《清微元降大法》Vol. 14

This passage describes the iconographic characteristics and invocation methods of several key deities in the Qingwei lineage's Thunder Rites (Leifa), an important Daoist ritual tradition.

The text first introduces the principal deities of the "Five Thunders of Western Brahma's Azure Heaven" pantheon: the Great Brahma Golden Heaven Azure Canopy Compassionate and Awesome Mystically Wise Celestial Lord (Da Fan Jintian Biluo Ciwei Miaohui Tianjun), the sovereign deity governing Thunder Rites. He wears a jeweled crown with pendants, robes of emerald-green golden gauze, jade ornaments, and vermilion boots, radiating luminous splendor. His benevolent countenance appears as he rises from the ocean holding a jade axe. Four Vajra Guardians (Jingang Lishi) accompany him: Yang Yan, Xiong Zhen, Liu Qing, and Bian Huai—all depicted with azure faces and crimson robes in typical vajra warrior forms, wielding demon-subduing pestles behind the Celestial Lord.

The text records secret incantations (mizhou) and talismanic registers (fulu) for summoning these deities, including specific charms for healing illnesses, facilitating childbirth, protecting households, guarding individuals, and exorcising evil influences. These were inscribed in gold script on jade tablets using special characters to command thunder's operations.

The second section on "Primordial Five Thunders" describes other thunder department generals: Dou Pichu Zhenjun (administrator of thunder punishments), Celestial Lord Deng Bowen (sovereign of the fire department), Marshal Xin Hanchen (thunder commander), and Divine Lord Zhang Yuanbo (messenger). These awe-inspiring deities variously wear heaven-penetrating crowns or full golden armor, wielding ritual implements like drills and hammers. Some ride thunder chariots or yellow dragons, surrounded by flames and lightning.

These divine iconographies and talismans primarily serve the practice and performance of Daoist Thunder Rites—a ritual technology for exorcism, healing, rainmaking, and drought relief through summoning thunder deities. By detailing the deities' appearances and ritual implements, the scripture assists practitioners in accurate visualization (cunxiang) during meditation, facilitating divine communication and ritual efficacy.

This passage describes the various Thunder Envoys (Leifa) in Daoist thunder magic—a practice system that invokes thunder deities to perform rituals. These envoys are categorized by direction and specialized functions, each with distinct attire, ritual implements, and mounts.

The Eastern Thunder Envoy Jiang Chun wears a cloud-patterned crown with a blue-red face and golden armor, clad in green robes with red shoes. He wields an axe and rides a blue dragon. The Southern Thunder Envoy Xun Ling dons a flaming crown with a red face and yellow hair, dressed in crimson robes. He hurls fire wheels and rides a colossal hornless dragon. The Western Thunder Envoy Yang Zhong wears a plain white crown with a pale face and black hair, robed in white with red shoes. He throws wind wheels and is accompanied by a white tiger. The Northern Thunder Envoy Tang Bin sports a black crown with a purple-black face and blue hair, dressed in black robes with red shoes. He casts water wheels and is followed by a dark tortoise. The Central Thunder Envoy Zhu Hui wears a Huayang crown with white hair and a dignified bearing, clad in yellow robes with red shoes while holding a sword, accompanied by a xiezhi (mythical beast).

Next are envoys responsible for different weather phenomena: Wind-Chasing Envoy Li Degang carries wind wheels on his back; Rain-Chasing Envoy Xi Xian bears water wheels; Thunder-Chasing Envoy Zhao Fu holds a drill hammer with a thunder chariot on his back; Lightning-Chasing Envoy Wang Sui carries fire wheels; Cloud-Chasing Envoy Wang Fu shoulders cloud chariots; and Hail-Chasing Envoy Ma Fu wields a giant axe. These envoys all wear crescent-shaped crowns with bluish faces, three eyes, full-body golden armor, black robes, and red shoes. They brandish dragon-headed swords and can traverse the Three Realms riding fiery light.

Additional specialized envoys include: Changyang Envoy Wang Bin and Flicker Envoy Wu Zhou, both wearing crossed-feet headscarves (ancient headgear) with red faces, golden armor, crimson robes, boots, and halberds; Chariot-Returning Envoy Yue Rong wears a black crown with a reddish face and three wisps of beard, clad in purple robes while holding a sword; Urging Envoy Xu wears a soaring crown with a slightly red face, black robes, and a ceremonial staff. There are also Patrol Envoy Mu E, Listening Envoy Chang Quan, and Thunder-Fire Command Envoy Chen Rongchen who wears a soaring headscarf with a blue face, red robes, and a banner staff.

Finally, there are the Five Directional Thunder-Chasing Envoys of the Inner Court: Eastern Yin Yu, Southern Guan Fu, Western Wang Qian. Together, these envoys form the complete pantheon of thunder deities in Daoist thunder magic, invoked by ritual masters during ceremonies to command clouds and rain, exorcise evil, and subdue demons.

This document records the divine titles and incantations from the Thunder Method (a Daoist ritual system for summoning and commanding lightning) of the Qingwei lineage (a major Daoist school).

The Northern Thunder Pursuit Envoy is named Ning Yong, while the Central Thunder Pursuit Envoy is named Yi Bi—both are divine generals responsible for capturing and directing lightning. The listed texts such as the Yuanshi Yiqi Xuanjing Tongyun Dongzhang (Primordial One Qi Mysterious Scripture of Comprehensive Movement and Cavern Chapters) are key scriptures and talismans used in Thunder Method rituals, with the parenthetical phrases being secret oral transmissions (mantras believed to possess special spiritual power in Daoism).

The text then enumerates various thunder deities from the Thunder Ministry (the celestial bureaucracy governing lightning): Xu Ying, the Left Cinnabar Prohibition Thunderbolt Talisman Envoy; Ning Zhong, the Right Azure Guard Lightning Talisman Envoy; and the Dragon Circle-Tiger Guard Assembly of Thunder Deities. The Yang Jade Talisman and Yin Jade Talisman are two crucial Thunder Method talismans (ritual inscriptions used in Daoist magic), while phrases like "Shen Ling" (Extend the Command) are spoken incantations used during rituals.

Further details include the various titles of thunderous phenomena, such as the divine epithets corresponding to wind-spirit lightning, hail and rain, and dragon-eyed thunderbolts, as well as the Yang Heart Seal and Yin Heart Seal—two mudras (ritual hand gestures) employed when summoning the forces of yin-yang lightning.

Finally, the text lists the primary thunder deities in the Qingwei Thunder Method system, each with specific honorifics and functions, such as:

• Thunder Lord, Great Divine Commander of Cosmic Order, Flaming Emperor Celestial Lord Deng Xie
• Thunder Origin, Great Divine Commander of Cosmic Law, Mysterious Heaven’s True Responding Celestial Lord Shang Dan
• Thunder Surge, Great Divine Commander of True Decrees, Numinous Return and Illuminated Restoration Celestial Lord Zhuo Yuanjian

These thunder deities respectively govern different aspects of lightning’s power—cosmic order, celestial law, and true decrees—collectively forming the complete pantheon of the Thunder Ministry.

This scripture documents the thunder ritual system of the Qingwei lineage (one of Daoism's major schools), primarily describing the forms and functions of thunder deities. In Daoism, thunder rituals (Leifa) represent esoteric practices that summon thunder gods to exorcise evil, cure epidemics, and subdue demons.

First listed are several principal thunder generals:

• Shu Lei Ji Ting Tianjun Dou Pichu, the celestial lord who governs thunder punishments, appears with imperial majesty wearing deep red dragon robes, often adorned with a sword and flame crown.
• Fan Hai Fu Yue Tianjun Yang Jineng commands the power to overturn rivers and mountains.
• Yin Yuan Yang Ling Tianjun Zheng Yuwen oversees the yin-yang fire commands.

These thunder gods all have azure faces and golden armor, wear official boots, wield hammers and drills, and are followed by thunder chariots, each commanding a million thunder soldiers.

Next, several crucial talismans (Fulu) are recorded:

• The Qingwei Shuling Jade Talisman, used to devoutly summon deities.
• The Qingwei Shuling Dongzhang, for swiftly transmitting commands.
• The Qingwei Shuling Xuanjing, along with the Twelve Fire Command Jade Talismans, divided according to the twelve earthly branches (shichen).

The latter section details the command structure of the Five Primordial Thunder Defense Ritual (Wuyuan Chongwei Leifa):

• The supreme commander, General Qu Kuang, rides a crimson dragon.
• The four directions are guarded by divine generals:
• East: General Jiang Chuwang, clad in blue robes wielding an axe.
• South: General Yin Gongshen, in red robes holding a fire wheel.
• West: General E Jun, in white robes hurling wind wheels.
• North: General Ning Gongyang, in black robes casting water wheels.
• Center: General Tang Juqing, in yellow robes brandishing a sword.

All wear celestial crowns, azure faces with golden armor, and red boots.

Finally, the scripture mentions Xie Heng, the Five Thunder Illustrious Envoy (Wulei Mingwei Fushi) responsible for subduing epidemics. He wears a towering ancient headscarf (futou), with a purple face and three eyes, clad in golden armor and emerald robes, wielding a goose-feather saber, leading ten thousand plague-quelling thunder gods. The text concludes with various epidemic-curing talismans, such as the Shangqing Xingzhen Shouwen Wulei Dazhuan and Wulei Shewen Wushen Zhenfu, each serving specific purposes—for instance, the Qi Lei Jinzheng talisman mobilizes thunder’s righteous energy, while the Shenying Zhenyuan talisman suppresses the root of pestilence.