The Obstacles You Face Are, for the Most Part, Due to Unresolved “Karmic Barriers.” Reading This Will Bring You Peace of Mind.
Regarding the Ritual of Rang Guan Du Sha (Averting Barriers and Transcending Afflictions)—I believe many devotees seek an interpretation of the “Great Heavenly Hundred Solutions” (Tong Tian Da Bai Jie) associated with this practice. However, the subject matter is so vast that one scarcely knows where to begin writing. In ancient times, the process of averting barriers and transcending afflictions required examining each potential issue individually: identifying a specific problem, clearing a particular karmic pass, and burning a specific talisman to resolve it. This was an extremely energy-intensive process, and the associated ritual fees were substantial; essentially, for every karmic pass one had offended, one had to perform rituals to dispel the corresponding calamity.
Of course, there were also wealthy families—those with abundant financial resources—who would seek to clear all potential karmic passes, regardless of whether they had actually offended them or not. For the passes they had offended, they performed rituals to avert disaster and resolve the issues; for the passes they had not offended, they performed rituals to cultivate future blessings and merit. Such a practice—which simultaneously dispels past karmic debts and accumulates future blessings—is considered a spiritual method of supreme efficacy, reaching all the way to the heavens; hence, it is also known as the “Great Heavenly Hundred Solutions.”
What Are the Origins of Rang Guan Du Sha?
There are numerous ritual texts (Kefa) dedicated to the practice of Rang Guan Du Sha. These are recorded in various canonical collections, such as the Guangcheng Yizhi, the Zangwai Daoshu (Daoist Texts Outside the Canon), and the Qingwei Rangguan Yuanke. Furthermore, the ritual petitions (Wenxi) associated with this practice are extensively enumerated in texts such as Faqiao Chanwei. Most of these petitions are formally presented to the Northern Emperor of Darkness (Xuan Di) and the Golden Venerable Mother of the Big Dipper (Dou Mu). Through extensive comparative analysis, it has been determined that the specific talismans, presiding deities, and lineages outlined in these formal ritual petitions possess the most authentic and tangible spiritual efficacy.
The practice of Rang Guan Du Sha holds a position of significant importance within the formal ritual ceremonies (Jiaoyi) of Daoism—so much so that even various folk Daoist lineages have enthusiastically adopted practices such as “battling karmic barriers” (Da Guan Sha) and “severing karmic decrees” (Zhan Guan Die).
However, folk lineages tend to focus primarily on resolving karmic obstacles and clearing passes for children (a practice that remains equally efficacious), while often overlooking the interpretation and resolution of karmic barriers affecting adults. Moreover, folk lineages possess a more colorful and accessible character, having coined numerous names that are relatively easy to remember—such as the “Thunder God Barrier,” the “White Tiger Barrier,” the “Imprisonment Barrier,” the “Solitude Barrier,” the “Five Elements Barrier,” and so forth. These descriptive names effectively assist the common people in intuitively grasping—based on their literal meanings—the specific karmic obstacles and critical junctures that may arise within the trajectory of a human life.
As the old saying goes: “When the stars cast their light upon us, karmic barriers may arise to obstruct our path; without the aid of earnest prayer and supplication, how could one ever hope to successfully clear the myriad karmic passes?” The Tongtian Great Hundred Resolutions for Averting Obstacles and Transcending Afflictions encompasses a total of 36 types of “Obstacles” (Guan) and 72 types of “Afflictions” (Sha). These correspond to the 36 Heavenly Spirits (Tiangang) and the 72 Earthly Fiends (Disha), combining to form a total of 108 distinct obstacles and afflictions.
Currently, the Tongtian Hundred Resolutions texts available on the market typically illustrate one hundred specific talismans. Additionally, there are eight esoteric talismans—considered internal secrets by various schools of practice—that are rarely disclosed to the public. The names and natures of these obstacles and afflictions are, in reality, derived from the various perils and hardships frequently encountered in daily life. Examples include the “General’s Sword” affliction, the “Curse and Calamity” affliction, the “Child Spirit” affliction, the “Fleeing Fowl” obstacle, and the “Heaven’s Net and Earth’s Snare” calamity. Each of these obstacles is guarded by a specific divine entity.
During a ritual ceremony, a High-Ranking Priest (Gao Gong) will invoke revered deities—such as the “Celestial Worthy for Eliminating Calamities and Extending Longevity,” the “Celestial Worthy for Bestowing Blessings and Protecting the Spirit,” and the “Celestial Worthy for Averting Obstacles and Transcending Afflictions.” The priest then performs specific prayers and rites to appease the divine entities guarding each obstacle and affliction, thereby dispelling all impediments and calamities accumulated across both one’s past lives and the present life.
Basic Explanations
Given the sheer number—over one hundred—of these calamities and obstacles, providing a detailed introduction to each one individually would be an overly voluminous task. Therefore, we have selected a few representative examples to provide the following interpretations:
First, let us examine the “Tenth Resolution” and the “Eleventh Resolution.” In essence, these serve as a more in-depth elaboration of two specific afflictions—the “Epidemic and Pestilence Affliction” and the “Disease and Illness Affliction”—originally outlined in the Twenty-Four Resolutions for Dispelling Calamities attributed to the Goddess Dou Mu. In folk versions of these texts, these are often referred to as the “Annual Disaster Obstacle” and the “Dysentery Obstacle.” They specifically highlight that the scourge of epidemics and plagues stems from a disharmony in the four seasons and is a manifestation of the “Heavenly Mandate” currently in circulation. Consequently, one must revere Heaven and honor one’s ancestors, praying for the restoration of order and harmony among the four seasons. Furthermore, for those suffering from chronic illnesses that resist all cures, the underlying cause is often a dimming of the body’s vital essence (Yuan Chen) coupled with blockages caused by these spiritual obstacles and afflictions. Therefore, the Hundred Resolutions for Transcending Obstacles—as preserved in formal ritual texts and liturgical documents—is particularly relevant to our contemporary era, offering a comprehensive channel through which believers may receive divine grace and blessings.
The Twenty-Ninth Affliction: “Vengeful Creditors and Karmic Adversaries from Three Lives and Four Generations.” This resolution focuses specifically on resolving grievances and untying karmic knots. Many believers frequently find themselves embroiled in verbal disputes, inexplicably targeted by petty people (Xiao Ren), or subjected to malicious gossip and slander behind their backs; all such tribulations are attributed to the persistent enmity and opposition of these karmic creditors and adversaries.
The Thirtieth Affliction: “Offending the Household Deities, the God of Destiny, the Earth God, and the Six Domestic Spirits.” In folk versions of these texts, this affliction is given a different name: the “Spirit Collision Obstacle.” There are numerous real-world examples illustrating this phenomenon; for instance, many people experience a sudden onset of gastrointestinal issues shortly after moving into a new residence. In many cases, the root cause lies with the kitchen stove—specifically, issues regarding the auspicious timing of the initial fire-lighting ceremony or the improper spatial orientation of the stove within the kitchen. Clearly, such matters fall squarely within the domain of Feng Shui. However, Taoist methods can also resolve this; the “司命” mentioned here specifically refers to the Kitchen God. This is why many young people today don’t cook at home, resulting in weak spleens and stomachs.
Furthermore, offending the Earth God is even more pronounced. Once the Earth God is offended, the Six Gods (representing the Earth Gods) become uneasy, and evil spirits will seek them out. Therefore, many people find relief by burning paper money at the Earth God temple after being possessed or frightened. Secondly, offending the Earth God carries the risk of offending the Earth itself. Offending Tai Sui (the Grand Duke Jupiter) is a typical example; recklessly starting construction in places where earth cannot be disturbed first offends the local Earth God, followed by the Earth God and the Tai Sui deity.
Here, we won’t elaborate on the Six Gods of the Household, as this is most useful for believers. For those who are not monks or nuns, even immortals and Buddhas are not superior to the Six Gods of the Household. One must not allow the Six Gods to be without a master or be uneasy.
Forty-first Explanation: Annual clashes and harms; Forty-second Explanation: The natal chart’s original element encounters clashes and harms. In folk versions, these are called the “Five Elements Barrier,” “Three Punishments Barrier,” and “Six Harms Barrier.” These two calamities are both caused by clashes in the Five Elements during the annual and decennial luck cycles. Moreover, these clashes often damage the Six Relatives and Ten Gods, so those afflicted by these calamities should pay particular attention to whether their destiny is afflicted by unfavorable influences from their Six Relatives. Taoist practices such as worshipping the Dipper, following the stars, and exorcising evil influences can all harmonize the Five Elements, ensuring a harmonious flow. Therefore, the “Hundred Explanations of Heaven” is vast in content, covering cause and effect, feng shui, and the Five Elements of destiny, allowing for a complete and comprehensive teaching.
The Forty-Third Explanation: The Heavenly Net and Earthly Net, Three Calamities and Four Evils. This explanation appears most frequently, with folk versions directly dividing it into four barriers: the “Heavenly Net Barrier,” the “Earthly Net Barrier,” the “Three Calamities Barrier,” and the “Four Evils Barrier.” The Three Calamities and Four Evils need no further explanation; believers can refer to the previously written interpretation of the Twenty-Four Explanations of Doumu. The Heavenly Net and Earthly Net are of great significance. In Doumu’s Twenty-Four Explanations, they are interpreted as representing heavenly principles and human ethics, which are condemned by heaven and earth. In practice, the Heavenly Net and Earthly Net in destiny analysis are even more widespread, hence the saying, “Men fear the Heavenly Net, women fear the Earthly Net.”
The resolution of the Tianluo Diwang (Heavenly Net and Earthly Snare) afflictions is, above all, a matter reflected in one’s destiny chart; it touches upon issues of cosmic justice and human ethics—realms few dare to transgress. Consequently, the Taoist system is vast and intricate; only through a comprehensive and integrated understanding of its principles can one effectively resolve practical problems. The depth of one’s understanding directly determines the height of one’s mastery.
Resolution 44: The Six Harms, Seven Injuries, Eight Difficulties, and Nine Mishaps. The folk tradition categorizes these into the “Seven Injuries Barrier,” “Eight Difficulties Barrier,” “Nine Stars Barrier,” and “Ten Entanglements Barrier.”
Resolution 45: Mutual Conflict and Mutual Parity between Spouses. In the folk tradition, this is known as the “Spousal Barrier.” “Mutual Conflict” is straightforward: it signifies instances where the Bazi (Eight Characters) charts of the couple contain elements that clash or mutually harm one another. “Mutual Parity,” conversely, implies equality between husband and wife—a concept that was not considered auspicious in ancient times. In the context of practical destiny analysis, this often manifests as a woman’s chart containing the “Azure Dragon” star. From a modern perspective, however, this “barrier” is actually a positive sign, signifying female empowerment and professional success; yet, in antiquity, it was interpreted as an indication that the woman would “harm” (or outlive) her husband.
Thus far, you may have realized that a thorough examination of an individual’s various barriers, afflictions, and critical junctures—from beginning to end—requires a multifaceted approach. This involves analyzing karmic debts from past lives, scrutinizing the destiny chart and cycles of fortune, assessing the Yin and Yang aspects of Feng Shui (both for the living and the deceased), and seeking divine guidance through divination. Such a process demands a high level of expertise; it is a challenging undertaking where, if not executed with precision, errors can easily occur.
Resolution 52: Protection against the Curses and Restraints of Evil Practitioners. Resolution 53: Protection against Sorcery and Malicious Incantations. These resolutions are invaluable—indeed, a rare blessing—for believers who have inadvertently dabbled in heterodox practices and subsequently suffered grave harm. They offer effective remedies for a wide range of afflictions, including being subjected to curses, hexes (Gu magic), or malevolent sorcery, as well as protection against threats and intimidation by evil practitioners.
Resolution 63: Disharmony among Kinfolk and Lack of Support from Relatives. In the folk tradition, this resolution corresponds to the “Parents Barrier” and the “Robbery Sha Barrier.” Fundamentally, the root cause lies in the destiny holder’s own chart: specifically, an aversion to the “Companion Stars” (Bi Jie)—which represent peers and relatives—such that these stars function as “Taboo Elements” (Ji Shen); alternatively, it may stem from a clash or mutual harm between the “Day Master” (the self) and the stars representing one’s parents. Individuals who lack support from their relatives often face the risk of encountering the “Solitude and Widowhood Sha” (affliction of loneliness) in their later years; therefore, it is imperative to resolve this issue as early as possible to ensure peace and well-being in one’s twilight years.
At this juncture, observant believers will notice that many misfortunes and calamities are, in reality, merely a chain reaction of interconnected events. Ultimately, the root cause traces back to an imbalance in the Yin and Yang energies present at the very moment of one’s birth. Thus, we return to the fundamental premise: the resolution of karmic debts accumulated in past lives—and the appeasement of “Vengeful Creditors” (Yuanqin Zhaizhu)—is a matter of paramount importance. Only in this way can one ensure that, at the moment of birth, there are fewer tribulations and a greater sense of harmony.
The Ninetieth Resolution may be understood as the “Calamity of Curses and Oaths”—one of the twenty-four specific calamities requiring resolution. This encompasses instances where individuals employ methods of sorcery to cast curses upon others; where shamans or spirit mediums seize a person’s soul or spirit, causing them to become disoriented, delusional, or withdrawn and silent; or where individuals find themselves ensnared by the binding power of their own vows. The Calamity of Curses and Oaths manifests in yet another form: the failure to fulfill a solemn vow or promise previously made—a transgression that likewise leaves one trapped within the grip of this affliction. Such instances, indeed, are all too common…
