《清微元降大法》Vol. 24

This scripture primarily documents the Five Yang Talismanic Methods of the Qingwei lineage (an important Daoist school) along with its associated pantheon of Thunder Department deities. It includes various talisman (fulu) names with their corresponding esoteric characters (secret incantations shown in parentheses), as well as the sacred titles of deities governing thunder, wind, and rain.

The most significant among the Five Yang Talismans are the Great Unity Jade Radiance Five Thunder Fire Talisman and others, each accompanied by unique cipher texts like "Zhi Fu Huo" (袟符火) and "Yi" (役). These encrypted phrases serve as secret mantras used in conjunction with the talismans during ritual practices. The scripture meticulously enumerates the Thunder Department's divine hierarchy:

• Supreme Commanders: Deng Xie (Cavernous Yang Celestial Lord) and Xin Zhongyi (Cavernous Numinous True Lord), principal Thunder Department marshals
• Executive Generals: Zhang Yuanbo (Cavernous Peace Divine Lord) and other talismanic envoys
• Natural Deities: Thunder God Jiang Hechong, Lightning Mother Xiu Wenying, Wind Earl Fang Daozhang, and Rain Master Chen Huafu
• Five Directional Thunder Generals: Ma Yuxiu (East), Guo Yuanhuang (South), and three others guarding the cardinal directions

The concluding section records versatile talismans for diverse purposes—regulating weather phenomena (storms, lightning, hail, dew), harmonizing Yin-Yang forces (clear skies, overcast conditions, water-fire balance), and eliminating calamities (locust expulsion, flood dragon slaying). It also includes urgent thunder-summoning commands like "First Summons," "Second Summons," and "Third Summons." These talismanic practices are employed in Daoist zhaijiao purification rituals and keyi liturgies for rain invocations, drought relief, exorcisms, and disaster-averting ceremonies.

This scripture primarily documents the thunder magic system (a ritual practice employing thunder deities to exorcise evil and avert disasters) of the Qingwei lineage (an important Daoist school during the Song-Yuan period), including the names of thunder deities and their summoning incantations. It involves multiple thunder generals and their respective functions:

First, the hierarchical command structure is outlined: Grand Marshal Huayang Tianjun (Celestial Lord) Gao serves as supreme commander, with Vice Marshals Shenhuo Beidi Tianjun (North Emperor Celestial Lord of Divine Fire) Luo and Xuahuoyan Di Tianjun (Flame Emperor Celestial Lord of Swift Fire) Deng as deputies. Eight vanguard generals including Cai Yuan and Jin Ming assist them. These deities command both yin and yang thunder troops (thunder generals are categorized into yin and yang types), mobilized through summoning talismans (fu incantations for dispatching deities).

Marshal Liu of the Western Tai Xuan Seven Qi (seven primordial energies) governs yang thunder and yin lightning (both thunder types). Celestial Lord Liu wields the Flowing Gold Fire Bells (a ritual implement), while Celestial Lord Xun oversees the Three Mountains Wooden Youth (eastern thunder deity system). Central Yellow Qi Emissary Fang is responsible for relaying commands, with Martial Supreme General serving as thunder transport deity.

Four directional envoys hold specialized duties: Northern Envoy Sun commands river power, Western Envoy Liu can split mountains and shatter rocks, Southern Envoy Yan drives flaming chariots, and Eastern Envoy Wang manipulates forests. Virtuous Lord Liu De governs great thunderbolts (the most powerful lightning strikes).

The text concludes with practical fu applications: the Jade Thunder Talisman regulates wind, rain, and drought; the Earth-Stabilizing Talisman calms terrestrial energies; the Thunder-Fire Talisman requires accompanying the secret mantra "Om" (a common Daoist dharani). Final notes specify that thunder rituals must precisely coordinate response times, communicating with thunder deities through fu combustion (burning talismans).

[Annotations in parentheses mostly contain ritual essentials or deity epithets: "Qi summons" refer to esoteric commands for activating primordial energy, "wind-fire" indicates a deity's specialization in wind-fire magic. These require synchronized hand seals (mudras) and visualization practices (imagining divine forms) during ceremonies.]

If the expected response has not manifested by the appointed time, one must perform the prescribed ritual of burning incense and kneeling in reverence, using an "expedient talisman" (fulu for emergencies) to urgently petition the deities. At this point, the "Thunder Messenger Zhao Shucheng," responsible for delivering messages, should be summoned to swiftly convey the request with the talisman. Whether praying for clear skies or rain, the method remains the same.

When Heaven has yet to respond, a supplication ritual must be conducted to summon the two messengers. The use of talismans must be accompanied by specific incantations and dress codes, as detailed in the scripture Swift Transmission.

Here are several important talismans listed:

1. "Jade Talisman of Celestial Movement from the Clear and Subtle Heaven" (Bright Talisman)

2. "Jade Talisman of Transformation and Illumination from the Clear and Subtle Heaven" (Illumination Talisman)

3. "Scripture of the Cavernous Radiance from the Supreme Clarity" (Majestic Talisman)

4. "True Talisman of Swift Petition from the Jade Clarity" (Swift Talisman)

5. "Simple Talisman" (for urgent use)

6. "Scripture of Celestial Movement from the Jade Clarity" (Rapid Talisman)

7. "Command Talisman"

Among these, the "Supreme Clarity Thunder-Fire Talisman" (used for exorcism or fumigation) must be inscribed on yellow paper, three inches wide and five inches tall, using black ink. The method involves placing the talisman on an iron heated with intense charcoal fire, adding jiangzhen incense and soapberry pods to fumigate the patient's body until the smoke dissipates. Then, vinegar is poured over it, and the fumigation continues before finally placing the talisman in the hearth.

The "Contract Talisman" (used to hasten divine response) must be cut open and stamped with the seal of "Subject So-and-So."

The Inner Thunder Method of the Primordial Chaos of the Great Beginning and the Scripture of the Limitless Heaven (also called Limitless Great Dao, Celestial Scripture, Cavernous Scripture, or Thunder Scripture of the Ten Words) are the most supreme scriptures, containing the essential principles of the primordial chaos of Heaven and Earth—the fundamental source of the Great Beginning. These scriptures possess six great powers: the highest can alter natural laws, the next can command celestial deities, the third can summon thunder, the fourth can protect the nation, the fifth can exorcise evil and heal illness, and the sixth can deliver souls. These are the most efficacious scriptures, capable of moving all things.

The two characters "Primordial Beginning" (the five words of the upper scripture must not be used lightly) resonate with the generation of Yin and Yang Qi. The "Chapter of the Jade Terrace" has three applications. The "Capital Talisman" (used for rain or clear sky prayers) must be written on blue paper with cinnabar. The "Thunder Command Talisman" (signed "Subject So-and-So") is similarly inscribed on blue paper with cinnabar. The "Clear and Subtle Thunder Response Flying Talisman" (used during the wei and shen hours) and the "Primordial Qi Thunder Ancestral Talisman" are also crucial talismans.

This scripture records the specific liturgical procedures for using talismans (fulu) from the Qingwei Yuanjiang Dafa (Great Qingwei Method of Primordial Descent), a key text of the Qingwei School (an important talismanic tradition during the Song-Yuan period). The main content is divided into several sections:

First, it explains the methods for invoking deities through talismans. These talismans can mobilize spirits from the Three Realms (celestial, terrestrial, and aquatic realms), with different materials required for different circumstances: yellow paper with cinnabar ink for ordinary occasions, blue paper with cinnabar for important events, and blue paper with black ink for the most solemn rituals. The number of characters inscribed also follows specific rules, ranging from one to five characters.

Next, it details the formal petition format for communicating with the celestial realm. The ritual master (fashi) must clearly state their religious rank (fahui, the hierarchical position of Daoist priests) and name, submitting the petition in a prescribed format to the heavens. The document specifies the date, time, and location of the ritual, respectfully inviting a particular divine lord (shenjun) or celestial general (tianjiang) to descend. The text mentions "Jade Void Luminous Sovereign Daoist Lord Li Fu," an important deity venerated in the Qingwei tradition.

The scripture then describes the concrete procedures for deity invocation: the talisman must be bound with five-colored threads before burning, while the celestial document titled Wuji Dazhang (Great Chapter of the Limitless) is used to summon the talisman messenger (fushi) Wang Qizhong—a divine official responsible for delivering celestial decrees—who will then invite the designated celestial general. The ritual master must await the deity's response at the site.

Finally, several commonly used talismans are listed: general prayer talismans, exorcism and healing talismans, and command talismans for mobilizing myriad spirits. Each must be used with specific visualization methods (cunxiang, the Daoist practice of mentally envisioning divine forms), such as inwardly visualizing the corresponding celestial general's appearance.

The entire ritual reflects the characteristic Daoist talismanic approach—achieving human-divine communication through rigorous procedures involving standardized document formats, material selections, and burning methods.

This scripture records the secret methods of summoning Thunder Department deities from the Qingwei lineage (an important Daoist school). The main content is divided into several sections:

First, it introduces the important deity "Supreme Numinous Black Calendar Marshal Wen," whose full name is Wen Qiong, styled Ziyu. It then details the complete procedure for summoning this marshal: first silently recite the incantation "Yu Ji Qin" three times, then use a specific summoning talisman (Fulu), and finally reinforce the effect with "command talismans" (Chi Fu) and "activation talismans" (Cui Fu). The mentioned "command talisman" can be used for various rituals, while the "activation talisman" represents the secret technique for accelerating the spell's efficacy.

Subsequently, it enumerates the complete roster of Thunder Department deities from the "Purple Emperor's Flaming Light Flying Spirit Great Unity Five Thunder Method," with detailed descriptions of each:

• The commander-in-chief is Marshal Xu Yanchang, wearing a celestial crown and golden armor over blue garments, holding a ceremonial staff
• Seven pursuit envoys respectively govern natural forces like wind, clouds, thunder, lightning, rain, and dragons, all depicted with green faces, red hair, golden armor, and crimson robes
• Additional talisman envoys like Zhu Xing and Qiu Liang each possess distinctive features—some with three eyes, others wielding halberds or battle-axes

These Thunder Department deities number one hundred thousand in total, specially assisting cultivators in practicing the Dao and aiding the world. When summoning them, one must burn specific talismans on incense or silently recite incantations.

The scripture concludes with instructions for several commonly used talismans:

• The "Primordial Movement Purple Light Great Unity Command Talisman" is normally written with cinnabar on yellow paper, but red paper may be used in emergencies
• Each character of the "Great Unity Thunderclap Jade Talisman" has special purposes and is typically inscribed with cinnabar on blue paper

These talismans each have specialized functions—some expel evil spirits, some cure illnesses or protect pregnancies, others summon thunder gods. When using them, one must carefully recite the complete incantation twice while coordinating with specific prayer documents called "supplication cave chapters."

This passage represents core content of Thunder Method (Leifa) cultivation, demonstrating Daoism's unique practice of employing talismans and incantations to summon natural forces for saving the world and delivering beings.

This scripture records the ritual protocols for rainmaking, snow summoning, and weather control practices of the Qingwei lineage (an important Daoist school during the Song-Yuan period). The content primarily includes the following components:

Standardized usage of talismanic charms (Fulu) for weather control: The purple charm "Purple Sovereign's Flaming Light Primordial Cavern Scripture" is used for regular prayers, while the "Primordial Flaming Light Disaster-Protection Cavern Scripture" is employed during severe droughts, floods, or wartime turmoil. Rainmaking requires white paper with black ink, snow summoning uses yellow paper with white characters, thunderstorm invocation employs red paper with cinnabar writing, and sunshine prayers demand black paper with black ink.

Descriptions of key talismans: The "Flaming Light Great Unity Thunderclap Fire Lightning Talisman" can be used for incense fumigation, aerial dispatch, or personal wear; the "Fire Elixir Labor-Inducing Talisman" must be written on yellow paper with cinnabar and consumed as small pills; protective talismans require accompanying recitation of the "Peaceful Thunder-Quelling" incantation.

Specifications for ritual command tablets: These tablets measure nine inches tall, one inch thick, and 2.4 inches wide, engraved with the characters "Thunderbolt Command Decree" on the reverse side—a ritual implement for summoning thunder deities.

Thunder Ministry deity system: Documents two principal thunder generals—Left Evil-Slaying Envoy Gou Liuji (golden-crowned with red hair, blue-faced in golden armor) commanding 20,000 celestial troops, and Right Evil-Slaying Envoy Bi Zongyuan (jade-crowned with black face, golden armor under dark robes) wielding an axe to subdue demons.

Operational incantations: The esoteric mantra "Yu Lou Lu Zha Lu Hong Lu Zha" summons thunder generals, with talismans requiring the presiding master's name. Rain-inducing rituals involve repeated writing of specific characters, while sunshine prayers demand simultaneous inscription of dual talismans.

These contents reflect the meticulous ritual systems within Daoist Thunder Methods (a practice system featuring thunder deity summoning), demonstrating standardized regulations from paper colors and writing formats to tablet dimensions. They embody Daoist ritual arts' systematic implementation of "cosmic resonance" (tianren ganying) principles.

This scripture records the ritual incantations and talismans (fulu) used by the Qingwei lineage (an important Daoist school during the Song-Yuan period) for controlling natural phenomena such as rainmaking and clearing skies. The phrase "Your servant [name]" represents the Daoist priest's humble self-reference during ceremonies, indicating they act by celestial mandate.

The main content comprises several categories of talismans:

1. Sky-Clearing Talismans: Used to disperse clouds and summon sunlight. When performing the ritual, the priest declares "Your servant [name] implements this," signifying obedience to celestial will.

2. Universal Prayer Talismans: Contain four functions:

• Summoning the majestic powers of wind, cloud, thunder, and rain deities
• Praying for rain to relieve drought
• Requesting clouds to part and sun to appear
• Hastening clear weather

Each function concludes with "Your servant [name] receives the edict to implement," showing acceptance of heavenly command.

3. General-Summoning Talismans: Invoke different Thunder Department generals according to seasons:

• Spring/summer: Invite Marshals Gou and Bi (high-ranking thunder deities) to supervise the Six Destiny Spirits (lifespan-controlling deities) and expel pathogens according to celestial law
• Autumn/winter: Request these marshals to enforce celestial laws for swift recovery of the ill

Special notation emphasizes urgent implementation for rainmaking.

4. Operational specifications:

• Rainmaking uses red paper with black ink; sky-clearing uses black paper with red ink
• When summoning Yin-Yang thunder gods (Daoism recognizes dual thunder aspects), Yang Thunder God is named Gou, Yin Thunder God Bi
• When invoking wind, cloud, thunder and rain deities to aid crops, the current year's Taisui (annual ruling deity) and exact date must be specified

These talismans reflect the Daoist concept of "cosmic resonance" (tianren ganying), believing specific rituals can communicate with nature spirits to regulate weather. Practitioners must strictly follow ceremonial protocols, with the "implementation" formula demonstrating they act not by personal will but as heaven's agents.