《道法會元》Vol. 100

This scripture records the thunder-summoning and rain-bringing talismanic rituals in Daoism, comprising four primary incantations with corresponding ceremonial procedures:

The first is the "Thunder Movement Incantation," where the ritual master invokes the powers of wind, thunder, rain, and lightning. Terms like "Xun position" (southeast direction) and "Nine Heavens" (highest celestial realm) reflect Daoist spatial cosmology, harnessing natural forces through specific orientations. After recitation, the practitioner must draw the corresponding talisman according to prescribed forms.

Next comes the "Thunder Release Incantation," a five-stage process summoning thunder chariots, lightning flashes, thunderclaps, flying sand and rolling stones, and violent storms. Each stage concludes with the phrase "Swiftly, swiftly, in accordance with statutes and ordinances" (急急如律令) — a standard Daoist command formula demanding immediate execution.

The "Thunder Recall Talisman" contains two segments. The first instructs thunder deities to return to their stations after completing their tasks, while the second employs the concept of "Five Directions and Five Destinies" (五方五命, representing directional spirits) to command the Five Thunders (of different elemental attributes) to contain their energies. The text emphasizes strict adherence to these recall methods — otherwise, the thunder deities won't assemble, and the commands will prove ineffective.

Finally, the "Thunder Activation Talisman" and "Supreme Thunder-Summoning Incantation" deploy more potent spells to invoke lightning. These reference high deities like the Supreme Unity (太一) and the Five Thearchs (五帝, directional emperors), along with specialized weather deities — the Rain Master, Wind Earl, and others — who collectively assist the ritual.

The concluding "Rain-Conjuring Thunder Talisman" details the precipitation process: the Lunar Yin (太阴) condenses the Five Qi (五行之气, energies of the Five Phases), clouds and rain obey commands, the Water Star (辰星) and the Six Jia (六甲, temporal deities) perform their respective functions, causing celestial and terrestrial energies to merge and release nourishing rain.

These incantations embody the Daoist principle of "resonance between heaven and humanity" (天人感应), asserting that specific rituals and spells can mobilize natural forces. The strict procedural requirements — from summoning to recalling thunder — demonstrate the systematic and standardized nature of Daoist ritual magic, where masters must meticulously follow liturgical protocols.

This scripture records the "True Texts for Summoning Dragons from Five Directions" used in Daoist rain-praying rituals. The excerpt includes summoning incantations for the eastern, southern, and western directions (the original should contain all five directions).

Eastern Azure Emperor's Dragon Summoning Text:

The talisman must be crafted from an iron plate measuring nine inches long and three inches wide, with the incantation inscribed in cinnabar. Thunder deities deliver this command to the Eastern Sea Dragon Palace, instructing the Dragon King to release rain. Local City Gods (chenghuang) and Earth Deities (tudi) are also summoned to assist in gathering clouds and distributing rainfall. The incantation primarily calls upon the Vast Virtue Dragon King of the Eastern Sea and his subordinates, inviting them to the ritual arena to protect the region, relieve drought through rainfall, and eliminate calamities. The text concludes with the execution date and the presiding ritual master's name.

Southern Red Emperor's Dragon Summoning Text:

This incantation summons the Southern River Dragon King, demanding the clearance of disasters and the opening of waterways. It specifically warns that disobedient spirits will be handed over to the Fire Officials for punishment. Similarly, it invokes the Vast Benefit Dragon King of the Southern Sea and his retinue to bring disaster-relieving rains, with the officiant's name recorded.

Western White Emperor's Dragon Summoning Text:

Through Western Mountain Divine Incantations, this text calls forth clouds and rain, requiring mountain deities' assistance to eliminate malign influences. It summons the Vast Moisture Dragon King of the Western Sea to release life-giving rains.

All these incantations are written in special "cloud seal" script (a sacred Daoist calligraphic style). Each talisman concludes by emphasizing enforcement according to the celestial decrees of the respective directional emperors. During the ritual, the officiating priest must declare their religious rank and name to demonstrate their mandate from Heaven. The primary function is to coordinate the Five Directional Dragon Kings with local deities to collectively resolve drought conditions.

This document records Daoist ritual texts for summoning dragon kings to bring rain and dispel famine, along with cultivation methods for ingesting thunder qi (vital energy).

The first section contains the True Texts of the Five Directional Celestial Emperors summoning dragons, corresponding to the White Emperor (West), Black Emperor (North), and Yellow Emperor (Center). Each true text includes several key elements: First, it describes the majestic appearance of the dragon deities, such as "the nine rivers pouring forth" and "flood dragons clearing the way." Next, it formally summons the dragon kings and water palace deities to the ritual space, beseeching them to gather clouds, release rain, and eliminate drought (the drought demon Hanba is a legendary creature that causes drought). Finally, it concludes with the Celestial Emperor’s decree announcing the execution date, signed by the Daoist priest performing the ritual.

The second section outlines the essential techniques of the "Method for Ingesting Thunder Qi." Daoists practicing the Five Thunder Methods (an important thunder ritual in Daoism) must first enhance their spiritual power by absorbing thunder qi. The specific method is as follows: Around the time of the Jingzhe solar term (Awakening of Insects), upon hearing the first spring thunder, the practitioner must immediately stand still, form the Five Thunder Mudra with their hands, close their eyes, face the direction of the thunder, silently recite the incantation, and draw the thunder qi into their dantian (energy center). This action is repeated ten times and is said to produce immediate efficacy. The incantation invokes the fierce power of the Five Thunder Generals to fill the body, achieving effects such as self-protection, life preservation, and exorcism.

Before cultivation, the practitioner must first purge the "Three Corpses and Nine Worms" (parasitic entities and malign energies believed to reside in the human body according to Daoism) and subdue inner demons before formally engaging in the practice. The entire process must adhere to the regulations of the "Decree of the Great Emperor of Long Life."

The Daofa Huiyuan (Comprehensive Collection of Daoist Rituals) is a crucial compendium of Daoist ritual texts, compiling essential methods from various schools during the Song and Yuan dynasties. This volume begins by explaining that practitioners should understand how all things in heaven and earth operate according to the laws of the Dao (the Way). True Daoist practice does not seek miraculous powers but rather alignment with the principles of nature.

The text emphasizes that cultivators must first "illuminate the mind and perceive true nature" (recognizing one's original heart and innate nature) through seated meditation and breath regulation to calm the shen (spirit). When the mind becomes pure and tranquil, one can perceive the movement of the "innate primordial qi" (the vital energy present from birth) within the body. By guiding this qi through specific methods—circulating it along the Ren and Du meridians (the body's primary energy channels)—one can achieve healing and longevity.

Regarding the use of talismans (fulu) and incantations, the text particularly warns against misuse. Drawing talismans and reciting spells must be done with virtuous intent; employing such methods for selfish gain will instead deplete one's own de (virtue/power). True masters of Daoist practice often appear ordinary in outward appearance yet have inwardly harmonized with the great Dao.