《道法會元》Vol. 27

This is the official document format used by the Qingwei lineage (an important Daoist school) for disaster relief and misfortune resolution, divided into two parts: the "Memorial" (official petition) and the "Directive" (command). It is primarily employed to petition deities for dispelling calamities.

The first half constitutes a formal petition addressed to Divine Lord Zhang (a thunder deity in Daoist pantheon). The general meaning is: The Primordial Qi Myriad Thunder Office (a Daoist thunder department) has received the supplicant's plea and, following Qingwei lineage rituals, has prepared to conduct the ceremony. This official document now formally requests Divine Lord Zhang to swiftly exercise his divine power, carrying talismanic commands directly to the supplicant's Original Destiny Bureau (the administrative office governing personal fate), to assist in resolving misfortunes. Simultaneously, it instructs the Six Destiny Deities (deities governing human lifespan) to purge malign influences from the household, investigate the annual fortune, and summon relevant deities to collectively assist in completing the ritual.

The latter half serves as a directive to the Destiny Deities. The content generally states: Based on the supplicant's sincere appeal, in addition to the arranged ceremony, there is a special request for the Destiny Deities to review the supplicant's past transgressions and, adhering to Daoist compassion, deal leniently to grant opportunity for reform. It further dispatches celestial generals to cleanse the household of negative energies, invites immortal beings to investigate the roots of misfortune and blessings, manifests karmic retribution through talismanic revelations, ultimately resolving calamities to safeguard family peace, heal illnesses, and prolong lifespan.

The document concludes with standard formatting: the upper right corner specifies the recipient deity "Divine Lord Zhang of the Northern Dipper's Thunderous Whirlpool"; the center bears the large character "Memorial"; the lower left carries the seal of the issuing authority "Primordial Qi Myriad Thunder Office." A note explains this is an urgent document requiring no ceremonial courtesies as with personal correspondence, to be delivered in a round sealed container.

Such documents exemplify the Daoist characteristic of "saving the world through ritual methods," communicating with deities through strict documentary protocols that reflect the religious concept of "heaven-human resonance." Frequent phrases like "purge internal and external [influences]" and "sweep away demonic miasmas" demonstrate Daoism's fundamental function of exorcism and calamity prevention.

This is an official document used in Daoist ritual ceremonies, primarily consisting of a petition submitted by a priest to the deities. The Daoist refers to himself humbly as "your unworthy grandson [name]" and respectfully addresses his petition to his lineage patriarch, the "Jade-Pure Illuminated-Numinous Wondrous Dao Guardian Immortal Primordial Lord" (a revered Daoist deity).

The document begins by stating its purpose as an official dispatch issued by talismanic decree to the household's Director of Fate (the deity governing family destiny) and six related deities. It then meticulously describes the document's format: a circular cover bearing the inscription "Primordial Singular Qi Ten Thousand Thunder Divinities Bureau" (a Daoist thunder pantheon) issuing directives to the household deities.

In the main text, the priest modestly identifies himself as a "minor functionary of the Thunder Office," expressing constant trepidation and deep awareness of his limited virtue (De) despite shouldering significant responsibilities. Due to a devotee's sincere supplications concerning urgent matters of benefit and relief, he ventures to interpret the case according to ritual protocols while emphasizing he dares not act presumptuously. He implores his patriarch to show compassion to this junior disciple by transmitting the petition through successive patriarchs of the Qingwei lineage (an important Daoist school), hoping to obtain their protection.

Specific requests include: seeking absolution for various transgressions, dispelling the "Nine Nines Triple Calamities" (various disasters in Daoist cosmology), prolonging lifespan, and transforming misfortune into blessing. Special appeals are made to the various disaster-relieving officials of the Mysterious Tribunal (the underworld bureaucracy) and the relevant divine generals of the Talismanic Registers Bureau to descend upon the ritual altar. Their assistance is sought to summon true sages, eliminate misfortunes, bring relief to the people, reveal signs of auspice and calamity, fulfill mortal supplications, and guide devotees to take refuge in the Great Dao (Dao).

The document concludes by designating its delivery to the divine general "Polaris-Circling Whirlwind Thunderclap Divine Lord Zhang Lingcao," with detailed notations about the proper sealing formats for both inner and outer closures. The entire text exemplifies the meticulous structure of Daoist documents and reverential petitioning attitude, showcasing the unique mode of communication between humans and deities in Daoist ritual practice.

This is an official document from the Qingwei lineage (an important Daoist school), detailing the ritual procedure for a priest to petition celestial authorities on behalf of devotees seeking relief from misfortune. The priest refers to himself as "this humble minister" when submitting the formal appeal to divine beings:

The document begins by addressing the Patriarch of the "Golden Tower Zhaoning Palace" (a major Daoist divine court), transmitted through the "Primordial Qi Thunder Office of Ten Thousand Spirits" (the celestial bureaucracy governing thunder deities). The priest explains having received the devotee's request and conducted preliminary rituals according to Qingwei traditions (a Daoist lineage emphasizing talismanic magic), yet deems the matter too significant for unilateral resolution. Thus, this formal "family letter" (a term for spirit-world correspondence) is prepared.

Multiple divine agents are invoked for assistance: the Nine Phoenixes Purification Officers (exorcism deities), Five Directional Dragon Kings (guardian dragons of the cardinal directions), and local earth deities, petitioned to cleanse internal and external pathogenic influences. Simultaneously, the Celestial Healing Officers (divine physicians) and Talisman Registry Officials (administrators of ritual seals) are summoned to jointly descend, employing talismanic magic to dissolve misfortune and cure ailments.

Special emphasis is placed on inviting "Divine Lord Zhang of Yang Valley" (a thunder general under the Big Dipper's jurisdiction) to bestow "Primordial Sovereign True Qi" (pristine cosmic energy) and miraculous elixirs for banishing illness and ensuring safety. Attached is a personalized Destiny Talisman (protective charm) for the petitioner, described as originating from the Great Void (cosmic source) with power traversing the Three Realms (heaven, earth, and humanity).

Concluding with reverent bows to the "Great Lord of Original Destiny" (deity overseeing personal fate), the priest seeks approval for the petition, asking that the talisman's efficacy permeate all Nine Heavens while coordinating the Big Dipper's stellar palace, personal destiny offices, and the Year Spirit (Taisui) to collectively resolve the crisis.

Note: Such documents are termed "official memorials" (die) in Daoism—formal communiqués between humans and spirits. They require strict compositional protocols, ritual seals, and are "delivered" to the divine realm through ceremonial burning.

This is a Daoist ritual document for dispelling misfortunes and resolving calamities, primarily divided into four sections:

The first section contains the petition (shuwen) where the priest appeals to the deities on behalf of the devotee. The essence reads: We humbly request the deities to examine this person's past and present lives, pardon unintentional transgressions, dissolve entanglements with karmic creditors (yuanqin zhaizhu), and eliminate inauspicious astrological conflicts (xing chong ke hai) in their destiny. We pray for the infusion of orthodox Daoist Qi (zhengdao zhenqi) into the afflicted body, the dispatch of celestial physicians (tianyi) and immortal spirits to eradicate illness, the fulfillment of all petitions, and the devotee's swift recovery. As the priest's cultivation has not yet reached the level of direct communion with the divine (tongzhen), they entrust the divine officer Zhang Ling to handle the authentic talisman (zhenfu) and deliver it directly to the celestial court.

The second section details the document's packaging format. Labeled as the "Qingwei Calamity-Dispelling Authentic Talisman," it is addressed to the Original Destiny Palace (benming yuanchen gong) in the Shangqing Heaven—the divine palace governing human fate. The outer envelope bears the delivery agency "Primordial Unified Qi Ten-Thunder Department of Myriad Deities" (Yuanshi Yiqi Wan Shen Lei Si), a Daoist thunder divinity institution, with attached instructions demanding immediate delivery by Officer Zhang at the Northern Dipper's Pivot (Xuanji) without delay.

The third section contains the main text of the calamity-resolving talismanic dispatch (fudie). Issued by the Ten-Thunder Department of Myriad Deities, it declares the authority of the jade talisman bestowed by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), to which all deities must comply. In response to the devotee's appeal, the document confirms that the Destiny Administration (benming zhensi)—the deity overseeing personal fate—has been notified to provide protection according to the Great Method, and formally issues this talismanic dispatch.

The final section concerns execution. The dispatch requests the Northern Dipper's Divine Kings Yang and Geng, along with all designated deities from the Jade Mansion of Divine Empyrean (Shenxiao Yufu) specializing in resolving karmic entanglements, prolonging life, and dispelling misfortunes, to implement it immediately. A three-inch blank space is reserved in the center for drawing the talisman.

Key terms appear throughout: "Original Destiny Star Officer" (benming yuanchen) refers to the astral deity corresponding to one's birth; "Celestial Physicians" (tianyi) denote Daoism's divine medical pantheon; "astrological conflicts" (xing chong ke hai) are inauspicious planetary alignments in fate calculation. The entire document exemplifies Daoism's sacred rituals employing talismans (fulu) to mediate between heaven and earth while harmonizing destiny.

This is a Daoist "Petition for Protection Against Illness and Misfortune" (a formal document addressed to deities), primarily seeking divine assistance in dispelling disease and calamity. The text invokes several important Daoist deities including:

• Golden Tower Shining-Numinous Wondrous Dao Protecting Immortal Primordial Lord (Zu Shu)
• Lofty Origin Palace-Illuminating Dharma King Purple Void Primordial Lord (Wei Huacun)
• Great Master of the Three Heavens Supporting Teachings and Assisting Origins (Zhang Daoling), among other key Daoist patriarchs.

The document is issued by the "Ten Thousand Spirit Thunder Office of Primordial Unity Qi," a divine administrative body.

It enumerates various misfortunes devotees may encounter: karmic debts from past and present lives, litigation disputes arising from grave geomancy, harassment from karmic creditors, and inauspicious astrological afflictions. Specific mention is made of the "Twenty-Four Calamities" and "Nine Hundred Six Disasters" - cyclical tribulations in Daoist cosmology - along with curses from malevolent spirits and demonic infestations.

The ritual master creates ceremonial diagrams to venerate the deities, following the disaster-resolving liturgy (Keyi) of the Supreme Clarity Palace (one of Daoism's highest celestial realms), fashioning substitute effigies to bear suffering on behalf of devotees. The ritual aims to: resolve karmic enmities, harmonize Yin-Yang forces, transform danger into safety, restore health to the afflicted, and bring forth renewed radiance. Emphasis is placed on swift execution according to the "Mystic Statutes and Ordinances" (Daoist cosmic laws).

The concluding formula includes: the date, the officiating master's rank and name, sealed with the stamps of "Two Divine Lords of the Northern Pole - Kaiyang the Opener and Qiyin the Herald" and the "Ten Thousand Spirit Thunder Office of Primordial Unity Qi." Such documents exemplify Daoist religious practice wherein sacred texts mediate divine communication, harnessing the patriarchs' spiritual authority to relieve devotees' suffering.

This scripture presents the standard format for Daoist disaster-averting documents, containing templates for two types of official petitions (diéwén). The first seeks general calamity relief, while the second specifically targets the "White Tiger Malignance" (Báihǔ shà) - an inauspicious deity believed to bring misfortune in Daoist cosmology.

The first petition is addressed to Marshal Yin, the Fierce General of Earth Administration (Dìsī měngjiàng Yīn yuánshuài) under the command of the Grand Marshal of the Capital Heaven (Dūtiān tàisuì), the deity governing human fortunes. The text implores this divine marshal to lead the Twelve Palatial Deities (shí'èr gōng zūnshén) - gods presiding over the twelve two-hour periods of the day - to shield devotees from disasters, expel pathogenic influences, dispel malignant forces, and usher in auspicious signs. The document concludes with urgent execution instructions, followed by standardized formatting and signature protocols.

The second document, titled "White Tiger Expulsion Petition," specifically banishes this inauspicious deity. It begins by reporting the matter to the sect patriarchs, emphasizing Daoism's compassionate principle of "cherishing life and abhorring harm" (hàoshēng wùshā). The formal request then urges Marshal Yin to command household protector deities - including the Stove God of Fate (Sīmìng zàoshén) and the Five Sacrificial-Six Household Deities (wǔsì liùshén) - to collectively expel the offending White Tiger deity and other malign influences. These harmful spirits are instructed to depart human dwellings immediately after receiving offerings, transforming misfortune into blessing. The standardized format similarly stresses lightning-fast execution "with the speed of meteors and fire."

Such documents are typically employed by Daoist priests during ritual services (fǎshì), formally communicating with celestial beings to seek disaster relief. The recurrent phrase "Primordial Qi Ten-Thunder Division of Myriad Deities" (Yuánshǐ yīqì wànshén léisī) refers to the Thunder Ministry under the supreme deity Yuanshi Tianzun (Primordial Beginning Celestial Venerable), representing the authority to command celestial forces.

This scripture is a ritual petition used in Daoist ceremonies, primarily consisting of three sections:

The first section petitions the deities to bestow the "Primordial Qi of the Chaos Origin" (Hunyuan Xiantian Yiqi, considered the fundamental cosmic energy in Daoism) and the "Golden Light Thunder Qi" (a potent Yang energy with exorcistic power). These energies are to be transformed through the generative cycles of the Five Phases (Wuxing) into spiritual elixirs to help devotees dispel illness and recover from disease. Whether the affliction stems from unfavorable fortune, karmic obstacles from past lives, or violations against celestial constellations and terrestrial malevolent forces (Tianxing Dishà, the Daoist concept of malignant stars and earthly negative energies), the text implores the deities to swiftly resolve these issues and restore the patient to health.

The second section contains the "Sweeping and Cleansing Edict," summoning the Thunder Department's divine generals and their troops to collaborate with household deities like the Kitchen God (Siming Zaoshen) and the Earth God (Tudishen). Following the talismanic decrees issued by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), they are to purge malevolent energies both within and outside the home. This includes expelling domestic hauntings, pacifying the dragon spirits of the earth's veins, and neutralizing geomancy taboos to achieve the dual purpose of "supporting righteousness while eliminating evil" and "warding off calamities."

The third section presents the "Apology to the Kitchen God Register," expressing repentance to the Kitchen God (Zaoshen, the deity overseeing household sustenance). The devotee confesses inevitable worldly transgressions against the Kitchen God and humbly seeks forgiveness for daily irreverences during cooking activities (Chuican), praying for continued protection over the household's peace and prosperity.

This scripture is a liturgical document used in Daoist exorcism rituals, primarily addressing the Stove God (the deity overseeing household fortunes) to confess transgressions and seek the dispelling of misfortunes and bestowal of blessings.

The text begins by explaining that during year-end periods or times of prolonged illness, devotees should devoutly perform repentance rituals, harnessing the power of Daoist practices to express contrition. The ceremony requires the use of a specific jade talisman (a Daoist ritual instrument)—a type of fulu (talismanic register) originating from the cosmic source, capable of connecting the Three Realms (heaven, earth, and the underworld).

Next, it reverently invokes the Supreme Mystic Numinous Orthodox Stove Deity, Lord of Determined Blessings (the full title of the Stove God), along with the local earth gods, dragon deities, and the Five Sacrificial and Six Household Guardian Spirits, requesting their assistance in examining whether the petitioner has committed any of the following offenses: disrespect toward the Three Treasures (Dao, scriptures, and masters); irreverence toward the sun, moon, and stars; violation of human ethics and morality; wastage of food; harming others for personal gain; killing and harming life; cooking meat and pungent foods; burning impure objects; improper speech and conduct; or recklessly altering buildings in ways that violate taboos.

It then beseeches the Most High Lord Lao (Laozi) to extend his compassionate heart, using the power of Daoist methods, divine grace, and incantations to forgive these transgressions and grant an opportunity for reform. The petitioner hopes the deities will safeguard the household’s peace, expel calamities and evil influences, and ensure the well-being of young and old, as well as domestic harmony. The prayer seeks to eliminate misfortunes such as fires and thefts, smooth livelihood endeavors, ensure bountiful harvests, and secure divine protection in daily life.

Finally, the document specifies that this talismanic decree must be executed immediately, as if it were an official command. It concludes with the issuance date, the lineage of the presiding Daoist priest (a master of the Qingwei tradition), and the formal name of the talisman: The Primordial One Qi Ten Thousand Gods Thunder Bureau Talisman. An accompanying rescript (an official document) for resolving grievances clarifies that this is a ritual conducted in accordance with the law to address the practical difficulties of devotees.

(Note: This is a classic example of a Daoist zhaijiao (purification ritual) document, using confession to the Stove God to resolve household disturbances. The "Five Constants" mentioned refer to benevolence, righteousness, propriety, wisdom, and trustworthiness; the "Three Luminaries" denote the sun, moon, and stars; and the "Five Sacrifices" indicate the household deities of the gate, door, well, stove, and central hearth.)

This scripture is a formal petition (diewen) used in Daoist rituals, primarily seeking divine assistance to resolve a devotee's karmic grievances and curses. Here's the modern interpretation:

With utmost devotion, the Daoist priest implores the ancestral masters' grace, preparing to issue jade talismans (Daoist ritual implements) and official documents requesting verification from all celestial authorities. May this petition swiftly circulate throughout the Three Realms and Ten Directions (referring to the entire cosmos), reaching all offices responsible for judging virtue and vice—including heavenly bureaus, the underworld, Mount Luofeng (the Daoist netherworld), the sacred Mount Tai administration, grotto-heavens, city god temples in the mortal realm, and local earth deities. All are summoned to cooperate in its execution.

Specifically, we investigate an individual's accumulated transgressions across lifetimes: whether intentional or accidental acts like killing, betrayal, fraudulent debts, or litigation that created enmity; or instances where folk sorcerers inscribed their name at incense altars to cast curses, resulting in incurable illnesses. Through the issuance of this divine mandate (fuming), all such grievances and curses must now be dissolved without obstruction, ensuring the deities' responsive manifestation of spiritual efficacy.

This embodies Daoism's virtue (De) of cherishing life and demonstrates its merit in supporting moral transformation. The document is formally submitted to the Jade Mansion of Divine Empyrean (a high-level Daoist celestial institution), specifically addressed to envoys specialized in curse removal and karmic resolution, requesting immediate implementation upon verification. The conclusion bears the date, the priest's ritual rank, surname, and seal.

Attached is a specialized petition format for soul-retrieval rituals, processed by the "Primordial Qi Thunder Office of Ten Thousand Spirits" (a divine institution governing thunder deities). Beyond standard reporting to superior divine departments, it specially requests the presence of: the Seven Stars of the Northern Dipper, the Six Offices of the Southern Dipper, all guardian generals, and local earth deities at the ritual altar. These powers are to gather the devotee's scattered souls—whether trapped by fate, lingering in the underworld, confined by malevolent astrological positions, or detained at metaphysical offices—and concentrate them within the ritual space.

The mentioned "sand altar" refers to specific Daoist ritual arrangements for soul summoning, while "circulating Qi to activate divine presence" (buqi xingshen) describes the priest's communion with deities through cultivated vital energy (Qi). This entire petition exemplifies Daoism's religious practice of mediating human karmic conflicts through sacred liturgy.

This scripture is a "diéwén" (official document) used in Daoist rituals, primarily employed in ceremonies for exorcism and soul protection. The content is divided into two main sections:

The first section describes how "life coins" (a Daoist ritual implement) are cast to protect the 360 joints of the human body, covering the entire person with the "radiance of the Dipper" (the light of the Big Dipper) and twelve thousand beams of refined light. This creates a shield preventing malevolent forces from approaching and disasters from intruding. When encountering situations where vengeful spirits haunt, evil sorcery is cast, or demonic entities cause soul disturbances, celestial soldiers and generals are dispatched to distinguish between humans and ghosts, subdue evil entities, and deliver these malevolent forces to "Kuí-Gāng" (the Daoist designation for specific stars in the Big Dipper constellation, believed to suppress evil). There, they are strictly contained. Misfortunes are resolved immediately without delay, demonstrating the power of Daoist methods.

The second section constitutes the official dispatch to various deities. It first reports the situation to the "Primordial One Qi Myriad Spirit Thunder Bureau" (the highest thunder deity institution in Daoist cosmology), then petitions a specified "general" (the divine officer assigned to the task) to collaborate with other deities—including star-shifting lingguan officials, golden-jade maidens, City Gods (Chenghuang), and Earth Gods (Tudi)—to provide collective protection. These deities are instructed to maintain constant vigilance, preventing demonic incursions and ensuring the stability of the concerned individual's soul (Shen) and family safety. The document concludes with the issuance date, the officiating priest's rank, name, and seal.

The entire document illustrates the complete Daoist ritual process of summoning deities and employing sacred implements for exorcism and soul protection, embodying the Daoist religious principle of "using righteousness to suppress evil."