《道法會元》Vol. 172

This passage discusses the important Daoist practice of "Yu Steps" (Yubu, also known as "Treading the Dipper Steps"), a ritual walking method that imitates the footsteps of the Great Yu when he controlled the floods, later evolving into a significant Daoist magical practice.

The text describes how the nine stars of the Northern Dipper (Beidou Jiuchen) manifest as nine deities: Tianpeng, Tianren, Tianchong, Tianfu, Tianying, Tiannei, Tianzhu, Tianxin, and Tianqin. These deities govern the transformations of Yin and Yang, aligning with the four seasons and eight solar terms (key nodes among the twenty-four solar terms). Practitioners must follow specific stepping patterns coordinated with the directions of the Nine Palaces and Eight Trigrams (Bagua), moving through the Eight Gates (rest, life, injury, obstruction, view, death, alarm, and opening) in harmony with the celestial rhythms.

The cultivation method is highly detailed: first, one must comprehend the principles of Yin and Yang's ascent and descent, then observe celestial phenomena to locate the direction indicated by the Tianpeng star. After practicing the specific steps for one hundred days, one gains the ability to communicate with the deities. At advanced levels, practitioners can harmonize the righteous Qi of Yin and Yang, stabilize the nine regions, dispel demonic influences, and ultimately convey sincerity to Heaven.

The text also notes that "Yu Steps" have alternative names, such as "Yu Steps" (Yubu), distinguishing them from other stepping methods like "Nine Dawns Soaring Through Space." It mentions three stepping patterns: the "Three-Nine Traces" (27 steps), "Twelve Traces" (12 steps), and "Fifteen Traces" (15 steps), all said to originate from Yu's flood-control footsteps.

This scripture emphasizes that Yu Steps practice requires strict adherence to astronomical cycles and the laws of Yin-Yang transformation. Only through prolonged practice can one attain divine communion, reflecting Daoism's integration of astronomy, calendrics, and cultivation methods.

This scripture explains the Daoist ritual practice of "Pacing the Void and Treading the Dipper" (Bugang Tadou) - a ceremonial footwork technique for communicating between heaven and earth - along with the application methods of the Heavenly Gang Star (the seventh star of the Big Dipper, known as Pojun).

A cultivator seeking to command divine spirits and attain immortality must master the special footwork called "Feathered Steps" (Yubu, also known as "Cosmic Steps"). These steps correspond to the movement patterns of the nine cosmic stars and contain profound mysteries not easily grasped by ordinary people. Without complete understanding of the Six Jia (sixty Jiazi deities), the Hetu-Luoshu diagrams (ancient mystical patterns), and the Three Marvelous-Nine Authentic deities (important Daoist divinities), one should not rush the practice but gradually learn from an enlightened master.

In actual practice, the key lies in calculating the positions of Tianpeng and Tianying stars, because the Heavenly Gang Star's location can suppress ghosts and demons. The Heavenly Gang Star is precisely the seventh star of the Big Dipper (Pojun), though some mistakenly identify it as Xuange or Dajiao star. Its counterpart, Hekui Star, is the Big Dipper's first star (Tanlang). The Heavenly Gang possesses tremendous power - thousands of deities and hundreds of spirits guard it, while all malevolent forces avoid it. When calculating its position, one must not mistake the direction: looking from Heavenly Gang toward Hekui is counter-directional (ni), while looking from Hekui toward Heavenly Gang is with-directional (shun). The practitioner should turn their back to Hekui and face the direction indicated by Heavenly Gang.

For specific operational methods: During the first lunar month, use the Xu hour corresponding to the monthly construction (Yin for the first month), beginning calculations from the Yin position. When pacing the stars, form the Heavenly Gang seal with the left hand and the sword gesture with the right, click the teeth seven times, and visualize the Mysterious Heavenly Sovereign (an important Daoist deity) radiating light from the celestial center. Then face the Heavenly Gang direction, inhale and hold the breath while imagining oneself transforming into Pojun Star - with white hair, white feathered robe, standing on auspicious clouds - silently reciting the Dipper incantation with closed eyes.

The text further mentions using different hours for seasonal calculations: the Beginning of Spring uses Xu hour plus Yin position, while Rain Water uses Hai hour plus Yin position. However, the author emphasizes that without authentic transmission, none of these calculation methods can be considered true secrets. Through correct star-pacing and application of Heavenly Gang's power, immediate effects can manifest to expel all demons and evil spirits.

This scripture documents the complete ritual procedure and accompanying incantations for the Daoist practice of "Treading the Celestial Strides and Walking the Dipper" (Bugang Tadou). This sacred dance replicates the movement of the Big Dipper's seven stars, serving as a conduit between celestial and terrestrial energies.

The practitioner begins by holding a ritual seal at the chest while exhaling toward specific directions with focused intention. Visualizing the seven stars of the Big Dipper descending in radiant splendor, they click their teeth seven times before commencing the precise footwork—first lifting the left foot to step on the position of the Kui star, then bringing the right foot to join, followed by the left on the Piao star and right on the Pi star. Each step must correspond exactly to its stellar counterpart without error. Upon completing the seven steps at the Pojun (Broken Army) star position, the adept states their petition before reciting incantations and exhaling. The exit requires turning leftward from the sacred stepping area without looking back.

The accompanying "Celestial Strides Divine Incantation" proclaims: The seven stars of the Northern Dipper represent the supreme deities of heaven, capable of ascending to the celestial palaces above and encompassing Mount Kunlun below. They govern cosmic order and harmonize Yin-Yang balance. Chanting the seven star names (Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, Pojun) dispels calamities and summons blessings. The adept prays for the Dipper's authentic Qi to merge with their being, seeking protection from the Jade Emperor and Purple Tenuity Emperor to bring peace to their five viscera and six bowels.

The "Dipper-Walking Incantation" states: Primordial white Qi in chaotic wholeness ascends through Yu Steps (a sacred gait) to the realm of luminous clarity. Following heaven-earth rotation patterns while treading the seven-star path, all divine beings assist in vanquishing demonic forces. With all misfortunes dissolved, the cultivator attains longevity and ultimately ascends to the Supreme Clarity (Shangqing) paradise.

The concluding "Banishing Maledictions Great Incantation" emphasizes: Among the Five Phases' movements, the celestial strides hold supreme power. When combined with the six jie and three tai constellations (celestial markers), they exorcise all malignant forces. As heaven and earth revolve, Yin and Yang separate—those who defy cosmic principles and human ethics inevitably face retribution. The Northern Dipper Lords eradicate disasters while protecting practitioners. Any malevolent forces plotting against or slandering adepts shall be annihilated by celestial deities and earthly spirits.

This scripture consists of two main parts: an incantation for summoning deities to capture malevolent spirits, and detailed instructions for constructing an altar for calamity-averting rituals.

The first part contains the deity-summoning incantation. The Daoist priest reverently invokes several Northern Dipper deities (including the Celestial Lords of Kuigang, Xuanji, and other stellar titles) along with 120 celestial soldiers and divine generals. These beings are instructed to descend with talismanic troops (fulu) to designated locations, apprehend the haunting evil spirits, and execute them immediately. During the ritual, the practitioner visualizes confining these spirits within the "Celestial Prison" of the Northern Dipper constellation for judgment. A secondary incantation then calls upon heaven and earth deities to suppress the spirits, forcing them to reveal their true forms while reporting their names to the Supreme Venerable Sovereign (Taishang Laojun).

The second section meticulously details the construction specifications for the calamity-averting altar. On either a Jiazi or Gengshen day (auspicious dates in the Chinese calendar), the altar must be built on land corresponding to the Gui position or favorable "generative" directions. This three-tiered altar structure includes: an upper tier (5 inches high, 2 feet wide) for enshrining supreme deities like the Three Pure Ones (Sanqing) and the Jade Emperor; a middle tier (1 foot high, 3 feet wide) for the Northern and Southern Dipper deities; and a lower tier (1 foot high, 5 feet wide) arranged according to the Eight Trigrams (Bagua) positions, featuring eight named gates (such as the "Gate of Eight Luminaries" and "Gate of Absolute Exorcism"). Here are installed the Ten Celestial Stem Deities, Twelve Earthly Branch Spirits (like the Gongcao Spirit of the Yin position), and the Four Directional Sacred Animals. The perimeter requires eight ritual swords and bronze mirrors, with thirty-two five-colored banners suspended. Post-construction rituals include boundary-sealing (结界), purification sprinkling (洒净), offerings arrangement, and formal composition of "green petitions" (青词) - memorial documents to celestial beings - following Daoist liturgical standards (Keyi), culminating in a complete purification ritual (Zhaijiao) for dispelling misfortune.

This scripture exemplifies the comprehensive Daoist exorcism ritual process, demonstrating the tradition's profound emphasis on stellar veneration and spatial sacred geometry - from deity invocation to the meticulous creation of consecrated ritual space.

This scripture primarily discusses two types of Daoist rituals for averting calamities and seeking blessings:

Regarding the "Triple Convergence" calamity: Every thirty-six years, the three forces of Taiyi (Great Unity), Taiyin (Great Yin), and harmful Qi converge during the Year of the Boar (Hai). This convergence triggers floods, droughts, warfare, and famine. By day it harms people and livestock, by night it damages crops, leading to epidemics and starvation. To dispel this disaster, one must construct a three-tiered altar (the Altar of Taiyi's Sacred Truth) - detailed construction methods are recorded in other scriptures.

The "Following the Dipper to Establish the Ladle" ritual addresses misfortunes caused by personal transgressions. The method involves:

1. Erecting a talismanic dipper (resembling the Big Dipper constellation) using black paper banners

2. Offering seasonal fruits, dark wine (for ceremonial use), exotic flowers, and pure incense

3. Lighting lamps starting from Kui Star (the first star of the Dipper), reciting incantations with each lamp lit

4. The ritual master maintaining physical and mental purity through focused meditation, petitioning the Nine Dawn Imperial Lords (deities governing calamities) to dissolve misfortunes

Special emphasis: The ritual demands absolute sincerity and bodily cleanliness. The slightest impurity or disrespect immediately invites disaster, while genuine cultivation naturally brings blessings. The brightness or dimness of the ritual lamps serves as an omen for future fortune or misfortune.

The text mentions specific misfortunes: "Latent Attachment Ghost Infestation" refers to ancestral sins affecting descendants, "Grave Litigation" indicates tomb-related disputes, and "Infernal Prosecution" denotes underworld punishments - all requiring resolution through this ritual.

This scripture describes the specific procedures and incantations for the Daoist ritual dance known as "Pacing the Dipper and Treading on Stars" (Bugang Tadou), which imitates the step patterns of the Big Dipper constellation. It first emphasizes that performing the ritual without proper reverence will invite misfortune rather than blessings.

Before beginning, the altar must be purified and protective boundaries established, after which the practitioner enters a meditative "entering the Dipper" state. The stepping sequence is as follows:

First, step forward with the left foot onto the position representing the Greedy Wolf Star (the first star of the Big Dipper), facing east while reciting an incantation that invokes the deities from Lord Laozi's celestial palace to assist in ascension to immortality. The chant mentions the "Great Goddess of the Inner Chambers" (female manifestation of the Dipper Lords) and the "Supreme Venerable of Great Unity" (the highest deity Taiyi), requesting enrollment in the celestial registers.

Next, pivot with the right foot toward the northeast, reciting the Middle Origin Palace incantation (corresponding to the central stars of the Dipper), beseeching the "Exalted Primordial Spirits" (high-ranking Dipper deities) to liberate one from the constraints of mortal flesh, stabilize essence (Jing) and vital energy (Qi), and attain longevity.

The third step places the left foot on the Assistant Star (seventh Dipper star) while facing the True Person Star, chanting the True Origin Palace incantation that asks the "Two Mothers of the Upper Origin" (maternal Dipper deities) to transform the practitioner into an azure dragon capable of celestial flight.

Subsequent steps proceed in different directions with corresponding chants:

• Step onto the Literary Curved Star (fourth Dipper star) facing north, invoking the "Great Ancestor of Divine Immortals" for concealment abilities
• Step onto the Pure and Chaste Star (fifth Dipper star) facing west, petitioning the "Great Maiden of the Middle Dipper" for physical transformation
• Step onto the Martial Curved Star (sixth Dipper star) facing northeast, entreating the "Middle Maiden of the Dipper" to erase one's death registry
• Step onto the Army Breaker Star (seventh Dipper star) facing northwest, appealing to the "Young Maiden of the Dipper" to activate vital energies

To conclude the ritual, practitioners visualize themselves transforming into perfected beings, with the Four Symbolic Animals manifesting internally: the Azure Dragon emerges from the liver's left side, the White Tiger from the right lung, the Vermilion Bird appears before the heart, and the Black Tortoise manifests behind the kidneys. This represents the Neidan (internal alchemy) meditative state of "harmonious union of the four symbols."

This scripture describes the visualization techniques and ritual procedures of the "Nine Emperor Offering" (a ceremony worshiping the Nine Star Lords of the Northern Dipper) in Daoist practice.

The practitioner begins by pressing the tongue against the palate, visualizing a celestial bridge forming within the body that connects to the immortal realm. Five-colored clouds of Qi rise from the five viscera to envelop the entire body. The adept then visualizes ascending this bridge directly to the Northern Dipper constellation. Within the starry expanse, one summons the four Duty Officers (guardian deities) of the Year, Month, Day, and Hour to report encountered misfortunes and request divine assistance.

Subsequently, the visualization continues as these four officers enter the Dipper constellation. Soon two envoys appear: the "Sheep-Bearing Envoy" resembling a jade maiden holding a ram's head, and the "Dharma-Wheel Envoy" wielding a sword in the left hand while supporting a floral tray with the right. These envoys descend to inspect the ritual altar's offerings for purity. Any impurity will cause them to withdraw and report back, preventing the true deities from manifesting.

The visualization then details the appearances of the Seven Star Lords and their retinues: each wears distinct jeweled crowns and feathered robes of specific colors, holding ritual implements like mysterious charts, feathered talismans, or jade tablets. They descend on purple clouds with vast celestial armies, filling the space with divine fragrance. At this moment, one should respectfully click the teeth together while making petitions according to ritual protocol. Special care must be taken to prevent "impure" persons or objects - such as Buddhist monks/nuns, mourners, women, chickens or dogs - from approaching, as their presence may invite calamity.

Before the formal deity invocation, practitioners must conduct preliminary offerings one day prior to the local Earth God (tutelary deity) of that particular day outside the altar, reporting with incense. During the main ceremony, clear visualization of each Star Lord's distinctive attire is essential: for example, the First Yang Brilliance Star Lord wears a Nine Dawn Jade Crown with blue feathered robe and crimson lower garment, holding the Mysterious Chart from the Dipper; the Second Yin Essence Star Lord wears a Dark Essence Jade Crown with black feathered robe and crimson lower garment, holding a Five-Colored Feathered Talisman, and so forth through the Ninth Hidden Light Star Lord (not fully enumerated in the original text), each with their specific regalia.

This scripture describes the attire characteristics of the Nine Imperial Star Lords (Jiuhuang Xingjun) in Daoism and a divination ritual method using a water basin.

The nine Hidden Radiance Inner Minister Star Lords (venerated in Daoism as the Nine Stars of the Northern Dipper) appear with: heads adorned by flying celestial jeweled crowns, bodies clad in nine-dragon robes, and hands holding imperial edicts (Dizhang). It then details the attire of the nine imperial consorts, all wearing distinctive hairstyles, robes of specific colors, and various ceremonial sashes. For instance, the first imperial consort wears her hair in a Flying Numinous Blossom Cloud Chignon, dressed in purple-blue robes with a Nine Numinosities Sash; the second shares the same hairstyle but wears flying brocade skirts and phoenix-patterned capes with a Numinous Flight Purple Sash.

The nine inner consorts (spouses of the Star Lords) also have unique attire: the first inner consort dons a yellow brocade cape over vermilion-blue flying skirts; the second wears a blue brocade cape with green-feathered flying skirts, all sporting Cloud Chignon hairstyles.

The latter section introduces a divination method performed before the Dipper Lamps (ritual lamps in Daoist altars): Prepare a large basin of purified water covered with clean cloth. At the monthly construction direction (the earthly branch position corresponding to the current month), write the Summoning Truth Talisman (Zhaozhen Fu) and Misfortune-Dispelling Talisman (Tuoe Fu) with cinnabar on white paper, then place these talismans in the water basin corresponding to one's natal star. When casting the talismans, gently place them on the water's surface—after keeping the lamps lit overnight, observe: if the talisman sinks, it indicates difficult-to-cure illness; if it floats, it signifies peace. While inscribing the talismans, recite the Heavenly Commander's Incantation (Tianpeng Zhou) three times; when casting them, chant the Northern Dipper's Numinous Incantation (Beidou Lingling Zhou) three times with nine teeth-knocks (Kouchi), finally covering the basin with purified cloth.

The mentioned Summoning Truth Talisman and Misfortune-Dispelling Talisman are Daoist ritual talismans (Fulu) used to invoke deities and dispel misfortunes, while the Heavenly Commander's Incantation and Northern Dipper's Numinous Incantation are specific mantras used in conjunction with these talismans.

This passage describes a Daoist ritual method for dispelling misfortunes through the Seven Star Lords of the Northern Dipper (the stellar deities Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, and Pojun). According to one's birth hour, one must petition the corresponding Star Lord.

The text first introduces the "Destiny-Deliverance Talisman" (Benming Tuo'e Fu), a vermilion-drawn talisman that is cast into water for efficacy verification—the clarity or turbidity of the water indicates its potency—before being worn by the afflicted. It then details which Star Lord to petition based on birth hours:

Those born during the hours of Zi (11pm-1am) or Wu (11am-1pm) facing conflicts or imprisonment should petition Tanlang. Dimming of the corresponding stellar lamp foretells potential exile.

Those born during Chou (1-3am) or Hai (9-11pm) seeking official careers should supplicate Jumen. A dimmed lamp portends rising prices for grains and fruits.

Those born during Yin (3-5am) or Xu (7-9pm) pursuing immortality or wealth must worship Lucun. Lamp dimming indicates impending poverty.

Those born during Mao (5-7am) or You (5-7pm) needing to subdue ghosts or holding civil posts should entreat Wenqu. A dim lamp warns of noblemen's illnesses or officials' demotions.

Those born during Chen (7-9am) or Shen (3-5pm) desiring longevity or blessings should venerate Lianzhen. Lamp dimming predicts women's ailments or marital discord.

Those born during Si (9-11am) or Wei (1-3pm) seeking disease relief must pray to Wuqu. Dimmed lamps relate to military affairs or weaponry.

The text emphasizes that during the Dipper Offering Ritual (Jiaodou), one must clearly identify the presiding Star Lord—just as earthly officials have distinct duties—by matching specific petitions to corresponding deities for efficacy. Whether seeking justice, absolution, or blessings, correct identification of the presiding Star Lord is essential. Each Star Lord has consorts assisting in different matters, with lamp variations signaling diverse omens.

This scripture primarily discusses Daoist rituals for averting calamities and seeking blessings, divided into several sections:

The first section explains the effects when the Bingzu Star (Pojun, the seventh star of the Big Dipper) behaves abnormally: When Pojun appears dim and unclear, it foretells military defeats, decline in people's livelihoods, and susceptibility to warfare and epidemics. Those born during the hour of Wu (11am-1pm) should be particularly cautious, requiring prayers to the Celestial Emperor, Lord Pojun, and his consort for resolution.

The second section details different ritual remedies: For eliminating disasters and curing illnesses, one must pray to the Jade Emperor and the consort of the Waifu Star; for seeking blessings for the people, prayers should be directed to Lord Taichang and the consort of the Neibi Star.

The third section presents the formal memorial format used by Daoist priests: The priest refers to himself as "your humble servant," acknowledging his mortal nature while undertaking the responsibility of spiritual guidance. It meticulously documents the ritual preparation process: setting up an incense altar at a designated location, preparing pure water and fresh flowers, lighting Dipper Star lamps, and drawing talismans for deliverance from misfortune. The prayer seeks pardon from the Seven Stars of the Northern Dipper (particularly Lord Tanlang) to absolve the petitioner's transgressions, dispel misfortunes, and prolong life.

The concluding portion petitions the Northern Dipper deities to command the Eastern Peak (Mount Tai), the Fengdu underworld, and the Three Officials to reduce punishments according to the petitioner's virtuous deeds, eliminate negative karma, extend lifespan, and avert disasters. The entire ritual exemplifies the Daoist belief system of stellar worship for calamity prevention and misfortune resolution.

This scripture describes the format of a "Doujian" petition (a prayer document addressed to the Northern Dipper deities) used in Daoist rituals for averting disasters and curing illnesses. When a patient is critically ill with conventional medicine proving ineffective, a Daoist priest will perform a ritual ceremony to invoke the infusion of "Xuanhuang Zhengqi" (the primordial pure Yang energy in Daoist cosmology) into the patient's internal organs, while summoning the Northern Dipper deities to bestow their vital essence into the consecrated offerings of incense, tea, wine, and fruits.

After consuming these empowered offerings, the patient can purge latent pathogenic Qi from both inner and outer aspects of their body, dispel malignant influences from surface and depth, expel disease-causing demons, and achieve purification of the hun and po souls along with physical recovery. The text particularly emphasizes how this ritual manifests the compassionate virtue of heaven that cherishes life, while also fulfilling the sincere devotional wishes of common people.

The priest composing the Doujian petition refers to himself as "your subject," expressing humble apology for presumptuously disturbing the deities and seeking forgiveness for this transgression. The document must conclude with specific formatting indicating the date, ritual rank, and name. The scripture reminds later users to adapt the content according to actual circumstances, especially cautioning that the repentance vows section should never be copied mechanically but must be tailored to specific situations.

Finally, instructions are provided for two types of Fulu (talismans): the "Shangjian Fu" for burning—which should be incinerated in the incense burner—and the "Shangzhang Tunfu Fu" which must be written with cinnabar ink, dissolved in purified water, and swallowed by the patient together with major petition documents.