《太上助國救民總真祕要》Vol. 1

The Taishang Zhuguo Jiumin Zongzhen Miyao (Great Supreme Secret Essentials for Assisting the State and Saving the People) is a pivotal Daoist scripture compiled during the Song Dynasty by Master Dongyou Yuanmiaozong. It expounds the "Tianxin Zhengfa" (Orthodox Method of the Heavenly Heart) ritual system, which originates from the Central Dipper of the Northern Polar Constellation (the pivotal axis of the Big Dipper). The text asserts that the North Star represents the cosmic center, while the Big Dipper governs the foundational Qi (vital energy) movements of all creation—hence this method is revered as the embodiment of the "Heavenly Heart."

Belonging to the Zhengyi (Orthodox Unity) lineage—one of Daoism's principal schools—Tianxin Zhengfa is primarily employed for exorcism, healing, and harmonizing Yin-Yang (cosmic polarities). Tradition holds that it was first transmitted by the immortal Rao Jun after receiving teachings from Perfected Lord Zixiao, then passed down through generations. Particularly suited for state governance and public welfare, this method has been highly esteemed by contemporary adepts. However, the author cautions that superficial study or incomplete mastery yields only nominal results without actual efficacy.

The scripture meticulously details Tianxin Zhengfa's core elements: Fulu (talismans and registers), mudras (ritual hand seals), and Bugang Tadou (a constellation-aligned stepping ritual), emphasizing strict liturgical adherence for effectiveness. Transmission follows rigorous protocols—requiring designated years of preparation and Keyi (liturgical standards)—as unauthorized dissemination or taboo violations incur divine retribution.

Practically applied, this method addresses diverse calamities: conducting state rain rituals during droughts, dispelling locust plagues, neutralizing ominous astral phenomena, repelling invasions, subduing flood dragons, and safeguarding maritime voyages. Such crises necessitate "Feizou" (celestial memorials)—expedited petitions to the heavenly court—invoking celestial armies and deities of the Five Sacred Peaks and Four Holy Rivers for divine intervention.

This passage details the ritual procedures and precautions for handling different types of calamities in Daoist practice, categorized into three main scenarios:

For exorcising demonic disturbances: First, the afflicted person must provide a written account of the incident. Reports are then submitted sequentially to the household's Kitchen God (司命神), the Five Paths Generals (五道将军 - deities governing the five directions), and the local Earth God (土地神). Official documents are subsequently issued to the City God (城隍神) of the relevant prefecture or county, or divine troops from the corresponding department may be summoned for assistance. In particularly severe cases, the matter must be reported to the Celestial Court, establishing a "Celestial Prison" (天狱) to contain the haunting spirits. Before dispatching any documents, offerings must first be made to compensate the divine troops, followed by administering talisman water (符水) to the patient and providing protective amulets. After resolution, a thanksgiving Zhaijiao (斋醮 - purification ritual) must be performed with offerings scaled according to the family's financial means. Special emphasis is placed on the warning that wealthy families who become stingy with promised offerings after resolution will invite further misfortune.

For dealing with mountain specters (山魈): These creatures, formed from distorted Qi of the Five Phases (五行), often impersonate deities, harass women, cause fires, hurl stones, terrify livestock, and produce strange lights. Upon receiving a verified report, immediate notification must be sent to the Celestial Court, requesting divine troops from the Five Sacred Mountains (五岳) or alerting the local City God, with compensation standards matching those mentioned above.

For resolving epidemics and curses: Patients must document the illness onset time, symptoms, and transmission source. Such "consumptive contagion" (传尸复连) refers specifically to infectious tuberculosis, requiring specialized curse-lifting rituals. These ceremonies similarly require prior compensation to divine generals before performing the rites.

All procedures emphasize the principle of "compensation before petition" - rewarding divine troops before submitting documents - reflecting the Daoist contractual principle of "merit must be repaid." Repeated warnings about the consequences of failing to properly thank the deities demonstrate the karmic worldview embedded in Daoist ritual practice.

If someone has died from this illness, or if others subsequently perish from the same disease, it is essential to meticulously record the names of all the deceased, along with the virtuous deeds and merits they accumulated during their lifetime. If the departed souls have not yet been liberated, an urgent memorial must immediately be submitted to the celestial court, while simultaneously reporting to the Great Emperor of the Eastern Peak (Dongyue Dadi, the Daoist deity governing the underworld). A request should be made for the underworld to issue a passage permit, dispatching special escorts to guide the souls to a designated "Life-Heaven Platform"—a place where spirits manifest their forms and receive the teachings of the scriptures.

A Yellow Register Retreat (Huanglu Zhai, a major Daoist ritual for soul salvation) must be established, lasting several days and nights. During the ceremony, the souls should be ritually bathed and clothed, offered food, given precepts, and have the "Dragon Youth Transmission" (a salvation document) and the "Supreme Salvation from Suffering True Talisman" (a charm for liberating souls) burned on their behalf. After completing the memorial rites, the "Four Direct Messengers" (Daoist divine envoys responsible for transmission) should be dispatched with credentials to verify the process in the underworld. Officials from the Merit Department and the Life-Heaven Registry will then arrange the souls' reincarnation according to standard procedures. Following this, the divine troops must be thanked, and the "Covering Method" (a ritual to suppress malevolent forces) should be performed to permanently eliminate any lingering threats. The afflicted should also be given talismanic water to drink and protective charms to wear.

If frequent dreams occur of deceased relatives haunting or possessing the living, or if supernatural phenomena manifest, and it is not caused by external ghosts, the souls must be assisted in their passage through merit-based salvation rites. If the disturbances stem from ancestral elders or blood relatives, similar memorial ceremonies should be conducted to harmonize the realms of Yin and Yang. After the rites, the divine troops must be thanked as described above. If someone has died due to a curse, salvation rites should be arranged according to the family's means. Once completed, a report must be submitted to the celestial court to sever the source of the curse, and the associated talismanic shrines must be permanently forbidden from further cursing.

When treating epidemics, first investigate the patient's condition and report truthfully—or directly petition the celestial court. The patient must perform repentance rituals to atone for their transgressions before receiving talismanic water. Simultaneously, a dispatch should be sent to the "Twelve Year Kings" (deities governing annual epidemics) to recall the dispersed toxic Qi (vital energy). Spiritual talismans should be used to suppress further contagion, and the "Covering Method" must be enacted for permanent prevention. Finally, the plague deities and spirits should be thanked and sent away. Once the epidemic subsides, a thanksgiving ceremony should be held in gratitude for celestial benevolence.

As for seeking offspring—if a couple has remained childless for years, or if infants have died young...

When married couples face difficulties conceiving, consistently bear daughters without sons, or suffer from children dying young, these circumstances often stem from astrological conflicts (the "Six Harms" mutual punishment), inauspicious astral alignments (such as the "Lonely Stars and Widowed Hours" affliction in destiny charts), or accumulated ancestral misdeeds hindering offspring. In such cases, the couple should submit their birth details (Bazi) in a memorial petition to the Celestial Court and register it with the Great Emperor of Dongyue (the deity governing life and death), requesting special grace for a male heir. Simultaneously, they should wear spiritual talismans (Fulu) bestowed by Daoist priests and perform meritorious deeds like constructing sacred statues. Upon fulfillment of the wish, a purification ritual (Zhaijiao) must be conducted to express gratitude for divine benevolence.

For methods to dispel misfortunes and illnesses: When plagued by persistent ailments, incurable chronic diseases, afflictions from malignant stellar influences, encounters with malevolent entities, offenses against local earth deities, or karmic retribution from past misdeeds—resulting in celestial reprimands or ghostly harassment—the primary remedy is repentance. Through rituals like Zhaijiao and submitting memorial petitions, one may seek divine compassion and absolution.

Regarding improper shrines and heterodox temples: Those unofficial shrines outside state-sanctioned worship systems—such as those housing tree spirits, plant demons, or aquatic monsters—exploit blood sacrifices (Xueshi) to harm people, induce illnesses, and create disasters. Commoners may file petitions with the Great Emperor of Dongyue, prompting the Celestial Court to dispatch heavenly troops to subdue these malignant spirits and burn down heterodox shrines. However, note that locally venerated benevolent deities with proven merits may, upon collective petition from villagers, apply for celestial approval to rebuild their temples.

According to laws governing ghostly affairs: Orthodox state-recognized deities are forbidden from privately accepting blood sacrifices or employing dark arts to curse the living, extract souls, or inflict harm. If individuals use sinister sorcery to cause household disturbances, legal entanglements, financial ruin, or illness, victims may present evidence to expose them. Ordinary people who inadvertently offend deities and trigger misfortunes will also be dealt with fairly after investigation.

This scripture describes the calamities caused by various evil spirits plaguing the mortal realm and how Daoism resolves them through liturgical rituals (Keyi). It enumerates over twenty common manifestations of demonic disturbances, such as:

Domestic animals behaving abnormally, hens crowing at midnight, or swarms of snakes and ants invading homes; swords and blades ringing without cause, encountering ghosts at night; doors and windows opening and closing on their own, objects moving inexplicably; family members suddenly losing emotional control to the point of attempting suicide, or laughing and crying without reason; unexplained financial losses, or being unable to reclaim lent possessions; marital conflicts, difficult childbirths, or business failures; newly built houses haunted by spirits, foxes howling wildly, or large trees snapping without wind; pots and bowls resonating on their own, wells overflowing, or children crying at night; livestock plagues, daytime ghost sightings, or strange lights and shadows appearing.

The scripture emphasizes that these phenomena are all caused by "miscellaneous evil qi (vital energy)," but Daoism possesses specialized religious precepts and liturgical rituals to subdue them. The specific solutions include:

1. First, one must sincerely repent (Shouxie) and must not harm human lives;

2. Even for serious offenses (exile punishments), sincere repentance allows resolution through rituals;

3. One must prepare a "rewarding the troops and offering gratitude" ceremony (Shangbing Jiaoxie) to thank the deities—offerings should be within one's means, but the ritual procedures cannot be entirely omitted;

4. If one lacks sincerity or disrespects the deities, the sin will implicate ancestors and bring disaster upon descendants, at which point regret will be too late.

Finally, it explains that these teachings are extracted from important Daoist scriptures, accompanied by illustrated explanations. Believers may seek help according to the prescribed methods, while skeptics should at least heed these principles and repent. The core message is this: Daoism possesses a complete system for exorcising evil, but sincerity is paramount—otherwise, greater calamities may ensue.

This passage discusses the ethical guidelines that Daoist practitioners (daoshi) should follow when carrying out the Dao's will to aid the world and save people. It explicitly states that one must never promise assistance for monetary gain, nor should one ever violate Daoist precepts to handle matters perfunctorily, even when faced with sincere pleas for help. Those who come to Daoist temples to submit petitions or seek "talisman water" (fulu, the sacred water used in Daoism for healing and exorcism) must be thoroughly informed about these regulations.

The text originates from the first volume of the Supreme Secret Essentials for Assisting the Nation and Saving the People, a scripture primarily documenting esoteric methods through which Daoist priests employ talismans and incantations to support the state and aid the populace. The scripture particularly emphasizes that cultivators must maintain purity of heart, never exploiting these arts for personal profit. It demands solemn sincerity in responding to supplicants, embodying the fundamental Daoist ideal of delivering salvation through worldly service.