《道法會元》Vol. 164

This scripture records the Shangqing (Highest Clarity) tradition's ritual methods for dispelling epidemics. The ritual master must first undergo a transformation: closing the eyes to concentrate the spirit, tapping the teeth three times, and visualizing the Qi of the five viscera transforming into five divine beings, wearing seven-star crowns, riding qilin steeds, with the Three Platforms constellation shining above. Then using the Tiangang hand seal (a Daoist mudra), the master points toward plague-stricken households, emitting crimson light.

The procedure unfolds in three stages: First, transforming purple Qi into three types of flames (thunder fire, lightning fire, and flying fire) to incinerate disease sources. Next, reciting the Scripture of the Celestial Youth and the Tianpeng incantation twenty-one times each. Finally, burning the Tianpeng talisman of true form. At the altar, the master's eyes must flash like lightning, lips generate wind, teeth rumble like thunder, and spraying water creates tempests that transform plague areas into desolate wilderness.

The master then forms the Ziwén hand seal while visualizing the waters of four seas surging. Transforming into the White Crane Perfected Being, the master ascends to the Three Pure Realms (highest Daoist paradise), becoming invisible to plague deities. Patients need only ingest the Fire Bell talisman. The master proclaims the celestial edict, commanding plague spirits to withdraw their toxic Qi without lingering.

For cases where medicine fails—particularly with epidemic dysentery—the patient's family must first confess transgressions, petition the deities, and establish an altar for worship. Specific measures include: issuing plague-subduing decrees, suppressing with thunder talismans, sprinkling residences with water boiled from willow and peach branches, offering spirit money and paper horses, and performing thanksgiving rituals (Daoist zhaijiao ceremonies).

The final "Tianpeng Blazing Furnace and Fiery Chariot Envoy's Plague-Crushing Talisman" requires drawing Qi from the Big Dipper's power while visualizing transformation into Marshal Tianpeng (a Daoist guardian deity) leading thirty-six celestial generals. When inscribing the talisman, one must inhale dragon-mouth fire Qi—this specific talisman specializes in curing epidemics.

The entire process combines visualization (cunxiang meditation), incantations, hand seals, and talisman burning—demonstrating the complete liturgical framework of Daoist epidemic-dispelling practices. This synthesis of internal alchemy (neidan) techniques with ritual action exemplifies the tradition's holistic approach to healing crises.

This scripture describes Daoist ritual methods for exorcising evil and dispelling epidemics, focusing on the summoning incantations for Marshal Tianpeng (a Daoist guardian deity) and his generals. When encountering plagues, disasters, or demonic disturbances, practitioners should follow these procedures:

First, after completing daily morning rituals, recite the Heaven-and-Earth Purification Incantation three times, followed by three recitations of the "Nine Heavens Commanding Spell." Then perform the Gangbu stepping pattern (a Daoist ritual footwork), position oneself at the Northern Dipper constellation, and recite the Tianpeng Incantation nine times while inhaling Qi (vital energy) to blow across one's body. Practiced consistently for one hundred days, this method will repel evil entities, causing ghosts and demons to flee upon hearing it. When used to treat illnesses, distributing this genuine Qi can effect complete recovery.

The text then details methods to summon two of Marshal Tianpeng's fearsome generals—the Soaring Hawk General and the Racing Hound General. These divine warriors possess immense power, riding clouds and mist, their wrathful gazes and exhaled Qi shaking heaven and earth. They can be dispatched to designated locations to capture various types of haunting spirits, including:

• Mountain demons (shanjing) and rock spirits
• Tomb specters (muxiao)
• Water sprites
• Wutong spirits (malevolent deities in folk religion)
• Tree and wood demons
• Suicide ghosts (drowning victims, hanged spirits)
• Violent-death wraiths (beheaded, dismembered)
• Ghosts practicing Gu (venom magic) sorcery

When such entities bring harm to households, the two generals will thoroughly eradicate them. For those attempting escape or transformation, the generals will pursue them into mountain valleys and caves, devouring them without remnant. Captured spirits will be delivered to the North Emperor's prison (the Celestial North Prison of Tianyi) for judgment, restoring peace to afflicted individuals.

The scripture concludes by emphasizing obedience to the Great Immortal's (Marshal Tianpeng) decrees. All incantations must end with "Swiftly, swiftly, in accordance with the statutes and ordinances" (a standard Daoist spell-closing phrase commanding immediate execution).

This scripture describes a Daoist exorcism and healing ritual that primarily invokes the power of Marshal Tianpeng of the Northern Dipper (an important guardian deity in Daoism) to subdue malevolent spirits. The ceremony consists of several key stages:

First, the ritual master silently recites the "Great Immortal Incantation" seven times while visualizing drawing energy from the northern direction. This summons two divine generals—"the Soaring Hawk and Racing Hound" (fierce commanders under Marshal Tianpeng's jurisdiction, where the hawk represents speed and the hound represents tracking)—to inhabit the ritual talisman (Fulu). During the second night watch (9-11 PM), the master burns both the talisman and two hundred copper coins before the patient's sickbed.

Next comes the "Divine Transformation" ritual: the master performs the Big Dipper star-stepping pattern while burning incense and offering prayers. At this moment, the seven stars of the Northern Dipper are envisioned radiating brilliant light. Silently reciting prayers, the master visualizes standing within a jade chamber (sacred space), where azure Qi rises from their body to merge with descending blue energy from the Dipper, manifesting Marshal Tianpeng leading celestial troops into presence.

The ritual master then chants specific incantations to summon the Hawk and Hound generals: visualizing the Hawk emerging from their gallbladder and the Hound from their lungs. Finally, powerful spirit-subduing mantras are recited, petitioning the northern deities to deploy an inescapable celestial net to capture the haunting ghosts. The incantation mentions the "Three Generals Tang, Ge, and Zhou"—renowned exorcism deities in Daoist tradition.

The entire ceremony emphasizes the cultivation method of "visualization" (Cunxiang), using spiritual power to mobilize divine generals, combined with ritual elements like talismans, star-stepping (Bugang), incense burning, and liturgy (Keyi) to achieve exorcism and healing. The scripture concludes with "urgently urgent as the law commands"—a standard Daoist incantation phrase indicating immediate enforcement of divine will.

This is a Daoist talismanic document (Fulu) used in exorcism rituals, known as the "Eagle and Hound Dispatch," originating from the Compendium of Daoist Rituals (Daofa Huiyuan). Its primary function is to summon the divine generals under Marshal Tianpeng (a major guardian deity in Daoism) at the behest of the Northern Pole Exorcism Bureau (a specialized Daoist institution for dispelling evil).

The text begins by stating the circumstances: a certain individual in a specific location has been tormented day and night by malevolent spirits and demons, with conventional remedies proving ineffective, hence the petition for exorcism. Upon receiving the plea, the Northern Pole Exorcism Bureau promptly issued this talismanic decree.

The document summons two principal divine generals:

1. The Soaring Eagle Emissary: Depicted as a golden-armored divine eagle with iron talons and bronze hooks, capable of devouring mountain goblins (Shanxiao), the Five Penetrations (Wutong, a class of malevolent spirits), monkey spirits, fox spirits, and other demonic entities, reducing them to ashes.

2. The Swift Hound Emissary: Portrayed as a golden-furred divine hound with sharp fangs and claws, able to suppress poisons and curses from all directions, eliminating nightmares, calamities, and other ominous afflictions.

The talisman concludes with an emphatic declaration: These divine generals will lead a host of 300,000 celestial soldiers, including specialized troops such as the Deaf Soldiers and Mute Generals or the Ruthless Divine Kings, armed with blades and axes, beating drums and gongs as they emerge from all corners of heaven and earth. Deploying their divine might, they will scour the Five Sacred Peaks and Four Great Rivers (symbolizing all sacred mountains and waterways) to seek out and eradicate evil influences.

The recurring phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (Jiji rulüling) is a standard closing formula in Daoist incantations, signifying the immediate execution of the command. The document exemplifies the Daoist ritual tradition of invoking celestial armies and divine generals to expel evil and avert disaster.

This scripture is a ritual talisman document (fulu, a type of empowered official writ) used in Daoist exorcism ceremonies. Its main purpose is to summon Marshal Tianpeng (a Daoist guardian deity commanding 360,000 celestial troops) and his generals to pursue and capture malevolent spirits causing disturbances.

The text meticulously enumerates various types of troublesome entities: ghosts and deities hiding in caves, mountain spirits and tree demons attached to vegetation, fox spirits that have gained supernatural powers, shape-shifting birds and beasts, and even possessed household objects that have become animated. The divine decree orders the Supreme General of Unified Qi (a principal commander) under Marshal Tianpeng's command to lead the Eagle and Hound Messengers along with the Five Straight-Month Generals, mobilizing thirty-six officers and 300,000 celestial soldiers to apprehend these human-harming demons.

Specific execution methods include: suppression through the Four Prohibitions and Fire Prison of Cosmic Law, or interrogation via spirit possession of a child medium. After subduing the spirits through ritual "torture," they are to be imprisoned in a ritual casket. The procedure also involves extracting poisonous qi, recovering stolen vital energies, and returning the souls of afflicted victims—ultimately restoring the patient's health, completely severing the demonic influence, ensuring peaceful sleep, delivering people from calamity, and extending their lifespans.

The document bears the official seal of the "Northern Pole Exorcism Bureau" (Daoism's specialized institution for spirit expulsion), noting the issuance time and the specific household targeted. Particularly noteworthy is the "Eagle-Hound Demon Capture Warrant," functioning as a celestial "arrest order" for the heavenly troops, inscribed with two powerful talismans: the Supreme General's Talisman and the Eagle-Hound Talisman.

Such documents are typically burned at the ritual altar, symbolically transmitting the command to the deities. The mentioned Marshal Tianpeng, foremost among the Four Saints of the Northern Pole, was highly venerated during the Song Dynasty. His thirty-six generals along with the Eagle and Hound Messengers form a specialized divine task force for pursuing malevolent spirits.

This scripture records a Daoist talismanic document format for exorcism and healing, belonging to the liturgical texts of the Marshal Tianpeng lineage within the "Northern Emperor Tradition." The main content is divided into two parts:

The first part contains Marshal Tianpeng's edict for deploying divine troops to suppress evil forces. The text describes commanding thirty-six celestial generals and thunder department warriors, coordinating with local City Gods (Chenghuang) and Earth Gods (Tudi), to conduct comprehensive inspections of mountain caves, illicit shrines, and demonic temples. The primary tasks involve retrieving living souls captured by evil entities, exterminating fox spirits, plant demons, and other malevolent beings harming humanity, then delivering them to the ritual altar for judgment before confining them in fiery prisons for punishment. It concludes by emphasizing the separation of humans and ghosts to ensure the patient's recovery, with instructions to affix Marshal Tianpeng's talismanic seal at the end.

The second part presents the formal document format of the "Hunting Hounds Memorial" submitted to the Northern Pole Exorcism Bureau. This official document is used by Daoist priests when treating patients, containing: the patient's hometown, name, onset time, and symptoms, along with a request to dispatch the Hunting Hounds General (a divine commander specialized in pursuing ghosts) and his troops from the ranks of the Great Mysterious Northern Emperor's celestial officials. These divine generals are tasked with exorcising evil, beheading demons, capturing spirits, and breaking witchcraft curses. The document similarly requires affixing both Marshal Tianpeng's talismanic seal and the Demon-Slaying Seal at its conclusion.

Such documents embody the Daoist religious concept of "using deities to govern ghosts," formally mobilizing divine power through official documents for exorcism and healing. The mentioned "Marshal Tianpeng" ranks first among the Four Sages of the Northern Pole in Daoism, primarily responsible for subduing demons, while the "Hunting Hounds General" symbolizes divine pursuers of evil entities—analogous to earthly hounds hunting prey.

This is an exorcism document recorded in the Daofa Huiyuan (Compendium of Daoist Rituals), titled "The Petition of the Northern Emperor's Ghost-Slaying Hawks and Hounds." The ritual master, identifying as a disciple under Marshal Tianpeng (a Daoist guardian deity), submits a memorial to the Beiji Quxie Yuan (Northern Pole Exorcism Bureau, the Daoist institution governing demon expulsion), requesting divine troops to eradicate malevolent forces.

The document begins with a standard protocol: the master declares himself an ordained priest (having received official registration through Daoist fulu talismanic investiture) under Marshal Tianpeng's lineage, named [specific name to be filled in practice], commanding divine generals including the "Supreme Commander of Primordial Qi." Listed ritual implements include: the two divine envoys Hawk and Hound (mythical beasts in Daoist lore), fulu talismans, offerings like jujube soup and wine, six bundles of spirit money, and six paper effigies of armored cavalry.

In the main text, the master reverently petitions: though merely mortal, he has been fortunate to receive authentic Daoist transmission. Now, on behalf of a petitioner's household experiencing disturbances, he seeks exorcism. Specific symptoms described include domestic unrest, persistent illness, and recurring nightmares—suspected to be caused by the following malign entities: blood-consuming demons, lonely spirits from abandoned shrines, disgruntled kitchen and earth deities, mountain and water sprites, ghosts of those who died violently during the hours of wu (11am-1pm) or you (5-7pm), and vengeful tomb spirits. These entities have caused financial loss and harm to family members.

The master beseeches the Northern Emperor (Beiji Ziwei Dadi, a major Daoist deity) to dispatch celestial troops, specifically three divine battalions: Marshal Tianpeng's 300,000 soldiers, Demon-Slaying Divine King's 300,000 soldiers, and the Six Ding Divine Generals' (Daoist protectors) 300,000 soldiers. Their mission is to eradicate evil ghosts from all directions, restoring peace to the household and healing the afflicted.

The document concludes with repeated prostrations, urgently requesting the Three Heavenly Bureaus and the Northern Emperor to review this petition and deploy celestial forces to destroy ghosts and save lives. The frequently mentioned "Northern Emperor's Divine Incantation" refers to specific exorcism mantras. This ritual exemplifies Daoist religious practice—using talismans (fulu) and memorials to communicate with deities, mobilizing divine armies to exorcise evil and aid humanity.

This scripture describes the numerous divine generals and their celestial armies under the command of the Northern Emperor (Beiji Ziwei Dadi, a major Daoist deity). These generals include the Great General Huoluo, the Great Divine King Riding on Purple Qi (Ziqi), the Great General Hengtian, the Four-Eyed Elder, the Great General of Eagle-Dog Cavalry, and others—each leading tens of thousands to hundreds of thousands of soldiers.

The text states that these celestial troops descend upon the human realm in response to devotees' prayers, specifically to eradicate malevolent spirits and demonic disturbances. These harmful entities include lingering yin energies in dwellings, restless souls of those who died unnatural deaths, tree and mountain spirits, water spring sprites, evil deities haunting ancient temples (such as the Wutong spirits), and shadowy ghosts lurking in sacred groves and forests. These beings often bring harm to people, demanding blood sacrifices and causing various misfortunes.

Devotees beseech the celestial officials (Tianguan) to swiftly dispatch these divine armies to thoroughly eliminate these malign forces, ensuring that those who seek the Dao’s protection recover from illness and enjoy robust health. The afflicted are promised swift healing, while the unafflicted are safeguarded from future harm. The prayer concludes by invoking the descent of true Qi (the primordial vital energy) for divine protection.

This passage illustrates a Daoist exorcistic ritual aimed at dispelling evil and healing through the summoning of the Northern Emperor’s divine generals and their armies. The detailed enumeration of generals and their vast troops reflects the immense scale of Daoist cosmology and the grandeur of its exorcistic ceremonies.

This scripture presents a standardized format for Daoist memorial petitions (zhangwen) submitted to celestial authorities, primarily used to request divine military protection for households and dispel misfortunes. The content is divided into three main sections:

The first part outlines the conventional structure of the "Vermilion Memorial Petition for Celestial Officials and Divine Troops to Sever Evil." The Daoist priest refers to himself as "your subject" (chen) and addresses the celestial court through the Zhengyi (Orthodox Unity) tradition's divine messengers - the merit officers (gongcao) and yin-yang judgment officials. Detailed formatting instructions specify leaving three blank lines before the fourth line, which should sequentially record the priest's full name and origin, affiliated temple (jing), principal deity worshipped (Taiqing Palace's Lord Lao), along with the time and location of submission.

The second section provides supplementary instructions. It emphasizes that when continuing onto additional pages due to insufficient space, one must follow the writing convention of "using given names without surnames on preceding pages, and surnames without given names on subsequent pages." For petitions addressed directly to the August Heaven, only the deity's honorific title requires modification.

The final portion demonstrates a practical example - the "Hound and Falcon Memorial." This petition concerns a villager suffering from persistent illness unresponsive to medical treatment, suspected to stem from karmic debts from past lives or demonic disturbances. The priest humbly describes himself as "one surviving amidst dust and dirt," explaining his qualification to summon spirits through the Thunder Office (leiting) authority. He declares his daily spiritual practice serves the purpose of manifesting celestial will and aiding humanity, now specifically petitioning the celestial court for the patient's recovery.

Note: Such memorials require strict adherence to prescribed formats, transmitted through specific divine channels to reach the celestial realm, reflecting the Daoist liturgical (keyi) tradition of "communicating with deities through documents." Here, "scriptural registers" (jinglu) refer to the talismanic credentials received during ordination, while "thunder" symbolizes the source of exorcistic power.

This scripture describes ritual procedures for seeking divine intervention when encountering various calamities. When people face natural disasters, chronic illnesses, or demonic disturbances, these afflictions may stem from the following causes:

First, when the natural order of heaven and earth becomes disrupted, negligent deities may demand blood sacrifices while rebellious ghosts seize opportunities to cause chaos. Abandoned shrines, ancient pagodas, and forgotten tombs often harbor mountain spirits, rock demons, and cave-dwelling specters. People may consequently contract plagues, suddenly develop severe illnesses, fall victim to poison curses, or suffer harm from evil entities.

Second, there are the hauntings of wrongfully deceased souls—beheaded soldiers from wars, women who died in childbirth, or those who took their own lives by hanging or drowning. These victims of untimely deaths seek replacements to gain release. Additionally, there are masterless wandering spirits and merchants who perished in foreign lands, all susceptible to attracting malicious deities when passing by corrupted shrines and demonic altars.

To confront these misfortunes, one must sincerely petition the Great Emperor of the North Star (Beidi) and his divine generals. The text enumerates Beidi's vast celestial army: Marshal Tianpeng commands 300,000 heavenly troops; the Six Ding and Six Jia generals lead another 300,000; the Seven Primal True Lords oversee 700,000 soldiers. Specialized spirit-capturing forces include demon-subduing kings, purple-qi riding deities, and the Four-Eyed Elder—each commanding hundreds of thousands of heavenly warriors. Notably mentioned is the "Hound-and-Hawk General," Beidi's elite unit specialized in hunting malevolent ghosts.

The ritual concludes with specific purification procedures: red memorials must be burned at designated locations, addressed to the Three Heavenly Ministries (Daoism's supreme judicial bodies), pleading for absolution of the petitioner's transgressions. Through reciting Beidi's divine incantations, these celestial armies are summoned to exorcise evil influences, dissolve misfortunes, uphold righteous principles, and safeguard the people's peace.

This scripture describes the scene of summoning celestial soldiers and divine generals during a Daoist exorcism ritual. The master (referred to as "your subject") performs the ceremony for a devotee (referred to as "so-and-so"), invoking various divine generals to lead heavenly troops in vanquishing demons and evil forces.

First, it enumerates numerous divine generals along with the number of celestial soldiers they command: the Oath-Keeping Merit Officer General leads 300,000 troops; the Grand Marshal Patrolling the Five Lakes commands 120 soldiers; the Fire Bell Grand Marshal leads 300,000; the Golden Axe Grand Marshal Who Executes Ghosts and Punishes Deities commands 300,000; the Great Supreme Boundless Divinity leads 300,000 soldiers; the Heaven-Cleaving Great Axe Slaughtering Grand Marshal commands 300,000; the General Who Resolves Grudges and Curses leads 300,000; the Grand Marshal Who Eliminates the Five Strains and Seven Injuries commands 300,000; and the Marshal Who Expels Epidemics and Ends Plagues leads 120 soldiers. Each general has specialized duties—some are responsible for slaying demons, others specialize in lifting curses, some heal illnesses, while others drive away pestilence.

Next, it specifies the types of evil forces to be expelled: these include malignant qi (vital energy) haunting households, exhaustion diseases, gu poison, and wandering ailments; spirits and monsters inhabiting plants, trees, soil, stones, Buddha statues, and springs; as well as demons, wild foxes, and earth imps lurking in temples, altars of soil and grain, mountains, and forests. These evil forces form gangs, defy celestial law, harm common people, even kill to demand lives, and crave blood sacrifices.

The master implores the celestial officials to promptly dispatch divine troops to exterminate these evil forces, eradicating them completely. He prays for peace in the devotee's household, safety for family members, and the prevention of disasters. Simultaneously, he seeks the descent of true qi (vital energy) and the protection of celestial soldiers to hasten the recovery of the afflicted.

Finally, it lists a series of Daoist divine messengers responsible for delivering communications: the Two Officials' Direct Messengers, the Orthodox Unity Merit Officers, the Left and Right Official Envoys, the Yin-Yang Divine Decree Officers, and others who transmit the master's memorials to the celestial court. These messengers include the Golden Boy and Jade Maiden who carry orders, the Flying Dragon Cavalry Officers, the Embroidered Robe Envoys, and others who collectively assist in completing this exorcism ritual.

This document outlines the formal format and ritual protocols for submitting a memorial (zouzhang) to the celestial court in Daoist practice. It details the complete procedure for presenting petitions to the supreme deity, the "Most True Great Dao Celestial Worthy of Formless, Nameless, Void, and Spontaneous Nature":

First, the memorial must be written in cinnabar ink on black paper, measuring one chi and two cun in height, with an eight-fen blank margin at the top. The writing process requires ritual purity—the document must not be contaminated by impurities, nor should unauthorized persons observe its contents. After completion, the priest must recite a great incantation and fumigate the memorial with incense.

When submitting, the practitioner must visualize (meditate upon) ascending to the golden palace of the celestial realm. After kneeling to present the memorial, one must stand at the foot of the right staircase awaiting divine response. During this moment, the Four Sage Marshals (guardian generals) will descend with jade emperor’s decree, accompanied by legions of celestial soldiers, falcons, and hounds—banners waving, weapons gleaming, and golden drums resounding—creating a spectacular scene.

In practice, the ritual master must first place the Land Deity and Six Spirits talismans (Fulu) before the altar, then summon the divine generals using Falcon-Hound talismans. If the petitioner’s household hears the clanking of chains or unusual sounds, it signifies Marshal Tianpeng (a Daoist protector) has answered the summons.

The text also describes an alternative "Falcon-Hound Memorial" method, emphasizing that after receiving these sacred teachings from one’s master, the practitioner must vow to uphold celestial principles and aid the people, never neglecting this sacred duty day or night. The entire memorial exemplifies the meticulous documentation standards and spirit-communication rituals in Daoist ceremonies, vividly portraying the solemn interaction between humans and the divine.

This is a Daoist petition (zhangbiao) for healing and exorcism, documenting a priest's ritual process for an ailing patient. The patient's prolonged illness persisted despite the priest's earlier submission of a precious petition (baozhang) requesting celestial troops to capture the haunting spirits, indicating the malevolent forces had grown exceptionally rampant.

The priest now prepares a renewed appeal during an auspicious hour, addressing it specifically to the Northern Dipper Lords (Beidou Xingjun), the venerated seven-star deities. This petition seeks to mobilize more formidable divine forces: including the Hawk and Hound Messengers from the Dipper Ministry, seven thousand celestial generals, the Faceless General, the Black-Robed Divine King, and other powerful deities—each commanding 120 elite celestial soldiers armed for demon suppression. The appeal also requests divine protection for the performing priest and complete recovery for the patient.

The text meticulously enumerates all participating deities: the Merit Officer (Gongcao) messengers for communication, the Yin-Yang Decree Officials (Shenjue Li) governing cosmic forces, the Courier Officials (Yima Li) for document transmission, among others. It concludes with the precise date and identifies the submitting priest—from a specified Daoist sanctuary (jing)—who reverently presents this petition to the Nine Emperor Life-Extending Dipper Lords (Beidou Jiu Huang Yansheng Xingjun), stellar deities governing longevity and calamity resolution.

The document follows strict formal conventions, including inner seals (neifeng) and square enclosures (fanghan) markings, exemplifying the standardized features of Daoist liturgical texts. Through this ritual, the priest seeks divine intervention in worldly affairs, embodying the Daoist religious practice of "saving the world through sacred methods" (yi fa ji shi).

This document records the complete procedure of a Daoist exorcism ritual, detailing how a Daoist priest petitions the Northern Dipper deities and mobilizes celestial troops to expel evil spirits.

The priest (referring to himself as "your subject [name]") first respectfully prepares a memorial to be presented at the Jade Tower of the Central Heaven Northern Dipper (the celestial palace where the Northern Dipper deities reside). This document is submitted through the North Pole Exorcism Bureau (a divine institution specializing in dispelling evil), petitioning for exorcism on behalf of a certain individual. The memorial requests the on-duty deity "Merit Officer of the Day" from the Northern Dipper Palace and the officers and soldiers of the Exorcism Bureau to swiftly deliver the document via cloud flight without delay.

The text then transitions to the talismanic command mobilizing celestial troops. It states that the Marshal Tianpeng's Headquarters (the residence of this important Daoist guardian deity) has received an application for exorcism due to someone's illness. Against those malevolent ghosts, powerful demons, corrupt shrine spirits, and other entities violating the Great Dao (Dao) that harm common people, the Golden Bell and Fiery Chime (ritual implements) will sound their exorcistic tones while simultaneously destroying and annihilating these sources of calamity.

The document particularly emphasizes propagating the teachings of the Great Dao to rescue people, embodying the compassionate principle of the Most High Lord Lao (the supreme Daoist deity). It commands all mountain and river spirits to awaken upon hearing the bell's sound. Those evil entities burdened with heavy karmic debts from past misdeeds shall be completely eradicated, ensuring the eternal stability of sun and moon under the protection of numerous deities.

Finally, it mobilizes the thirty-six great generals under Marshal Tianpeng's command—including deities like Black Fiend and Cavern Abyss—along with the great mountain gods of the Five Sacred Peaks and Four Great Rivers, each leading ten thousand celestial soldiers armed with blades and axes. These divine troops will descend from heaven and emerge from earth, sounding bells and beating drums as they inspect the Netherworld, Water Palaces, and the Ghost City of Luofeng, eliminating all kinds of specters and goblins hiding among plants or concealing their traces.

The document concludes with "Urgently and immediately, according to the command of Marshal Tianpeng's True Lord," indicating this as an emergency military order from Marshal Tianpeng. The final note specifies that this talismanic command is issued by decree of the Northern Emperor (the Purple Tenuity Emperor of the North Pole), to be executed by General Yijia of the Golden Bell and Fiery Chime.

This is a Daoist exorcism document (fulu) describing Marshal Tianpeng (a Daoist guardian deity) leading celestial troops to eradicate evil spirits:

The common people suffer from demonic infestations—persistent illnesses that defy cure, unexplained loss of household possessions, and even occurrences of licentious disturbances. Investigations confirm these are caused by various evil entities, including the Wutong spirits (malevolent folk deities), mountain goblins (shanxiao), and venomous creatures like gu-poison insects. Some lurk in remote mountain temples, others inhabit cult statues, demanding blood sacrifices (xueshi). By day they hide among roof beams, emerging at night to harm humans.

By solemn decree of Marshal Tianpeng's talismanic command, we mobilize thirty-six divine generals and three hundred thousand celestial soldiers accompanied by eagle-dog messengers, armed with blades, axes, and halberds. These heavenly troops descend from the skies, capable of penetrating earth or ascending to heavens, crushing mountain strongholds. Whether demons disguise themselves as Buddhist icons (futu) or wooden idols, all harmful spirits—including poison insects, Wutong demons, and sorcerers casting curses—shall be utterly exterminated.

The document concludes with special notation: This fulu is issued by imperial decree of the Great Emperor of the North Star (a supreme Daoist deity), mandating Marshal Tianpeng's forces to immediately execute this order, thereby manifesting the Dao's virtue of nurturing life (De) and delivering the people. Appended is Marshal Tianpeng's master talisman with the issuance date and the officiating priest's signature.

(Note: "Blood sacrifices" (xueshi) refers to offerings of animal flesh; "Buddhist pagodas" (futu) denotes Buddhist temple structures; "raw/refined demons" indicates spirits at different cultivation stages.)

This passage presents the standardized memorial format from the Daofa Huiyuan (Compendium of Daoist Rituals), primarily used by Daoist priests when submitting petitions to celestial authorities. The text meticulously documents the formal protocol for addressing deities like Marshal Tianpeng (a Daoist guardian deity).

The content follows several key components: First, it states the memorial's purpose - requesting divine intervention to eliminate malevolent spirits, alleviate disasters for the populace, prolong life, heal the sick, and restore family harmony. This is followed by the standardized memorial structure, including the date, the submitting priest's rank and name, and the intended recipients (primarily the True Lord Marshal Tianpeng of the Nine Heavens and other deities).

Special emphasis is placed on technical requirements: The memorial must be composed in a purified chamber with burning incense, first purified using talismanic smoke (fulu). The paper height should measure six inches with seventeen characters per line, leaving three blank lines at both beginning and end, with five-fen spacing between lines. A draft must precede the final version. The document concludes with the priest's name, location of practice, and the notation "Respectfully Sealed" (jin feng).

This memorial format exemplifies the rigorous protocols governing divine communication in Daoist ritual. Through these prescribed documents, human sufferings are formally presented to celestial powers to seek divine protection. The repeated use of reverential phrases like "with utmost reverence and trepidation" (cheng huang cheng kong) reflects the profound awe Daoists hold toward the divine realm.

When using the Yellow Deity Seal (a Daoist ritual implement), one must first imprint the Yuezhang Seal (another Daoist ritual seal) at the year and month positions. Prepare half a sheet of yellow paper and wrap it around the memorial (a formal petition to the celestial realm) to seal it. Purify the paper and writing instruments for the memorial with incense smoke.

The talisman on the right should be written in cinnabar on yellow paper in triplicate. After burning them, use the smoke to fumigate the memorial and writing tools. The ritual procedure for submitting the memorial (known as "presenting the memorial") is as follows:

According to the protocol for handling memorials, first dispatch celestial officials to purify the altar and display the memorial in the open air. Then, have a fellow practitioner from the same altar recite the contents of the memorial aloud. Once the recitation is complete, pass the memorial through incense smoke before burning it with intense flames in the incense burner. Simultaneously, activate the "Heaven-Opening Talisman" and the "Protective Talisman," sending them forth together.

Next, perform the Seven-Star Pacing (a Daoist ritual step pattern) to elevate the spirit. Visualize the Primordial Life Perfected Being (the inner divine spirit) dressed in crimson ritual robes, emerging from the Crimson Palace (the heart center), ascending through the Muddy Pellet Palace (the crown of the head), and riding on rosy clouds to arrive before the Celestial Pathway (the heavenly gateway). About ten li away, you will see swirling purple clouds—passing through them, you will behold the Celestial Gate. After entering the gate and taking a few steps, the guardians of the Shangqing Realm (the highest celestial realm in Daoism) and your protective deities will come forth. General Zhou (a guardian deity) holds a ceremonial staff, while great deities escort the memorial. Jade boys and maidens carry the petition, and the celestial messenger (a heavenly herald) is responsible for its delivery.

Ahead, you will see a jade-green pool of golden water, and amidst soaring clouds, a divine bridge spans the distance. Towering jade mountains stretch for thousands of miles. Raising your gaze, you will observe jade palaces and towers shimmering amidst purple clouds. The four on-duty deities of the Dipper Ministry (the celestial department governed by the Northern Dipper Star Lords) enter together in formation. The celestial messenger leads you forward to pay respects before the sacred jade table, where the Star Emperor Lord (the Northern Dipper Star Lord) sits in majestic solemnity—his awe-inspiring presence can be observed from afar but not approached.

Gently tap your teeth nine times and bow mentally nine times, silently reporting the contents of the memorial. While awaiting the celestial decree from the Heavenly Emperor, maintain the visualization of the Emperor granting approval to your petition. At the foot of the jade steps, prostrate yourself in reverence and bow mentally thirty-two times. Once the Celestial Pivot Bureau (a heavenly administrative office) issues the decree, granting weapons, armor, and dispatching celestial troops—millions of thunder deities—to be placed under your command, you should bow in gratitude at the heavenly steps, as if hearing the exalted sage personally issuing a mighty proclamation.

Then, gather your spirit and lead the countless celestial soldiers out of the Celestial Gate, retracing your path back to the altar. Summon the thunder generals of your own altar to jointly capture demonic disturbances. Cross your fingers to form the Sha Qi Hand Seal (a gesture to suppress malevolent forces), shout "Swift!" (a command to activate the ritual), and complete the act of subjugation.

The format for the military dispatch proclamation is as follows:

Northern Pole Exorcism Bureau

Respectfully submitted by [fill in origin and purpose], petitioning for remedy and governance. In accordance with the talismanic directives, it is hereby decreed:

Position: [Rank]

Name: [Name]

Authorization granted for execution.

This passage documents two important Daoist Fulu (talismans and registers) - ritual documents used for exorcism and blessings. The first is the "Talisman of Immortal Dong," transmitted by the Daoist deity formally titled "Perfected Lord of the Nine Qi Assembled Spirits, Great Canopy Class Leader." The second is the "Talisman of Marshal Tianpeng," which invokes the complete divine title of "Perfected Lord Tianpeng, Supreme Marshal of the Primordial Void, Patriarch of the Jade Pivot, Honored Father of the Nine Heavens" - the full honorific name of this Daoist guardian deity.

Both talismans follow identical specifications: written with cinnabar on yellow ritual paper, featuring an inner circle five inches in diameter. The inscription begins at the Gen position (northeast) of the Bagua (Eight Trigrams) and proceeds clockwise for seven full rotations before concluding again at the Gen position. Each talisman must bear the respective inscription "Talisman Issued Under Immortal Dong's Authority" or "Talisman Issued Under Marshal Tianpeng's Authority" to indicate which deity authorizes the sacred mandate.

This material originates from Chapter 164 of the Daoist ritual compendium Daofa Huiyuan (Collected Essentials of Daoist Ritual), detailing specific operational methods of Daoist talismanic arts. In Daoist tradition, Marshal Tianpeng serves not only as a guardian deity but also as a key general in the Thunder Department. Such talismans are primarily employed in rituals for exorcising malevolent forces, healing illnesses, and providing personal protection.