《道法會元》Vol. 101

This scripture records the "Yang Mulang Incantation" and accompanying talismanic registers (Fulu) from the Daoist Five Thunder Rain-Praying Method, primarily used in rituals for summoning rain and dispelling drought.

The incantation depicts the imagery of thunder deities and rainfall scenes: The celestial essence of Heaven shines over the jade pool in the east, as the mighty Green Lad Deity (Qingtong Shenjun) carries out his divine mandate. The Great One Mulang (a key thunder general) stands majestically over three mountains, his thunderbolts splitting rocks to release springs. From the Kun (Earth) to the Xun (Wind) positions, the Radiant Spirit Lord (Haoling Shengong) rides fierce steeds, while deities like Zhurong (Fire God) and Juling unfurl their banners among the clouds. The Fiery Emperor (Yandi) steams the clouds into rain, while the spirits of the underworld churn the seas, and Fengyi (Water God) summons wind and rain. The weak waters of Penglai’s immortal realm begin to flow, and the thunder general Tianyi (Swift God) leads the charge—his crimson hair and massive wings, fiery eyes commanding five dragons to spew thunder and lightning. Dark clouds blanket the four seas, thunder shaking heaven and earth as the drought demon Hanba is vanquished. Wherever divine flames reach, evil spirits are obliterated; where the talismanic decree arrives, rain falls instantly. The shaking of fire-bells and thunder-drums summons a dense web of lightning. A single thunderclap darkens the four seas, downpours swelling rivers and streams. Immortals like Siquanzi assist in relieving drought, concluding with an invocation for the Southern Pole Purple Void Primordial Lord (Nanji Zixu Yuanjun) to descend swiftly.

The talismanic section contains multiple divine decrees: At the top are the commands of the Three Supreme Deities—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Dao Lord of Jade Dawn (Yuchen Daojun), and the Most High Lord Lao (Taishang Laojun). The middle section lists the names of the Five Directional Thunder Gods: the Five Qi Elders (Wuqi Zhangren), the Dipper Lords (Kui, Ba, Piao, Liang), and the Three Platforms Star Lords (Shangtai for dispelling calamity, Zhongtai for protection, Xiatai for slaying evil). Below are the Five Directional Celestial Emperors: the Jade Emperor of the Vast Heaven (Haotian Yuhuang), the Southern Pole Celestial Emperor (Nanji Tianhuang), the Central Pole Great Emperor (Zhongji Dadi), the Northern Pole Purple Tenuity (Beiji Ziwei), and the Eastern and Western Pole Great Emperors. Finally, the Five Directional Thunder Ancestor Great Emperors and Eight Directional Celestial Lords are named, including the Great Thunder Deities of the East (Nine Qi), South (Three Qi), West (Seven Qi), North (Five Qi), and Center (One Qi).

This scripture and its talismans exemplify the Daoist Thunder Method’s religious practice, rooted in Five Phases (Wuxing) theory, to mobilize divine forces across the cosmos and regulate natural phenomena.

This scripture describes the divine hierarchy and ritual procedures of Daoist Thunder Magic (Leifa), a practice for summoning and commanding thunder and lightning. The text comprises several key components:

First is the system of Five Directions Thunder Deities: The Eight Heavenly Sovereigns of the West command white Qi thunder deities, while the eastern azure Qi thunder deities correspond to Wood, the southern crimson Qi to Fire, the northern black Qi to Water, and the central yellow Qi to Earth. It also mentions the Three Officials (Heavenly Official of Upper Prime, Earthly Official of Middle Prime, and Water Official of Lower Prime) along with the three guardian generals Tang, Ge, and Zhou.

The text then details Thunder Magic techniques: The practitioner must visualize transforming into the Purple Void Primordial Sovereign (a Daoist goddess), recite the Wood Lord Incantation twenty-four times, and imbue talismanic paper with exhaled vital Qi. There are two variants - the Yang Wood Lord Incantation requiring twenty-one steps of Gang walking (Yubu, a Daoist ritual footwork), while the Yin version employs additional talismans (Fulu).

The Wood Lord Incantation enumerates the Thunder Ministry deities: The Divine Empyrean Mansion governs Yin-Yang transformations, the Great Mysterious Luminous Master controls rainfall, the Supreme Clarity Immortal Master can shake the earth, alongside deities commanding lightning, mist, and water. The incantation summons five-directional thunder Qi (azure, crimson, white, black, and yellow energies) to manifest various celestial phenomena, mobilizing the Four Directional Guardians (Vermilion Bird, Black Tortoise, Azure Dragon, White Tiger) through ritual implements like thunder seals and drums for swift empowerment.

The concluding section contains the Yin Wood Lord Talismanic Edict, invoking the supreme deities - Primordial Heavenly King, Jade Dawn Dao Sovereign, and Great Supreme Lord Lao - to issue decrees. It requests empowerment from the Five Directional Thunder Emperors and the Thunder Ministry Administration. The entire scripture demonstrates the complete Thunder Magic ritual system, integrating deity visualization, incantations, talismans, and ritual steps to harness natural forces.

This scripture describes the Thunder Method (a Daoist ritual technique for summoning thunder deities through talismans and incantations) known as the Wild Sacrifice Thunder Rites, which comprises three main components: the thunder deity pantheon, ritual procedures, and sacrificial ceremonies.

First, it outlines the complete hierarchy of thunder deities: the Great Emperor of the Northern Thunder commands the Central Thunder Division, with subordinate generals like Zhang Tianluo (a thunder general) and the Great Deity of Black Mist deploying celestial nets. The system divides into Five Directional Thunder Gods (Vermilion Qi of the Mao position, White Qi of the Wu position, Black Qi of the You position, the Fusang Great Emperor of Water from the Zi position, and Yellow Qi of the Central Palace), along with deities of the Three Mountains and Four Seas, flying cloud messengers, and thunderbolt-wielding generals. Special mention is made of the Four Heavenly Gate Kings, the Four Saints of the North Pole (important Daoist guardian deities), and the Twelve Thunder Kings of the Hours, all of whom must obey commands.

When performing the ritual, the priest (the Daoist ritual officiant) must first visualize themselves transforming into the Primordial Lady of Purple Emptiness (a high-ranking Daoist female immortal), recite the Wood Youth Incantation thirty-six times, and simultaneously draw talismans using northern Qi. Next comes the eleven-step Gang Walk (a ritual footwork pattern in Daoism), followed by the Divine Transformation (a shift in consciousness) to summon twelve thunder deities emerging from the earth to release clouds and rain. The entire process emphasizes "acting with unrestricted power," showcasing the formidable might of Thunder Magic.

The Wild Sacrifice Thunder Rites are specifically used for urgent needs like rainmaking, clearing storms, or exorcism. The altar must be set up on a remote mountaintop: using white powder to draw a three-tiered ritual platform facing southeast (upper tier nine feet, middle tier twelve feet, lower tier fifteen feet). Ritual implements include one purple goose and one red rooster (both bound alive), five large bowls, thirty-six bundles of ritual paper money, five black flags, and other sacred objects. The priest must perform with disheveled hair and bare feet. After the ceremony, all sacrificial offerings must be completely consumed, with any leftovers buried in the southeast. A crucial note warns that thunder deities are fierce and require blood sacrifices (living offerings) for swift response.

This content exemplifies the Thunder Method's characteristic "subduing evil through might," achieving rapid manipulation of natural forces through strictly codified ritual sequences, complex deity systems, and blood sacrifices. Key techniques like Gang Walking, Divine Transformation, and visualization represent core technologies of Daoist ritual magic.

This text documents the star constellations system and talismanic practices in Daoist ritual arts. First listing the twenty-eight lunar mansions (ancient Chinese astronomy divided stars near the ecliptic into twenty-eight groups): Jiao, Kang, Di, Fang, Xin, Wei, Ji, Dou, Niu, Nü, Xu, Wei, Shi, Bi, Kui, Lou, Wei, Mao, Bi, Zi, Shen, Jing, Gui, Liu, Xing, Zhang, Yi, Zhen.

It then explains the application principles of Yin-Yang configurations: during Yang periods (daytime or hours of strong Yang energy), one should employ Yin-configuration techniques, while during Yin periods (nighttime or hours of strong Yin energy), Yang-configuration techniques are used. This reflects Daoism's emphasis on Yin-Yang balance.

The "Five Thunder Demon-Subduing Talisman" (Wulei zhuoxie fu) is a crucial exorcism charm combining the Five Phases (Metal, Wood, Water, Fire, Earth) with celestial stems. It includes invocations like "Earth Thunder Deity arise swiftly" - secret phrases summoning the Five Directional Thunder Gods (Daoist thunder methods are believed to subdue evil). The talisman also harnesses the divine power of the Seven Stars of the Big Dipper (Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, Pojun).

The ritual instructions specify that the practitioner should visualize the Solar Emperor (Taiyang dijun) and Lunar Empress (Taiyin huangjun) guarding left and right respectively, while summoning the Azure Dragon and White Tiger (the eastern and western directional guardians among the Four Symbols) to assist in capturing ghosts. The incantation "With one stroke of the divine blade, ten thousand ghosts disperse" describes the ritual implement's power, while "an iron chain descends from the void" refers to harnessing the power of Lord Lao (Taishang Laojun, one of Daoism's supreme deities) and General Zhenwu (the great northern exorcism deity) to bind evil entities.

Finally, the text explains the uses of the "Form-Uniting Talisman" (Hexing fu) for healing, exorcism, personal protection, and house purification. The "Thunderbolt Containment Method" (Leiting shoujin fa) involves specific procedures: the practitioner stands in a T-stance facing the patient, using the sword-finger mudra (a Daoist hand seal) to trace the character for "well" (jing) in the northeast direction while visualizing a dry well to contain pathogenic energies within the patient's body. This method also applies to treating childhood night terrors, swellings, and toxic conditions.

This scripture records the specific operational methods of several Daoist ritual techniques, primarily divided into three types: the Well Water Exorcism, the Round Light Manifestation, and the Charmed Date Healing method.

The Well Water Exorcism proceeds as follows: The ritual master first draws the well character talisman above the well water, then recites incantations to summon various celestial lords. These lords govern specific directional gates: the Celestial Gate (Shen to Hai hours), Earth Gate (Yin to Si hours), Human Gate (Si to Shen hours), and Ghost Path (Hai to Yin hours). Next, the master chants seven transformative spells to mobilize cosmic energies (Qi), finally taking a breath from the patient to blow into the well before sealing it to complete the ritual.

The Round Light Manifestation requires the master to first achieve a transformed state (a meditative cultivation state), then invoke thunder deities through incantations. The technique involves forming hand seals (Jue) while chanting, blowing northern Qi onto a table or paper for a child medium to observe the appearance of round light (a visualization technique). If no light appears, the chanting continues; upon manifestation, ear-opening spells are recited to facilitate the child's reception of messages.

For Charmed Date Healing, the master forms the Dipper Seal (a specific hand mudra), holding dates with reverse grip for males and standard grip for females. After absorbing solar-lunar essences (or drawing Qi from the southeast when celestial bodies are obscured), the master blows these energies into the dates. The date skins are then peeled to admit authentic Qi, administered with either Jiangzhen Decoction or Peach-Willow Decoction. The entire process accompanies recitations from the Hunyuan Water Chanting method.

These techniques all emphasize the crucial roles of "visualization concentration" (Cunxiang) and "energy gathering" (Quqi) - the focused imagination and collection of cosmic energies characteristic of Daoist talismanic magic. Notable elements mentioned include "Kuigang" (the Big Dipper constellation) and "Sha patterns" (specific talismanic hand gestures), both fundamental components in Daoist ritual practice.

This scripture records two Daoist water-blessing rituals for healing diseases. The first method requires calming the mind and focusing the spirit, visualizing the fire of Bing-Ding (representing the Fire phase in Daoist Five Phases theory) at the heart region. The right eye should visualize the Southern Dipper (the constellation governing life and death), while the left eye visualizes the Big Dipper. The practitioner silently recites an incantation affirming their connection to the primordial Qi (vital energy) of creation, with each repetition believed to cure myriad illnesses. The ritual concludes by swiftly uttering "Swiftly, swiftly, by the decree of the Hunyuan Celestial Emperor" (referring to Yuanshi Tianzun, the highest Daoist deity, with "decree" indicating immediate enforcement).

The specific procedure involves forming the Mao hand seal (a specific Daoist mudra) with the left hand and the Sword Fingers gesture (symbolizing cutting away pathogenic influences) with the right hand while reciting the incantation seven times consecutively. Facing west, the practitioner draws in Qi from the western direction and exhales it into water, creating a curative liquid for throat ailments. The specialized throat-healing incantation states: "Heaven and earth revolve, sun and moon shine bright, Taishang Laojun (one of the highest Daoist deities) manifest your power with speed."

The second method directs the practitioner to face north, similarly reciting the incantation seven times while drawing in northern Qi to bless the water. Drinking this consecrated water is believed to cure illnesses. These rituals originate from Volume 101 of the Daoist Ritual Compendium (Daofa Huiyuan), representing essential techniques of talismanic water healing in Daoism. They embody the Daoist belief that celestial energies can be ritually transformed for human benefit through specific ceremonies.