《道法會元》Vol. 221

Before visiting the patient's home, the Daoist priest must first engage in cunxiang (visualization practice), a cultivation method involving focused mental imagery. The practitioner begins by calming the mind and concentrating the shen (spirit), gently tapping the teeth together while reciting the Heaven-and-Earth purification incantation three times. Visualize the vast emptiness of the cosmos with the four pure qi (energies) shining brightly. Then recite the Golden Light Mantra three times, envisioning ten thousand golden rays emanating from the Celestial Gate. Tilt the head back to inhale this golden light, then exhale it throughout the body until the entire form radiates with luminous golden brilliance.

At this stage, visualize the manifestation of wind lords and rain masters, thunder dukes and lightning mothers, accompanied by scenes of tempestuous winds, torrential rains, and flashing thunderbolts. Imagine the Thunder Department's divine generals forming protective ranks before and behind you—moving with the swiftness of gales when walking, sitting with the stability of ceremonial tripods when still. Upon arriving at the patient's residence, when accepting tea, first exhale a breath of true qi while visualizing thunder-fire incinerating all pathogenic energies, only then partaking of the beverage. All food and drink must undergo this purification through visualization before consumption.

When crafting the plague-dispelling divine vessel (woven from clean wild rice stems or cogongrass, sometimes shaped like a small boat), first announce the intention to ancestral masters and thunder generals, explaining the purpose and requesting their sanctioned approval. While sprinkling purified water on the vessel, recite: "By the ancestral master's decree, I create the Thousand-Eye Divine Vessel: the Eastern Road Divine Vessel, Southern Road Divine Vessel, Western Road Divine Vessel, Northern Road Divine Vessel, and Central Road Divine Vessel." (Complete the visualization of all five directional vessels before sprinkling)

Continue chanting: "The Five Roads' divine vessels stand ready—may their radiant lights manifest forthwith! By imperial decree: Eastern Radiance appear instantly! Southern Radiance appear instantly! Western Radiance appear instantly! Northern Radiance appear instantly! Central Radiance appear instantly!" (Coordinate with the five-character true words "He Ming Tian Di Ri," performing rituals from the mao [east], wu [south], you [west], and zi [north] directions while visualizing the five radiant lights interweaving brilliantly.)

Finally, guide the divine vessel to the patient's chamber, using it to transport miasmic plague energies away. Invite the Plague Department deities to carry these pathogenic qi into the Heavenly River, returning them to the cosmic void. Thus shall the patient recover, the household find peace, pestilential winds transform into auspicious breezes, and violent qi transmute into harmonious energies.

According to the mystical ordinances of Daoist liturgy, the ritual master swiftly carries out the procedure. Raising the Divine Tray (a ritual implement), the master enters the patient's chamber to begin the ceremony. First, through focused intention, the master causes water to rise, floating the Divine Tray upon it as it is carried into the room and placed before the sickbed. Upon the tray are arranged an incense burner and an oil lamp. Both the master and devotees each hold an incense stick, performing the Three Tooth-Tapping Salutations before reciting aloud:

"With pious incense ignited, auspicious clouds pervade the ten directions;

Through three tooth-tapping salutes, divine radiance illuminates ten thousand miles.

In reverent obedience to the decrees of the Eternal Sovereign of Jade Clarity from the Divine Empyrean, we petition all divine beings:

By the mandate of the Celestial Emperor, we specially summon Marshal Jinrong, Commander-in-Chief of the Capital Heaven, along with all attendant deities—including the Thirty-Six Seasonal Lords, Seventy-Two Seasonal Kings, Twelve Annual Kings, Twelve Monthly General Kings, Twenty-Four Solar Term Kings, the Holy Duke of Epidemics, the Holy Mother of Plague Surveillance, the Great Deity of Qi Diffusion, the Great Deity of Fever Induction, the Plague-Suppressing Grand Marshal, and others.

Also summoned are:

• The White Tiger King Spirit of seasonal pestilence
• Wrongfully deceased ghosts of sorcerers
• Battle-slain demons and specters
• Lingering miasmas of corpses
• Nuo Sect temple spirits
• Cloud-dwelling white tigers
• Mourning Gate and Funeral Guest spirits
• Swift Messengers from the Yellow Springs
• Seasonal Disease Kings of spring, summer, autumn, and winter
• All pestilence deities (such as Throat-Blocking Plague, Luzi Plague, etc.)
• Locust demons (Sky-Dwelling Locusts, Earth-Dwelling Locusts, etc.)
• Yellow-Clan spirits (Yellow Long-Legs, Yellow Wide-Mouth, etc.)
• Malignant ghosts causing diarrhea, typhoid, headaches, and fevers

All these malevolent spirits, together with the City Gods of prefectures and counties and local deities, are respectfully invited before this Thousand-Eyed Divine Tray."

The master then declares the purpose:

"The devotee (name) seeks aid as their household member (name) fell ill on (date), suffering loss of appetite with medicine proving ineffective. Divination reveals this as pestilential affliction caused by malicious spirits. Therefore, we prepare this Thousand-Eyed Divine Tray with grain offerings, spirit money, wine tributes, and other provisions, setting a farewell banquet at the threshold to respectfully petition all deities to withdraw the seasonal miasmas."

(Note: This Daoist plague-expelling ritual demonstrates the tradition’s "courtesy before force" approach to exorcism. The Divine Tray serves as a vessel for spiritual presence, while "Yellow-Clan" spirits represent various plague entities. Tooth-tapping constitutes a standard Daoist rite for divine communication.)

This scripture describes a Daoist ritual for dispelling epidemics and healing the sick. The priest employs specific incantations and hand seals (shoujue) to disperse pathogenic Qi and protect the afflicted.

The process begins with cultivating compassion to relieve the patient's calamities, praying for their Shen (spirit) to recover and illness to abate from this night onward. The priest sprays consecrated water (fa shui) while forming the "Ocean Seal" (haishui jue), a hand gesture for exorcism, to expel haunting ghosts and spirits beyond the threshold. The practitioner then visualizes the patient's dwelling shrouded in black Qi, sealing doors and windows to sever all light between front and rear.

A potent exorcism mantra is silently recited, invoking cosmic darkness to confuse heaven, earth, humans, and ghosts alike—cutting off spectral pathways, erasing demonic traces, and using tempests to blind ghostly vision, thereby completely isolating malignant influences. The chant's repeated emphasis on "severance" and "submersion" aims to decisively eliminate the illness's root.

Subsequently, an altar is erected at the entrance to summon divine assistance, including:

• High-ranking Daoist deities like the Cavernous Abyss Samadhi Celestial Lord (Dongyuan Sanmei Tianzun)
• Plague-controlling deities: the Epidemic-Soothing Patriarch (Hewen Jiaozhu) and Virtue-Prompting Master (Quanshan Dashi)
• Pandemic agents such as the Five Directions Epidemic Saints (Wufang Xingwen Shengzhe) and Twelve Monthly Envoers (Shi'er Yuejiang)
• Local protectors: Earth Gods (Tudi) and City Gods (Chenghuang)
• Potential haunting spirits: orphaned ghosts and mountain goblins

The ritual culminates by beseeching these powers to withdraw pathogenic Qi—whether clinging to the patient's body, haunting dreams, or transmitted through food—transferring the afflictions to a substitute effigy (daixing). This ceremony embodies Daoism's salvific purpose, employing sacred methods to combat epidemics through numinous power.

This scripture describes the complete ritual of the "Threefold Libation" (Sanxianli) in Daoist ceremonial practice, involving the offering of three rounds of sacred wine to divine beings.

During the first libation, the text depicts deities descending upon the incense altar to partake of mortal offerings. It emphasizes that divine beings require no earthly utensils like buckets, ladles, or gourd containers, instead directly drawing from the sacred waters of Sizhou (symbolizing holy water), retrieving medicines from their celestial cabinets (representing divine power), and harmonizing the Qi of the Five Phases (Wuxing). This expresses reverence for the numinous majesty of the gods.

The second libation focuses on the Daoist principle of heavenly retribution - rewarding good and punishing evil. Mortals often suffer calamities due to straying from the true path (Dao), and only through sincere repentance and inner purification ("cleansing the gate of balance" symbolizes spiritual cleansing) can they obtain absolution and transform misfortune into blessing. The ritual implores the deities to manifest compassion, offering encouragement like kind words by the riverbank and fortifying wine for life's journey.

The third libation delves deeper into confessing the devotees' transgressions, including sins of speech, killing, theft, lust, and greed. It petitions the infinitely compassionate deities (Lu Yi refers to the divine physician Bian Que, Kuangfu to the healing spirits of Mount Lu) to cure illnesses, while invoking various divine beings (sea yakshas, wind messengers, the Earl of the River, river gods) to calm turbulent waters and absolve lifelong transgressions. The ceremony concludes with the fulfillment of the threefold offering, bringing blessings and dispelling misfortunes for the faithful.

Through these progressive libations, the ritual systematically deepens the expression of repentance and supplication for divine absolution and blessings. It embodies fundamental Daoist teachings about "retribution for sin and reward for virtue" (Zuifu Baoying), demonstrating the religious practice of communicating with deities through ceremonial rites.

Recently I've been continuously ill without improvement, so now I reverently perform the ceremony to send away the Plague God (Wenshen), hoping through scripture recitation to pray for peace and invoke divine power to dissolve this sickness.

Having completed the full recitation of scriptures, I've prepared paper offerings, banners and other ritual items, presenting them to the deities through burning. Now I devoutly pray: from this day when we send away the Plague God, may the patient recover immediately and life be prolonged. Heaven-sent calamities can still be averted, and I deeply appreciate the compassionate protection of the gods. Just as a ferry cannot be overloaded, may all pestilential Qi be carried away together.

The incense, candles, wine and water offerings on the altar are now complete, and the rush-sail boat for sending off the deities is ready to depart. May all celestial beings follow the orthodox Daoist decrees, and may the Plague Ministry deities swiftly obey the edict of the Cavernous Abyss Celestial Venerable (Dongyuan Tianzun) — putting away their medicine gourds and ritual staffs, recalling their plague-dispelling feather fans and soup ladles. May all deities board the vessel for departure, carefully untying their mooring ropes.

The boat's prow and stern are filled with divine attendants, its port and starboard lined with celestial soldiers. With the sound of oars comes the chanting of extraordinary dharma words; between waving banners and gong strikes, one glimpses awe-inspiring divine countenances. Yellow-hatted divine messengers chant behind, while white-bannered celestial officials lead the way ahead. Auspicious ravens will naturally come to greet the vessel — pay no mind to ordinary swallows on the mast.

This painted boat shall carry away all pestilence and misfortune, leaving not a trace behind. Divine drumbeats hasten blessings of prosperity, bringing joy and delight. Rivers and mountains along the way will provide escort, while local earth deities come to bid farewell. Watching the divine vessel depart into the distance, I reverently offer this four-line farewell poem:

"By the river painted drums boom and pound,

Hoisted sails catch favorable winds around.

Where does this divine vessel homeward bound?

Straight to Penglai's immortal isle it's found."

Following this, perform the money-burning (huaqian) ritual, spray a mouthful of ritual water, and form the "Ocean Seal" (haishuijue) hand gesture to send off the deities. Visualize heaven and earth darkening while silently reciting the "Heavenly Obscuration Incantation" (tianmengmeng zhou), form the "Five Darknesses Seal" (wuheijue) with both hands, and use the "Zhanzhezi" ritual implement to complete the "Drying Rivers and Draining Seas" (qianhe louhai) technique, restoring calm to the entire ritual space.

Finally, for the method to enter the chamber and expel illness: First offer incense before the master's divine tablet, envision yourself transforming into a mighty celestial general. Summon the Earl of Wind (Fengbo), Master of Rain (Yushi), the Thunder God (Leigong) and Lightning Mother (Dianmu) to descend, stirring up fierce winds, torrential rains, lightning and thunder. Visualize thunder ministry generals guarding before and behind, reciting incantations to drive out pathogenic Qi.

This scripture describes Daoist exorcism rituals and healing incantations, divided into several parts:

First is the invocation of Tianyou (Heavenly Guardian), a protector deity in Daoism. Clad in golden armor and wielding a spear, his eyes flash like lightning and his claws gleam like golden hooks. He assists the Great Emperor of the Northern Dipper in guarding the nine regions, instantly slaying demons upon encounter and subduing malicious spirits on sight. Only compliant ghosts escape execution, while rebellious ones are beheaded without mercy—all carried out by the supreme decree of the Celestial Emperor (Shangdi).

Next comes the water purification incantation. The ritual master holds water in his mouth and sprays it toward the door while chanting to summon the Thunder Lord (Leigong), commander of the Thunder Ministry, who descends with 300,000 celestial soldiers. Violent spirits are immediately arrested and delivered beneath the celestial pivot (Kuigang, referring to the Big Dipper's axis), where they dissolve into pure wind.

The patient treatment incantation follows. The master approaches the sick person, spraying water while invoking the Water Deity born of the Lunar Essence (Taiyin). This deity, depicted as a turtle-snake hybrid, traverses heaven and earth to awe all beings. With vision piercing the darkest realms and power to fulfill all vows, he specializes in beheading demons during calamitous times, rescuing sentient beings, and safeguarding households and nations. Should minor ghosts dare appear, his mere glance could topple the Five Sacred Mountains.

Finally comes the exorcism chant for various pathogenic influences. Making mudras (Daoist hand seals), the master expels seasonal disease demons, plague spirits, local shrine deities, inauspicious stars like the White Tiger of Mourning, evil sorcerers, vengeful ghosts, ancestral troublemakers, bald monks, and dwarf spirits—all entities causing chills, fever, or illness through dream possession, strange occurrences, or food contamination. They're banished to heterodox paths (non-Daoist realms).

For specific ailments like high fever or diarrhea, specialized incantations target the Yellow Deity (Huangshi, plague demon), summoning seasonal regiments of his minions for expulsion. The complete ritual involves breath techniques, the Five Black Mudras, and visualization practices (like imagining cosmic rivers draining into oceanic voids).

This scripture describes a Daoist ritual for exorcising evil spirits and curing illnesses, primarily utilizing the belief in the Northern Dipper (Beidou) and invoking the power of various celestial generals.

The text first explains that various ailments—such as cold-induced headaches, diarrhea, and dysentery—are caused by malevolent spirits known as "huangqi." The Daoist priest must form the Dipper Seal (a hand mudra) with the left hand, point it toward the patient’s brow, and swiftly recite the incantation of the True Lord of the Northern Dipper. This chant summons the seven stars of the Northern Dipper (Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, and Pojun) as well as the Great Emperor of the Purple Subtlety (Ziwei Dadi), beseeching them to dispel misfortune and bestow blessings.

Next, the priest silently recites the Dipper Mantra, holds the breath, and visualizes absorbing the vital Qi (vital energy) of the Northern Dipper before exhaling it toward the patient. Depending on the illness, cold ailments require drawing red Qi, while heat-related conditions call for black Qi. The priest then employs the "Great Yin-Yang Dipper Seal" in conjunction with the Tiangang (Heavenly Stem) mantra "Om Hong Hun Da Li □ He" to continue the ritual.

Following this, incense is burned to summon various celestial generals: Marshal Ma (Spirit Official of Wind and Fire), Marshal Zhao (Mystic Altar of Dragon and Tiger), Marshal Yin (God of the Grand Year), Marshal Wen (Supreme General of Earth Spirits), Marshal Guan (Great Demon-Slaying General), Marshal Wang (Iron-Faced Spirit Official), as well as deities of natural forces like the Duke of Thunder, Mother of Lightning, Earl of Wind, and Master of Rain. These divine beings are entreated to expel all evil spirits and malevolent entities surrounding the patient, dissolve karmic curses, pacify the household’s land deities, and ensure swift recovery and longevity.

The entire ritual integrates multiple elements of Daoist practice, including hand seals, incantations, visualization, and deity summoning, reflecting the tradition of using divine intervention to treat illness. The Northern Dipper belief system and the pantheon of Thunder Department deities are key characteristics of Daoism during the Song and Yuan dynasties.

This scripture describes a Daoist Thunder Ritual (Leifa) used for exorcism and healing, where the practitioner summons celestial thunder deities to subdue malevolent forces. The ritual involves chanting divine incantations and spraying consecrated water to invoke the Thunder Department's generals—deities like the Fire Emperor (Huodi), Marshal Tianpeng, and General Heisha.

The incantations vividly depict the thunder deities' majestic descent: the Fire Emperor manifests his awe-inspiring presence, immortal officials of the Nine Heavens form ceremonial ranks, and the sacred mountains' deities stand in reverence. Each thunder general displays their divine power—the Lingguan holds a jade seal, the Great Unity Immortal (Taiyi Zhenren) carries golden crystals, and the vanguard rides a colossal whale. Thunder drums shake the celestial court amid flashes of lightning, their combined might calming storms, subduing ghosts, and weaving an inescapable net of heavenly justice to trap evil spirits.

During the healing phase, the practitioner sprays ritual water (xunshui) while visualizing the thunder generals guarding the patient. The incantation mobilizes the patient’s internal energies—the "True Officials of the Five Viscera" (Wuti Zhenguan, the deities corresponding to the organs), the three Hun and seven Po souls—to purify all 360 joints, meridians, and Qi-blood flow. The patient is enveloped in radiant thunderfire, expelling pathogenic influences, stabilizing the spirit, and restoring harmony to the organs. This realigns the celestial energies of the Five Stars and Six Luminaries (Wuxing Liuyao) within the body.

To conclude, the practitioner silently visualizes the thunder generals remaining as guardians, then imagines golden thunderfire erupting from their own eyes and nostrils to form a protective dome over the patient and dwelling. The ritual ends with the command "Swiftly, as decreed by the law" (jiji rulüling), emphasizing the immediate efficacy of the practice.

The ritual master, having completed all protective measures, returns to the patient's home and recites immortal scriptures before the altar dedicated to the Blessing Deity (Fushen). This is followed by the dedication of merit (huixiang, a ritual transferring spiritual merits to specific recipients), reporting to the Blessing Deity, all celestial beings, and the thunder deities and officers of their own sect.

They pray for the Plague Department (Wenshensi, the divine institution governing epidemics) to depart, for the roots of illness to be eradicated, for all malevolent forces to be dispersed, and for demons and evil spirits to be vanquished—bringing peace to the land. Simultaneously, they seek repentance to absolve sins, so that the afflicted may swiftly recover, the household be purified of misfortune, and the family live in harmony and safety. All these blessings rely upon the unseen protection of the divine. Thus, with reverence, they bow in submission, sincerely chanting "Boundless Blessings of the Heavenly Worthy" (Fusheng Wuliang Tianzun, a common Daoist sacred invocation) in praise of this inconceivable merit.

This passage originates from Daofa Huiyuan (Compendium of Daoist Rituals), Volume 221, documenting the complete ceremonial process by which a Daoist master exorcises evil influences, heals the sick, and prays for blessings and disaster relief. The ritual includes scripture recitation, merit dedication, deity invocation, exorcism, repentance, and other key stages.