《道法會元》Vol. 25

This scripture documents the "Five Thunder Memorial Rite of Dipper Baptism" from the Qingwei lineage (an important Daoist school), belonging to liturgical rituals for exorcism and altar purification. The opening explains the origin of Daoist practice: the Supreme Void (cosmic origin) has no substantial form, as purity and defilement are both illusory concepts. Once deluded thoughts arise, worldly karmic entanglements multiply endlessly. If practitioners become trapped in this unreal state, they effectively enter demonic territory.

Therefore, before performing rituals, the sacred space must first be purified. The ritual master must invoke various divine beings for assistance: General of the Nine Phoenixes Who Destroys Defilement (a deity specialized in exorcism), the Eight Directional Majestic Spirits, the Supreme Mysterious Envoy of the Dipper's Firmament from the Gandharva Realm (a celestial general under the Northern Dipper's command), the Five Directional Emperors and Dragon Gods (deities governing the five directions), the Perfected Being of the Floriate Pool's Literati Bath (an immortal responsible for purifying ritual water), among numerous others. These deities all hold ritual registers (certificates of spiritual authority granted by Daoism) and collectively distribute Dao-Qi (primordial energy), employing the transformative power of golden fire to consecrate ritual water. They eradicate demons throughout the eight directions, restoring purity to the ten directions of the universe.

The subsequent altar purification procedure involves: first reciting the esoteric incantation "Om Ya Shu Di Nu She" and the sacred name "Celestial Worthy of Constant Purity and Constant Purification" while sprinkling consecrated water to cleanse the space. Then the ritual master commands the altar to form the Bagua (Eight Trigrams) configuration, internally containing the Jade Mechanism (Northern Dipper's seven stars) and externally arranged with the twenty-eight lunar mansions, sealing ghostly paths while opening the Celestial Gate, causing baleful influences to retreat as Dao-Qi ascends.

The final stage involves incense offering and master invocation: the ritual master kneels to declare intentions, acknowledging that mortals cannot directly communicate with the highest heavens without ancestral masters' guidance. They sequentially invoke the Three Treasures of Daoism (Dao, Scriptures, and Masters), the Celestial Worthy of Primordial Beginning, and successive Qingwei lineage patriarchs including the Celestial Lord of Primal Commencement, the Purple Palace's Great Emperor of Floriate Splendor, along with historically realized immortals like Perfected Lord Xu Xun (Grand Historiarch Immortal of the Nine Provinces), beseeching their descent to the ritual altar.

Note: Frequently appearing phrases like "Promptly execute according to the original decree" or "Immediately enforce according to the primordial mandate" represent standard concluding formulae in Daoist documents, meaning "Implement swiftly in accordance with the fundamental dharma command."

This scripture primarily records the sacred titles of successive patriarchs from the Qingwei lineage (an important Daoist school), along with invocations used during zhaijiao (purification rituals).

First, it enumerates the full honorific titles of numerous Daoist deities and patriarchs, including: the Thunder Emperor Celestial Lord, the Immortal-Preserving Primordial Lord, Primordial Lord Guo, Primordial Lord Yao, Primordial Lord Gao, and other perfected beings (zhenren). These titles incorporate distinctive Daoist appellations such as "Primordial Lord" (yuanjun, denoting high-ranking female transcendents) and "Perfected Being" (zhenren, an honorific for realized adepts), reflecting the Qingwei pantheon.

The text then describes the ritual setting: beseeching these celestial beings to descend upon the altar in phoenix-drawn chariots, where incense, tea, and offerings are reverently prepared. The term "Pacing the Void" (buxu) refers to the hymns chanted by Daoist priests as they circumambulate the incense burner during ceremonies.

The latter portion presents the self-introduction of the presiding priest (referred to as "this unworthy disciple, the ordained successor of the teaching"): Prostrating himself, he declares that the profound mystery of the Dao (the Way) transcends speech, and that since ancient times, its cultivation has required master-disciple transmission. The Qingwei practice of "pouring libations to the Dipper and following the celestial pivot" contains the arcane method of returning to the primordial origin. He expresses gratitude to the Most High Lord Lao (Taishang Laojun) for revealing essential teachings, and to the patriarchs for transmitting the keyi (liturgical protocols) that guide humanity toward taking refuge in the Dao and resolving calamities.

The conclusion voices supplication: May the patriarchs witness this sincerity, dispel ignorance, and safeguard the ritual's proper performance. Humbly, he requests the descent of fulu (talismanic registers) and edicts, granting permission to uphold the sacred methods and swear oaths before the stellar deities. This passage exemplifies the core Daoist concept of "divine-human resonance" during rituals, as well as the vital role of lineage transmission.

This scripture describes the Thunder Ritual (a Daoist method for summoning thunder deities) invocation ceremony. The ritual master employs specific talismanic incantations (fulu) and ceremonial procedures to summon the Northern Dipper Lords (important Daoist deities) and their subordinate generals to the ritual altar.

First, the master declares sincere devotion to Heaven, requesting the thunder deities to temporarily remain at the altar until the ritual's completion when proper thanks will be given. The master then recites the Golden Light Incantation (a purification chant) to dispel illusions and illuminate the space with radiant light, thereby spiritually summoning the celestial generals.

Subsequently, the esoteric incantation "㖆𠵹𠰂𠸄嗌坛摄" is employed to summon the generals, describing how the thunderous commands instantly spread throughout the ten directions. Special invocation is made to deities of the Northern Dipper's Jade Pivot system, including General Zhang (a key thunder deity) and the Dipper Office Registrars (subordinate officials of the Dipper Lords), praising their awe-inspiring power and infinite transformations.

During the ceremony, official documents (Daoist petitions) are read aloud, requesting the generals to ride clouds and mists to swiftly deliver messages to the celestial court. The ritual summons the Three Authentic and Two Emissary Generals of the Dipper (five important deities: Wang Zhen, Gong De, Liu Hong, Yang Ruming, and Geng Miaozhen), demanding their immediate descent.

The text emphasizes the importance of purification through fasting and ablution (essential preparatory cleansing in Daoist rites), affirming that with sincere summoning, no deity will fail to respond. Special reverence is given to Dipper officials responsible for urgent petitions—Celestial Lord Wang, Great Deity Liu, Emissary Gong, Emissary Yang, and Emissary Geng—with prayers for life extension, protection, and ritual support.

The entire ceremony exemplifies characteristic features of Daoist Thunder Rituals—employing talismans, secret language, and specific ceremonial sequences to invoke deities—demonstrating the Daoist cultivation principle of "resonance between Heaven and humanity."

This scripture describes the scene and ritual sequence when Daoist priests summon various deities during a disaster-relieving ceremony (Zhaijiao).

First enumerates the divine hierarchy participating in the ritual: including the Seven Primordial Spirit-Lords in charge of dispelling calamities, the Messenger of the Dipper responsible for communication, envoys specialized in resolving karmic entanglements, twenty-four Adversity Rectifying Officials, lantern ritual administrators, and the Eight Gate Retribution Deities. From the celestial officials of the Dipper Palace (the stellar abode of the Northern Dipper) to the immortal officers and generals corresponding to the priest's own ordination credentials (Fulu), down to local earth gods, household kitchen deities, and supervisory functionaries like the Three Realms Messengers (heaven-earth-water realm couriers) and Four Seasonal Envoys (deities presiding over year-month-day-hour) - all are summoned to protect the ritual altar.

The priest prays these deities will "crown themselves with the August Heaven and tread upon Mount Kunlun," leading celestial troops to ride clouds and mists, illuminating the altar with radiant light. Then through the sacred title of "Heavenly Worthy of Responsive Manifestation," the text emphasizes the deities' unpredictable transformations and formless comings and goings. Different deities are assigned specific duties: some deliver memorials, some guard the perimeter, some reveal auspicious or ominous signs through lantern flames, others convey warnings through consecrated water (Fulu water used in talismans).

The ritual particularly stresses the principle of "unified command," demanding complete divine cooperation in dispelling disasters and epidemics. References to "Eight Directions of the Flowing Bell" (eight ritual applications of the Daoist golden fire bell) and "casting fire across ten thousand miles" demonstrate the ceremony's majestic power. Finally, through the sacred title "Heavenly Worthy of Subtle Transformation," the ritual transitions to practical operations: opening stellar boundaries, lighting ritual lamps, arranging talismans, and reciting esoteric incantations. The phrase "harmonious compliance with numinous truth" accompanies specific mudra hand-seals (finger formations), typically performed while circulating Qi seven times. The ceremony concludes with priests collectively chanting lamp-lighting mantras, using candlelight to symbolize the fusion of "Three Lights" (sun-moon-stars) with "Five Qi" (Five Phase energies), achieving divine communication through illuminated flames.

This scripture describes a Daoist liturgical ritual (Keyi) that uses lamps as a medium to communicate with celestial bodies. The main content can be understood as follows:

When lamplight illuminates various phenomena, distinguishes between darkness and brightness, and reveals extraordinary signs, it signifies the manifestation of celestial Daoist methods, allowing the prayers of earthly beings to reach the heavens. The attending deities of immortal palaces will respond accordingly to the circumstances.

The mentioned "Celestial Worthy of Precious Radiance Illuminating All Realms" is a high-ranking deity governing illumination, capable of converging starlight with lamplight. During the ritual, the majestic vision of nine-layered true palaces and pavilions appears. Participants chant the Northern Dipper mantra (the Big Dipper holds significant importance in Daoism, governing life, death, fortune, and misfortune).

The presiding priest holds the "Response Talisman" (a Fulu used for divining auspicious or inauspicious signs) and silently intones: "This disciple reverently follows the decree descended from the Primordial Celestial Worthy, casting this Response Talisman into water to divine fortune by observing its sinking or floating direction. We beseech the immortal spirits to clearly reveal their signs."

Next comes the chanting of incantations like "Luminous Origin, Luminous Origin, Beneficent Auspices, Prolonged Blessings," which petitions the deities to make divinatory signs clearly manifest. The priest stirs the water seven times with the Dipper Seal (a mudra representing the Big Dipper), silently recites the secret names of the seven stars, then places the talisman upon the water's surface.

This is followed by the "Pacing the Void" (Buxu) segment—a special ritual walking pattern—where the priest declares: "Your subject [name], with utmost reverence, offers heart-incense (mental incense) while gazing devoutly at the starlight." The prayer states: "Since the dawn of creation, sun and moon have shone; since stars appeared, the supreme Dao alone dwells at heaven's center. All stars revolve around Polaris (the North Star), while the Nine Imperial Stars (the Big Dipper plus two assistant stars) govern worldly affairs, serving as heaven's voice and humanity's compass. Their wisdom oversees the earthly realm, their radiant decrees assist the Dao in nurturing all beings, and they aid the Celestial Emperor in harmonizing Yin-Yang. All living things fall under their jurisdiction."

Thus, the Supreme Lord Lao (Laozi) once expounded essential teachings at the Jade Bureau (legendary site of his lectures) and established the Jasper Altar in the Purple Void for venerating true forms. Those with spiritual roots who comprehend these teachings may transcend mundanity to attain sagehood, while ordinary devotees through sincere faith may prolong life and avert calamity. Now that a certain person faces peril while turning heart-mind toward the true Dao, we specially establish this altar to pray for disaster relief and blessings. This disciple, having received the teachings, conveys their sincerity on their behalf, vowing to widely dispense aid while reverently beseeching immortal maidens to transmit incense directly to the Pure Void, that true spirits might briefly descend from the Jasper Pivot Palace (the Dipper's stellar abode) to this altar.

Finally, the ritual concludes with reverent petitions to: the Stellar Lord of Jasper Heaven who resides in the Great Canopy Heaven (Daluo Tian), the Ancestral Master of Ten Thousand Methods—Great Emperor of the Purple Subtlety of the North Pole (a major Daoist deity governing stars), the Jade Emperor's Honored Stars and Mysterious Lord's Imperial Stars of the left and right palaces, the Eight Scenes Primordial Lord of Grand Numen and Seven Dawns Primordial Lord of Grand Simplicity, as well as the first star of the Dipper—Greedy Wolf Star (governing fortune and misfortune) and other stellar officials.

This scripture passage describes a Daoist liturgical (Keyi) ceremony for making supplications to the Nine Emperor Star Lords (the seven stars of the Northern Dipper plus two auxiliary stars). The text first enumerates the nine Star Lords' sacred titles: the Heavenly Duty Giant Gate Prime Star Lord, the Heavenly Pillar Prosperity Store True Star Lord, the Heavenly Heart Literary Bend Pivot Star Lord, and others. Each Star Lord governs a distinct celestial realm, such as the Purple Pole Flowering Brilliance Heaven or the Purple Pole Mysterious Transformation Heaven.

The passage then depicts the celestial paradise: the heavenly boulevards lie perfectly flat, the Yellow Path remains immaculate, and auspicious clouds swirl around the golden towers of the celestial court where immortal officials stand in solemn ceremonial formation. The ritual master compares his devotion to sunflowers turning toward the sun, hoping to commune with the Star Lords through offerings of incense and tea. References to the "Three Calamities" (Daoist terminology for the tribulations of war, plague, and famine) and "Nine Misfortunes" (nine categories of disasters) reveal this ritual's purpose as disaster relief and life preservation.

Addressing himself humbly as "your servant [name]," the master acknowledges his ignorance while earnestly beseeching the Star Lords' compassion. He describes transcribing his sincere petitions onto memorial documents presented kneeling to the celestial court, praying for the Star Lords' discernment. The concluding mention of "reviewing memorials" refers to the Star Lords' examination process. The entire passage exemplifies Daoist religious practice of heaven-human communication through liturgy, embodying the doctrinal principle of "cosmic resonance" (Tianren ganying).

This scripture describes the complete ritual procedure of "burning talismans to petition heaven" (fenfu zougao) performed by a Daoist priest. The priest first burns two communication talismans (fulu) to connect with celestial realms, then reverently declares to the deities his intention to petition for the people's welfare on their behalf. He affirms his unwavering commitment to the original vows and earnestly beseeches the Celestial Worthy (Tianzun, the supreme Daoist deity) for divine compassion.

Next, the priest summons the Five Body True Officials (cultivated within his own body), the Messengers of Merit (Gongcao, celestial officials who transmit messages), along with numerous immortal officials including Divine Lord Zhang and Celestial Lord Wang. He requests them to swiftly deliver this "heart memorial" (xinzhanɡ, a sincerely written petition) to the celestial palaces among the stars. With full concentration, the priest awaits the deities' response while silently reciting the esoteric incantation "Hong ming □ mi" seven times, invoking the protection of the Seven Stars of the Northern Dipper (the Star Lords of Tanlang, Jumen, etc.).

The ritual then proceeds to the disaster-relief segment. The priest respectfully invites the Three True Ones and Two Messengers from within the Dipper (the Northern Dipper's celestial palace), along with seven primordial spirit lords including Divine Lord Zhang and the twenty-four calamity-dispelling spirit officials. Following the mandate of the talismans, they are petitioned to relieve the faithful from twenty-four types of misfortunes (Daoism identifies twenty-four major calamities in human life). Finally, the disaster-relief document (jie'e die) is proclaimed before the divine offices of heaven, the underworld, and the water palaces, dissolving karmic obstructions from past and present lives and averting future catastrophes such as the "Yangjiu Bailiu calamities" (major cosmic tribulations in Daoist cosmology).

The entire ceremony embodies Daoism's religious function of "proclaiming heaven's will on its behalf." Through ritual acts like burning talismans, summoning celestial generals, and chanting incantations (keyi), it bridges the human and divine realms to plead for the people's welfare. The "twenty-four calamities" mentioned include common misfortunes like floods, fires, warfare, and chronic illness, while "Yangjiu Bailiu" refers to cyclical cosmic catastrophes in Daoist cosmology.

This scripture primarily expounds methods for dispelling misfortunes through Daoist rituals. It begins by describing various adversities one may encounter in life: physical ailments, violation of taboos, inauspicious years, karmic debts from past lives, or disturbances by malevolent spirits—all of which may shorten lifespan and diminish fortune. Through Daoist liturgy (Keyi), these calamities can be eradicated: one's name is erased from the "Black Register" recording transgressions and inscribed in the "Azure Ledger" of blessings, causing baleful stars to retreat while auspicious stars descend.

The text then mentions how the "Primordial Sovereign True Qi" (Yuanhuang Zhengqi, the innate vital energy in Daoist cosmology) and the "Celestial Unity True Essence" (Tianyi Zhenjing, the fundamental life energy) infuse the five viscera, six bowels, and entire body, expelling pathogenic influences and stabilizing the spirit (Shen). This results in physical health and domestic prosperity, achieved through specific talismans (Fulu) and rituals.

The latter section contains the "Disaster-Dispelling Incantation," repeatedly venerating the Seven Luminaries of the Northern Dipper (personified stars in Daoism) for resolving twenty-four categories of misfortunes. These include: the Three Calamities (flood, fire, wind); the Four Killers (malignant deities); conflicts among the Five Phases (Wuxing); the Six Harms (types of injury); the Seven Afflictions (damage from emotions); the Eight Adversities (hardships); the Nine Malevolent Stars; as well as marital discord, fertility issues, difficult childbirth, plagues, illnesses, demonic hauntings, animal attacks, theft, imprisonment, untimely death, curses, and other life tribulations.

This passage reflects the core of Daoist disaster-relief ceremonies, where chanting scriptures and incantations invokes the Northern Dipper's protection to aid devotees through life's challenges. The Northern Dipper holds significant status in Daoism, believed to govern human fate, longevity, and fortune.

This scripture describes a Daoist Zhaijiao (ritual offering) ceremony for averting calamities and seeking blessings, primarily directed toward the Seven Luminaries of the Northern Dipper (the deified stellar deities of the Big Dipper). The ritual unfolds through several key stages:

First, the ritual master (referring to himself as "your subject") demonstrates devotion to the celestial deities by burning Fulu (talismans) and reciting esoteric incantations (repeating "Wan Gou Shou Ming Hong" seven times). The phrase "returning the spirits and descending from the altar" refers to the master completing the deity-invocation phase before stepping down from the ritual platform.

The formal ritual offering then commences, with the master respectfully petitioning various divine beings: from the supreme Wuji Great Dao and Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) at the highest level, through the Great Emperor of Purple Tenuity (considered in Daoism as the ruler of all stars), down to the Nine Emperor Stars of the Dipper, the consorts and attendants of stellar palaces, and the individual's Benming Xingjun (personal guardian star official corresponding to one's birth). Special emphasis is placed on the Northern Dipper deities' governance over all stars, highlighting the belief that all beings are influenced by stellar energies.

The master presents the ritual's purpose: a certain person ("so-and-so") suffers from illness and seeks stellar protection through this ceremony for swift recovery and lasting blessings. At this point, the "initial offering" is made—the first presentation of incense and fire.

The second section shifts focus to successive patriarchs of the Qingwei lineage (an important Daoist school), explaining that Daoism's foundational purpose lies in "establishing teachings through divine principles," using standardized liturgy to guide beings back to the proper path. The master reiterates the ritual's aim to dissolve the patient's misfortunes, beseeching the patriarchs' protection to ensure the prayers reach the celestial court. This marks the "second offering" phase.

The entire ceremony embodies the core Daoist concept of "cosmic resonance between heaven and humanity," asserting that through meticulous Keyi (liturgical procedures) and sincere prayers, one can harness stellar energies to alter human destiny. The recurrent phrase "kowtowing and presenting incense" represents a fundamental Daoist gesture of utmost reverence toward the divine.

This scripture passage describes a Daoist ritual for dispelling calamities and seeking blessings, which can be understood as follows:

A devotee, afflicted by illness, earnestly petitions various deities for protection. He first reverently invites celestial beings from all departments of the heavenly court to descend upon the ritual altar. These include the Great Emperor of Purple Tenuity (Zǐwēi Dàdì, an important Daoist deity governing celestial patterns), the thunder deities from the Nine Heavens, his personal destiny guardian (benming yuanchen), as well as local deities like earth gods and city gods. The devotee declares his sincere devotion to the Daoist teachings, hoping to obtain divine protection through conducting this ritual.

The text explains that since the Daoist teachings were transmitted to the world, the deities have each performed their duties, maintaining cosmic order by rewarding virtue and punishing vice. Now, troubled by persistent illness, the devotee has specially prepared this altar to conduct a zhaijiao (Daoist sacrificial ceremony), expressing his sincerity through incense offerings and scripture recitation. He prays that the deities may perceive this genuine devotion, bestowing health and peace, and that all his petitions may receive response.

The latter part depicts the scene of respectfully sending off the deities at the ritual's conclusion: In the devotee's vision, divine banners flutter amidst celestial music, phoenixes cry in unison, the heavenly gates open wide, and the deities return to their realms in magnificent chariots. The passage concludes with the devotee reiterating gratitude to the deities, hoping they may frequently descend to bestow blessings upon the human world. The entire text manifests the Daoist belief in "resonance between heaven and humanity," emphasizing how sincere devotion can communicate with the divine realm.

This passage depicts the concluding scene of a Daoist ritual ceremony, where the priests respectfully send the deities back to their celestial abodes.

The priests observe that all the divine beings (Qingdu Shuaiyu) have fulfilled their duties and returned to their respective posts in the heavenly bureaucracy (Caozhu). The Ten Directions' True Rulers (referring to the presiding deities of each cardinal direction) have also withdrawn to their domains of governance. In the blink of an eye, the deities vanish, restoring the tranquility of the celestial realms.

The priests express their reverence: though they long to follow the deities (yet find no path to grasp their chariot's reins), they can only bow devoutly in worship (prostrating themselves with diligence). Gazing upward at the central heavens (Zhongtian), they lament their inability to ascend with the divine chariots (unable to follow the rear carriage).

The scripture emphasizes: though the heavens are lofty, the deities hear the prayers of the mortal realm (though Heaven is high, its listening reaches below). Humbly, the priests acknowledge that though their ceremonial preparations may be lacking (their rites insufficient), their hearts brim with sincere devotion (their reverence overflowing), and they beseech the deities not to take offense.

Finally, the priests bow repeatedly (three times, then again), expressing gratitude (in thanks) and supplication (in prayer), reverently awaiting the descent of divine grace (Enlightened Radiance). With hearts full of utmost reverence (overwhelmed by longing and devotion), they fix their gaze upon the clouds (contemplating the distant heavens), wholeheartedly sending the deities back to the celestial realm.