《道法會元》Vol. 24

This scripture documents the ritual content of the "Thunder Rite of the Dipper Baptism" from the Qingwei lineage (an important Daoist school), which primarily consists of three sections:

First is the enumeration of the divine hierarchy participating in the ritual. At the apex are three ancestral deities: the True Lord of Orthodox Unity, Mysterious Transformation, and Silent Response (referring to Zhang Daoling, the Celestial Master [Tianshi] and founder of Daoism), the Qingwei lineage founder Qingxu Yuanjun, and the immortal Baoxian Yuanjun, a key figure in the sect's transmission. Below them are five principal divine generals who execute the ritual: the Northern Dipper Baptism Yang Valley Divine Lord Zhang Ling (depicted as a martial figure wearing an official's hat, black robes, and wielding an axe), the Great King of Supreme Unity Wang Zhen (in royal court attire), the Pivot Spirit Great Deity Liu Hong, along with two messengers, Gong De and Liu Shan (dressed in red and yellow respectively, responsible for swift message delivery).

The second section details the various talismans [Fulu] used in the ritual. These include the "Defilement-Cleansing Talisman" and "Altar-Purifying Talisman" for sanctifying the ritual space, the "Incense Offering Talisman" for venerating deities, and specialized talismans for summoning each divine general. Each talisman follows a fixed format, beginning with the ritual master identifying as "your subject [name]" and concluding with "obeying the imperial decree to implement" to signify acting upon celestial mandate. For example, when summoning Divine Lord Zhang Ling, the master must hold the talisman while reciting the incantation: "Divine Lord of Dipper Baptism Zhang Ling descend swiftly."

The final section presents functional talismans: the "Response Talisman" for divining auspiciousness, and the "Stellar Domain-Opening Talisman" related to accessing celestial realms. These talismans must be used strictly according to prescribed textual formats and ritual procedures. Through burning talismans and chanting incantations, the master communicates with deities to achieve ritual objectives by divine power. This complete ritual system exemplifies the rigorous liturgical [Keyi] tradition within Daoist Thunder Magic (thunder-powered esoteric practices).

This passage describes various types of Fulu (talismans and registers) used in Daoist rituals and their application methods. First are the names and formats of different talismans:

The "Jiangdou Fu" (Star-Summoning Talisman) is used to invite deities to descend, beginning with the formula "Your servant [name] humbly requests your descent"; the "Benming Fu" (Life Destiny Talisman) must include the recipient's birth details; the "Fadeng Fu" (Lamp-Lighting Talisman) illuminates ritual lamps; the "Zhendeng Fu" (Lamp-Stabilizing Talisman) should be written with cinnabar on yellow paper and placed inside the lamp; while the "Shuipen Fu" (Water Basin Talisman) and "Gaipen Fu" (Basin-Covering Talisman) are used in water rituals.

Next are invocations to deities, respectfully summoning the Northern Dipper's Radiant Valley Zhang Divine Lord (a stellar deity) and the Three Authentic and Two Messenger Officials of the Dipper to petition the celestial court. Additional talismans include the "Jie'e Fu" (Misfortune-Dispelling Talisman) for eliminating calamities, the "Xieshi Fu" (Master-Thanking Talisman) expressing gratitude to ancestral teachers, the "Songzhen Fu" (Deity-Sending Talisman) for ceremoniously seeing off divine beings, and the "Duhuo Fu" (Fire-Crossing Talisman) used in fire rituals.

The essential techniques for talisman inscription emphasize: collecting one's Shen (spirit) while maintaining mental clarity, visualizing union with Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning). Strokes should flow continuously without focusing on calligraphic details—the key lies in concentrated intention. Ancestral teachings advise against attachment to efficacy, with brushwork resembling "a turtle's head and snake's tail" (starting strong and finishing light). Most talismans require outward strokes toward the Xun position (southeast), while petitions to heaven should face the Qian position (northwest).

Finally, the secret method for urgent petitions involves seated meditation reaching the state of forgetting both self and objects—when the first pure thought arises, this marks the optimal moment to connect with Primordial Qi. These contents demonstrate how Daoist talismanic practice combines inner cultivation with external ritual forms.

This scripture primarily discusses two aspects: the method of internal visualization practice, and the technique of using talismanic divination (fulu).

Regarding internal cultivation, it explains that during practice one should observe: when golden light (an internal vision during meditation) rises from the Origin Palace (lower Dantian), the seven orifices of the heart will naturally illuminate upward to reach the Muddy Pellet Palace (upper Dantian) at the crown of the head. At this moment, the entire void becomes filled with circular radiance, as if merging with the True Lords of the Northern Dipper within one's body. The Primordial Life True Being (an inner deity) will then report to the celestial realm. Practitioners should maintain mental clarity, allowing subtle realizations to emerge from the state of huanghu (mysterious reverie), without clinging to concrete sensations—simply following natural progression. When receiving positive signs, one should bow in gratitude to the Dipper Deities (Beidou Xingjun), unifying internal and external illumination while maintaining stillness. Whether experiencing mental realizations, visual phenomena, or auditory perceptions, simply focus on observing these signs at their point of manifestation.

The talismanic section details the "Sinking Talisman" method: while inscribing the talisman, silently recite "Langyuan Langyuan Yixi." After completion, write the patient's birth information and ailment at the talisman's center, then overlay it with eight special brushstroke techniques. During ritual activation, mentally invoke the Northern Dipper deities while drawing downward brushstrokes. When deploying the talisman, hold it while intoning: "This humble servant reverently executes the divinely bestowed responsive talismanic decree," then immerse it in a water basin to seek celestial omens. Hold the talisman with the left hand while stirring the water with a sword-finger mudra in the right, reciting the Seven Stars of the Dipper incantation. After the water calms, insert the talisman and cover the basin with the patient's garment or clean cloth. Following the memorial submission, observe the talisman's directional orientation for divination.

Finally, it presents twenty-four directional divination keys, each corresponding to specific auspicious/inauspicious timings and resolutions. For instance: pointing to Qian Palace (northwest) indicates natural peace within three days; the Hai direction (north-northwest) signifies calamitous star influence, improving after five days; the Ren direction (true north) requires debt repayment to deities and karmic resolution; the Zi direction (true north) involves the Three Originals (Heaven-Earth-Water Officials) and curses needing urgent resolution. Each direction specifies potential issues with corresponding timeframes and remedial methods.

This scripture discusses Daoist rituals for averting disasters and resolving misfortunes, focusing on several critical omens and their corresponding remedies:

When celestial bodies show irregular movements on Bing days or when Wu days clash with the Earth Deity (Tushen) causing calamities, one must immediately perform a Zhaijiao (Daoist purification ritual) for resolution. If encountering reproach from the Director of Fate (Siming Shen) on Ding days, repentance must be made within ten days to avoid severe illness. Unresolved misfortunes will be judged by the God of Mount Tai (Taishan Shen), who governs the underworld, requiring urgent disaster-resolving rituals at the Kun position (southwest) of one's dwelling.

For bloodshed disasters, curses from vengeful spirits must be resolved within seven days. On Geng days when infectious diseases (chuanshi bing) appear, petitions must be submitted to the deities. During You days with epidemics, incense should be burned to fulfill vows (saiyuan) made to the gods. Offenses against City God (Chenghuang) or local earth deities on Xin days require compensatory offerings. On Xu days, if haunted by malevolent spirits, only a Daoist priest's ritual can transform danger into safety.

The scripture also records directional auspices: the Celestial Gate (Qian position northwest) governs celebrations; the Kan palace (north) easily triggers severe illness or difficult childbirth; the Ghost Gate (Gen position northeast) brings simultaneous sickness and lawsuits; the Zhen position (east) causes false alarms but ultimately peace; the Xun position (southeast) attracts karmic creditors; the Li position (south) warns of fire hazards; the Kun position (southwest) when violating earth spirits (tusha) leads to medicinal errors; western appearances of monsters hinder plans.

Regarding lamp divination: the Life Lamp (representing the individual) should be examined with one's astrological palace; the Longevity Lamp is positioned by Five Phase attributes (e.g. Metal life at Si position); the Prosperity Lamp (Lu) by heavenly stems (e.g. Jia's Lu at Yin); the Travel Lamp (Yima) by zodiac trinities. Bright crimson flames indicate good omens, lampwick blossoms signify joyous events, falling blossoms forebode misfortune, while yellowish-white flames predict illness.

(Note: The text references specialized rules from Daoist divination systems including Five Phase positioning, heavenly stem prosperity locations, and trinity travel positions.)

This scripture primarily elucidates Daoist methods of divination through observing lamp flames (oil lamp flames) and the ritual of burning talismanic documents (prayer texts for dispelling misfortunes).

Regarding career and wealth divination: One must observe the flame condition of both the Destiny Lamp (representing personal fate) and the Luma Auxiliary Star Lamp (symbolizing official position and wealth). A ruddy flame forming floral spheres indicates auspiciousness; a blackened flame portends misfortune; falling lamp sparks foretell unsuccessful endeavors; while a rounded, whitish flame predicts financial gain.

For childbirth divination: Examine the pregnant woman's Destiny Lamp and Offspring Lamp (representing children's fortune). A bluish flame signals calamity, black indicates illness, red floral spheres denote good omens—singular sparks predict a male child while paired sparks foretell a female.

Concerning illness divination: Observe the Destiny Lamp, Longevity Lamp (symbolizing lifespan), Position Lamp, Horse Lamp, Monthly Division Lamp, and Medicine Lamp. A bluish flame suggests lingering pathogenic illness or ghostly disturbance; yellowish denotes gradual recovery; ruddy signifies great fortune; floral formations are auspicious while falling petals are inauspicious. Extinguished flames or "weeping" (oil dripping) both presage misfortune. Short flames indicate prolonged illness; alternating black-and-white predicts death; dull yellow suggests epidemic disease. Moths extinguishing the Longevity Lamp is ominous, though if the moth dies without extinguishing the flame, pathogenic influences will recede. Sudden flare-ups after floral formation warn of fire hazards. If the Destiny Lamp appears healthy while the Longevity Lamp falters, the illness may stabilize temporarily but lifespan remains short. A withered Destiny Lamp paired with a vibrant Longevity Lamp—especially with golden radiance and sustained flames—indicates illness without threatening longevity.

The final section details the ritual for burning talismanic documents: Place new chopsticks across a water bowl, ignite the dispelling document, and observe its falling direction. The text interprets eight directional positions (Ghost Gate, Life Gate, Earth Portal, Imperial Throne, Yellow Springs, Celestial Gate, Baleful Direction, Human Gate):

• Imperial Throne: Most auspicious, foretelling complete recovery
• Celestial Gate: Fulfill vows—blessings within seven or three days
• Baleful Direction (Dui): Bloodshed calamity
• Human Gate: Three-day safety requiring ancestral offerings
• Yellow Springs: Certain death
• Earth Portal (Xun): Lingering illness necessitating physician change
• Life Gate: Recovery and longevity
• Ghost Path: Haunting by unresolved grievances

The ritual must be conducted in wind-sheltered locations to ensure accurate observation.