《道法會元》Vol. 60

This passage documents a Daoist exorcism ritual for healing the sick, detailing the precise steps a priest performs to expel pathogenic influences from a patient.

The priest begins with preparatory actions including spirit transformation (through meditation to embody deities), hand mudras, and visualization: holding a water bowl in the left hand and a sword in the right, clicking the teeth seven times, then closing the eyes to visualize the Four Directional Deities (Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior) encircling the space. Next comes prescribed footwork: first stepping into the Celestial Gang position (Heavenly Gate), then sequentially moving through the Water, Fire, Metal, and Wood directions before settling in the central Earth position. Turning to align with the Big Dipper constellation, the priest stands with left foot on the Fire position and right foot on Earth, forming a T-shaped stance.

Secret incantations then invoke the power of deities including the Great Emperor of the Northern Dipper, the sun and moon constellations, and the Seven Stars of the Dipper. The priest declares: "When I spray this water, ten thousand ghosts shall perish." After spraying water toward the patient with sword gestures, a second incantation commands the 36,000 spiritual consciousnesses (Jingguang), the Five Organ Deities (Wuzang Dijun), and the hun-po souls within the patient's body to stabilize. It summons the Azure Dragon and White Tiger as guardian deities to protect vital energy centers (Dantian), immediately severing all internal pathogenic influences. Specific mention is made of expelling contagious pathogens (chuan shi gu zhu), epidemic toxins, and commanding local earth deities, kitchen gods, and household spirits to cease harboring disease-causing entities.

The priest again clicks teeth while reciting mantras to Marshal Tianpeng and the Perfected Warrior Emperor (Zhenwu Dadi). After further sword maneuvers and water spraying, the ritual moves to the doorway where door gods (Mencheng Huwei) are instructed to stand vigilant against mountain spirits, ghostly apparitions, and toxic influences. A final sword gesture toward the patient confirms the presence of possessing entities requiring expulsion.

The text includes diagrams for the "Patient-Healing Gang Step" method: the left eye symbolizes the sun (celestial circle) corresponding to Qian, Kan, Gen, and Zhen positions, while the right eye represents the moon (earthly square) aligned with Xun, Li, Kun, and Dui positions. The conclusion summons thunder deities from eastern, southern, and western directions to swiftly reinforce the exorcism.

This scripture describes the incantations and talismans (fulu) used in Daoist Thunder Magic (a ritual practice for summoning lightning to exorcise evil). The incantations primarily invoke the Five Directional Savage Thunders (northern, central, and other directional thunder forces) and thunder deities (such as the Thunder God and Lightning Mother) to purge malevolent entities. It references the divine decrees of the "Five Thunder Supreme Deity" and the "Great Emperor of Purple Tenuity" (venerated Daoist deities), commanding the immediate descent of thunder to incinerate demonic beings and eliminate calamities.

The latter part of the scripture records two talismans:

The first is the "Combined Form Talisman," said to have been learned by the two perfected beings (zhenren) Xu Xun and Wu Meng (renowned Daoist masters of the Jin Dynasty) from the deity Ding Yi. This talisman can instantly summon clear skies or rain and annihilate evil spirits and monstrous creatures.

The second is the "Azure Dragon Talisman," which requires specific hand gestures (the "pinched-mao" mudra) and breathing techniques (inhaling the azure qi of the east, combining it with liver qi, and exhaling it into the talisman). The accompanying incantation summons thunder to expel filth and wickedness.

Lastly, the "Six Numinous Fire Talisman" possesses healing properties, aiding childbirth, curing malaria, and treating dysentery, among other ailments. The entire scripture exemplifies the Daoist Thunder Magic system, which integrates incantations, talismans, and hand gestures for exorcism and healing.

This scripture records various methods for using Daoist talismans (fulu), primarily aimed at exorcising evil spirits, curing illnesses, and averting disasters. It first mentions six divine talismans that must be inscribed with cinnabar and either swallowed or burned, with the ashes dissolved in peachwood-infused water. Special emphasis is placed on the "Six Divine Spirits Talisman," which must be used on specific dates when the Dipper Generals (Daoist guardian deities) descend to the human realm. These dates—such as the 7th day of the first lunar month or the 8th day of the second month—are strictly prescribed, requiring priests to prepare ritual offerings of wine and food with utmost reverence before inscribing the talismans.

The text then details specific applications for each talisman:

• The "Golden Essence Talisman for Neutralizing Poisons" and "Locust-Dispelling Talisman" must be carved on catalpa wood tablets and buried beneath village earth-god shrines.
• The "Labor-Inducing Talisman" and "Stillbirth-Dissolving Talisman" each require accompanying incantations—the former invoking the Birth-Supervising Deity for safe delivery, the latter resolving karmic debts from fetal demise.
• Disease-specific talismans include: malaria cures taken with peach-branch and frankincense decoctions; poison-neutralizing formulas brewed with frankincense and peach-pith tea; epilepsy treatments using peach-pith infusions.
• The "Fire-Warding Talisman" involves chanting incantations to repel fire deities while forming specific mudras (ritual hand seals).
• The "Epidemic-Dispelling Talisman" may be ingested with peach-infused water or worn on one's person.
• The "Poison-Neutralizing Talisman" must be enclosed in red silk pouches—worn on the left arm for men, right for women—or alternatively displayed in living spaces.

Each method emphasizes the integration of specific materials (like peachwood and frankincense), hand gestures, and incantations, embodying the Daoist magical principle of unifying form, spirit (shen), and energy (qi). Peachwood, revered in Daoism for its apotropaic properties, features prominently as ritual implements.