《道法會元》Vol. 107

This scripture documents several talismans (fulu) and cultivation methods from Daoist Thunder Rituals (a form of ritual magic invoking thunder deities) for suppressing natural disasters. It consists of five main sections:

The first section presents a talisman for quelling celestial anomalies ("heavenly disturbances"). It describes how the Jade Script of the Primordial Heavenly Worthy (Yuanshi Tianzun, the supreme Daoist deity) pacifies the eight directions, while the Five Thearchs (deities of east, south, west, north, and center) regulate cosmic order. The Central Pole Divine Lord (likely referring to the Purple Tenuity Emperor) oversees the execution of these celestial decrees.

Next comes a talisman against meteor disasters, depicting red light dividing primordial Qi (vital energy) as four auxiliary deities purify the eight directions to restore cosmic harmony. Following this is a talisman for dispelling comet calamities, where the Five Directional Elder Lords (alternate titles for the Five Thearchs) mobilize Qi and command the thunder general Bo Du to deploy ritual diagrams. These eliminate various ominous comets and stars recorded in ancient astronomy—including the "Sky Propper," "Sky Spear," and "Chiyou's Banner" constellations.

The wind-suppressing talisman invokes the Azure Dragon (Qinglong) and the wind deity A-Wu, commanding gales to dissolve into emptiness while the five directional wind gods return to the Xun position (the trigram representing wind in the Bagua). The text notes that cultivation should align with seasonal stars—for instance, the Saturn (Zhenxing) method corresponds to spleen organ refinement.

Finally, the annotations by Master Wang Zhenjun (a Thunder Ritual patriarch) explain these talismans originate from secret methods the Primordial Heavenly Worthy taught to immortal youths during cosmic creation. They harness the flourishing Qi of heaven and earth for self-cultivation. Specific timing is crucial:

• First lunar month, Jia day: midnight or 7-9pm for yang talismans to capture the Azure Thearch's (east) flourishing Qi
• Second month, Yi day: 5-7pm for yin talismans to gather the Azure Thearch's supporting Qi
• Third month, Wu day: 11am-1pm for yang talismans to absorb the Yellow Thearch's (center) flourishing Qi
• Fourth month, Bing day: 3-5pm to collect the Red Thearch's (south) flourishing Qi
• Fifth month, Ding day: 1-3pm for yin talismans to obtain the Red Thearch's supporting Qi

Practitioners must silently recite: "The Nine Supreme Palaces, the Great Unity guards the chambers"—signifying how the nine major energy centers (Dantian) are protected by deities, with a hundred spirits harmonizing the hun and po souls to achieve longevity and exorcism. Each session requires drawing Qi nine times before formal practice begins.

This scripture documents Daoist talismanic rituals (Fulu) for averting calamities and invoking blessings, prescribing specific temporal alignments according to lunar months and solar terms. In the sixth month, on the twelfth day after Minor Heat (Xiaoshu), during the Si hour (9-11 AM) of a Ji day, one must ingest a Yin talisman to receive the auxiliary Qi (Xiangqi) of the Yellow Emperor (the central sovereign among the Five Directional Deities). In the seventh month, during the Chen hour (7-9 AM) of a Geng day, a Yang talisman is consumed to harness the flourishing Qi (Wangqi) of the White Emperor (the western deity).

For the eighth month, the Mao hour (5-7 AM) of a Xin day is selected to ingest a Yin talisman and receive the White Emperor's auxiliary Qi. In the ninth month, on the twelfth day after Frost's Descent (Shuangjiang), the Wu hour (11 AM-1 PM) of a Wu day is designated for absorbing the Yellow Emperor's flourishing Qi through a Yang talisman. These temporal and directional selections embody the Daoist cultivation principle of "cosmic resonance" (Tianren Xiangying), recognizing that specific spacetime nodes contain distinct celestial and terrestrial energies.

The latter section records diverse apotropaic incantations:

• Talismans against unseasonal hailstorms summon Marshal Haoweng (a thunder department deity) to regulate terrestrial meridians
• Earthquake-quelling spells mobilize the power of Jingxiao (one of the Nine Heavens) to restore Yin-Yang equilibrium
• Geomantic revitalization chants petition the earth deity Lian Gong to distribute Primordial Qi (Hunyuan Zhiqi) nourishing the land
• Landslide-suppressing rites invoke the mountain god Giant Spirit Lord (Ju Ling Gong) to stabilize terrain
• River restoration mantras emphasize allowing water channels to flow with natural Qi dynamics
• Flood prevention talismans command water deities Zhong Min and Ji Qiu to restrain flood dragons and aquatic demons
• Epidemic-dispelling techniques purify pathogenic Qi through Five Phases harmonization
• Bandit-suppression incantations summon the Dark Warrior (Xuanwu) of the north to safeguard borders

These rituals share a common metaphysical framework: by channeling the power of specific deities (Jingxiao, Xuanwu, etc.), they regulate the cosmic interplay of Yin-Yang energies to resolve misfortunes. The recurrent term "earthly order" (Diji) refers to the operating principles of the terrestrial realm, while "Qi" constitutes the fundamental energy of all phenomena.

This scripture records various Fulu (talismans and registers) used in Daoism for dispelling calamities and resolving misfortunes. These magical inscriptions are all administered by celestial officials from the heavenly court, specifically designated to address different types of human suffering.

First is the "Talisman for Pacifying the Land and Protecting the People," governed by the Guangping Imperial Prince of Jingxiao (a Daoist celestial realm). It stabilizes the earth, safeguards the populace, and eliminates disasters to ensure peaceful livelihoods. Next comes the "Talisman for Warding Off Barren Land," executed by two immortal officials, Gongmao and Gongxiu, under the Jade Emperor's decree. This talisman gathers flourishing Qi (vital energy) and dispels ominous signs of infertile land.

The "Talisman for Resolving Ancestral Attachments" liberates deceased souls to prevent their lingering influence on the living. The "Talisman for Curing Chronic Illnesses" summons Tianyi (celestial physicians) to descend, with Taokang (the immortal governing lifespan) regulating primordial Qi to eradicate disease at its root. The "Talisman for Dissolving Triple Punishments and Six Harms" employs the mutual generation and restraint principles of the Five Phases (Wood, Fire, Earth, Metal, Water), invoking the power of the Five Thunders (directional thunder deities) to neutralize misfortunes.

Specialized talismans include: the "Talisman for Preventing Sudden Disasters" to avert unforeseen calamities; the "Talisman for Rescuing Difficult Childbirth" aiding expectant mothers; the "Talisman for Protecting Disaster-Prone Children," where the Great Unity's Lord of Compassionate Life dispatches yellow clouds as protection; the "Talisman for Resolving Legal Disputes" harnessing the Vermilion Bird's fiery power; the "Talisman for Quelling Slander" that silences malicious gossip; and the "Talisman for Preventing Premature Death" which safeguards against untimely demise.

All these talismans emphasize their authority as "bearing the Heavenly Emperor's mandate"—executing celestial decrees by mobilizing hierarchical divine powers to eliminate earthly sufferings and adversities.

This scripture primarily discusses the application of talismans (fulu) and the selection of auspicious timings in Daoist cultivation practices. Let me explain section by section:

The Great Unity (Taiyi, the supreme deity), as the Controller of Destiny, receives celestial mandates to stabilize the Yellow Court (Dantian region) within the human body. Through transformative arts, it regulates internal energies, consolidates the ethereal and corporeal souls (hun and po), and returns the qi of the five viscera to their primordial origins. This process transcends the constraints of yin-yang and registers one's name in the immortal registers of the celestial capital.

Regarding talismans for resolving underworld litigation: The Jingxiao Heaven issues imperial decrees, and the talismans of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) protect the living from entanglement in underworld disputes, halting all underworld summons. These talismanic operations strictly follow celestial documentation protocols.

The demon-suppressing talisman states: By Jingxiao's command, the thunder god Fenglong dispatches the Four-Eyed Elder descending from the Great Void, wielding a battle-axe and shaking the Imperial Bell. Crimson mists erupt from Li Fire—how dare evil spirits resist? When thunderclaps shake heaven and earth, all demonic entities are vanquished.

The wealth-preservation talisman declares: The deities beneath the Nine Heavens act upon command. Once the order is issued, flourishing qi continues unbroken. Should any wealth-draining ghosts dare obstruct, a single strike of the Thunder Axe ensures blessings naturally descend.

The precious longevity talisman's application method: In spring, harness Jupiter's energy to support the liver, combining incantations with talisman drawing; in summer, use Mars' energy to assist the heart; in autumn, employ Venus' energy to regulate the lungs; in winter, utilize Polaris' energy to strengthen the kidneys; during seasonal transitions, apply Saturn's energy to support the spleen.

The Fire Master (cultivation mentor) explains: When the Celestial Worthy of Primordial Beginning instructed immortal novices in ancient times, these methods served as foundational practices—appropriating the generative energies between heaven and earth to stabilize one's being. Practitioners must first draw the talismans on designated days, ingest them at specific hours while silently reciting: "The Supreme Numinous Nine Palaces, the Great Unity guards the chambers, a hundred spirits protect and defend, ethereal and corporeal souls harmonized, eternal life without death, all evil expelled." After guiding the qi nine times, continue cultivation.

Finally, the detailed monthly practice schedule:

• First month: Choose jia days, zi (11pm-1am) and xu hours (7-9pm), first ingest yang talismans to appropriate the flourishing qi of the Green Emperor (Eastern deity)
• Second month: yi days, you hour (5-7pm), ingest yin talismans to obtain the Green Emperor's supporting qi
• Third month: wu days, noon hour (qingming festival +12 days), ingest yang talismans for the Yellow Emperor's (Central deity) flourishing qi
• Fourth month: bing days, shen hour (3-5pm), ingest yang talismans for the Red Emperor's (Southern deity) flourishing qi
• Fifth month: ding days, wei hour (1-3pm), ingest yin talismans for the Red Emperor's supporting qi
• Sixth month: ji days, si hour (9-11am, minor heat +12 days), ingest yin talismans for the Yellow Emperor's supporting qi
• Seventh month: geng days, chen hour (7-9am), ingest yang talismans for the White Emperor's (Western deity) flourishing qi

These methods all emphasize harnessing directional deities' powers at precise timings, using talismans to harmonize the body's internal energies.

This scripture discusses Daoist cultivation methods involving the ritual ingestion of fulu (talismanic registers inscribed with incantations) at specific times to harness celestial and terrestrial energies, along with related ceremonial procedures.

Regarding timing and talisman ingestion:

During the eighth lunar month, one must ingest a yin talisman at mao hour (5-7 AM) on a xin day to capture the nascent qi (generative energy) of the White Emperor (Sovereign of Western Metal Virtue). In the ninth month at wu hour (11 AM-1 PM) on a wu day, twelve days after the Frost Descent solar term, ingest a yang talisman first to seize the flourishing qi of the Yellow Emperor (Sovereign of Central Earth Virtue). The tenth month requires yang talisman ingestion at yin hour (3-5 AM) on a ren day to obtain the Black Emperor's (Sovereign of Northern Water Virtue) flourishing qi. In the eleventh month at chou hour (1-3 AM) on a gui day, ingest a yang talisman to capture the Black Emperor's nascent qi. The twelfth month demands yin talisman ingestion at si hour (9-11 AM) on a si day, twelve days after the Major Cold solar term, to acquire the Yellow Emperor's nascent qi.

The Fire Master (honorific title for accomplished Daoist practitioners) explains: The Five Emperors essentially manifest as the essential qi of the Five Phases (Metal, Wood, Water, Fire, Earth). The Celestial Worthy of Primordial Beginning instructed later students to assimilate these flourishing energies, enabling practitioners to transcend turbid qi within the Five Phases and merge with the primordial true unified qi (cosmic source energy), thereby attaining longevity. Cultivators must diligently practice these methods.

The text then presents standard liturgical documentation format:

This constitutes an official dispatch from the Supreme Unity Thunder Office (a key divine institution in the Shenxiao lineage). The document preamble notes unusual celestial phenomena observed on specified dates, interpreted as warnings from the Supreme Unity Emperor (a paramount deity). According to Jade Register (Daoist canon law) regulations, talismanic decrees must be issued to address such matters.

The blank talisman template's right side should specify: "The Thunder Lord of Resplendent Empyrean [name] hereby notifies the Celestial Ministry in accordance with the talismanic decree," with the purpose stated as calamity eradication and national prosperity. The conclusion bears the phrase "Urgently executed by the command of the Primordial Celestial God," followed by the issuance date and the executing official's title and name.

The final two segments containing seemingly nonsensical character combinations actually represent Daoist cipher texts titled Primordial Chaotic Numinous Jade Script (Upper and Middle Chapters). Such encrypted texts typically require oral transmission from masters to decode their true meaning, likely serving as secret mantras for specific cultivation practices or ritual ceremonies.

This seemingly disordered text is actually the esoteric "Inner Scripture of the Heavenly Sovereign" and "Inner Scripture of the Earthly Sovereign," known as jade texts in Daoist tradition. Classified as "hidden writings" (Yinwen) in the Daoist Canon, these scriptures appear to be meaningless combinations of characters on the surface but are in fact coded language requiring special methods for interpretation.

The Great Emperor of Azure Radiance (a revered Daoist deity) once revealed that the Inner Scripture of the Heavenly Sovereign contains twenty-four phrases, preserved in the highest heavens, embodying profound mysteries. These characters serve not only for crafting talismans (Fulu) but also, when recited properly, can dissolve misfortunes caused by malevolent stars and baleful influences, demonstrating remarkable spiritual efficacy.

Such jade texts of inner scriptures are typically used for:

1. Composing advanced talismans as core inscriptions

2. Silent recitation during cultivation practices with specific techniques

3. Serving as secret incantations in disaster-averting rituals (Zhaijiao)

It's crucial to note that these texts require proper transmission from a master regarding correct pronunciation and application methods to be effective. Random recitation by the uninitiated is not only ineffective but may also be considered sacrilegious in Daoist tradition. The Inner Scripture of the Earthly Sovereign belongs to the same system of esoteric writings and is often used in conjunction with its heavenly counterpart.

These secret texts exemplify the Daoist transmission principle of "oral instruction without written records." The surface characters merely serve as vessels—the true power resides in the spiritual potency (Lingli) and cultivation methods imparted through lineage transmission.

This scripture contains three sections of esoteric Daoist incantations with accompanying explanations:

The first section presents the twenty-four phrases of the "Earth Emperor's Inner Scripture." The Great Emperor of Green Radiance (a revered Daoist deity) explains these mantras are not only for crafting talismans (fulu) and ritual applications, but prove particularly effective when dealing with earth deities (local land spirits and lower divinities). They are especially suitable for promotion ceremonies elevating these terrestrial spirits' ranks.

The second section comprises the twenty-four phrases of the "Human Emperor's Inner Scripture." The Great Emperor reveals these incantations possess multiple powers: prolonging lifespan, dissolving misfortunes, averting calamities, as well as subduing demons and surviving cosmic tribulations. Their use extends beyond talismanic inscriptions—adepts reciting them may enter mountain forests under the protection of earth spirits, keeping venomous snakes and wild beasts at bay. Ordinary practitioners chanting them can prevent theft, ward off disasters, and avoid misfortunes. However, the text emphasizes recitation must be performed with ritual purity—fasting, ablutions, burning incense, and mental stillness within a purified meditation chamber. Disrespect or careless disclosure will incur punishment from divine warriors.

The third section presents the "Primordial Heavenly Worthy's Thunder-Wind Hidden Chapter." This passage depicts cosmic creation: the Primordial Qi (the most fundamental energy) circulates with radiant brilliance during the pre-cosmic chaos before heaven and earth separated. It references the "Twin Sovereigns" (likely representing the yin-yang deities) initiating the Five Kalpas (cosmic evolutionary stages), with the Four Directional Celestial Beasts standing guard. The "Three Causes and Nine Transformations" (key Daoist cosmogonic concepts) structure the Eight Extremities (cosmic boundaries). The text mentions the True Deities of the Palace of Luminous Heaven (a celestial Daoist institution) regulating seasonal transitions, maintaining kalpic balance, harmonizing yin-yang forces, and manifesting celestial majesty. It concludes by enumerating numerous exalted deities' titles, summoning thunder ministry officials to swiftly manifest from the Xun position (southeast, associated with wind and penetration in the Bagua system).

This scripture records several powerful divine incantations transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), primarily used for exorcism, disaster relief, and eliminating misfortunes. The content is divided into four main sections:

The first is the "Great Divine Incantation for Slaying Demons and Subduing Evil Spirits," describing the divine generals under Yuanshi Tianzuan's command. The Great Unity Deity (Taiyi Shen, the North Star deity) leads celestial officials dressed in embroidered robes and blue headscarves, flanked by the Azure Dragon and White Tiger guardians. Wielding dragon swords, they command the Three-Five Generals (Daoist protector deities). These divine generals can eradicate all malevolent forces, eliminate anomalies, and bestow blessings. The Five Directional Emperors (Wudi) also manifest their awe-inspiring power, while the Yellow Dragon (symbolizing auspiciousness) descends to ensure peace in the mortal realm.

The second section is the "Great Divine Incantation of the Five Thunder Lords of Brilliant Empyrean for Safeguarding Against Cosmic Calamities." It explains how during cosmic catastrophes, Yuanshi Tianzun dispatches the Five Thunder Lords of Brilliant Empyrean (Jingxiao Wulei Jun, deities governing thunder methods) to resolve disasters. When Yin-Yang becomes imbalanced, the Five Phases fall into chaos, and calamities run rampant, the Five Thunder Lords manifest in transformed bodies, riding black clouds while wielding weapons. They purge demons and eliminate ominous impurities with blazing fire. This passage particularly emphasizes the power of thunder methods—once the Five Thunders (representing the five directions: Metal, Wood, Water, Fire, and Earth) are activated, all disasters can be pacified.

The third section, "Brilliant Empyrean's Secret Chapter for Eliminating Epidemics," contains specialized incantations against plagues. It describes deities holding golden battle-axes, thunder drums, and other ritual implements while leading billions of celestial troops in shape-shifting formations. Special mention is made of the power of the "Gang" (the Big Dipper constellation), which can restrain demons and malicious ghosts, sealing them beneath the Nine Springs (the underworld). Those who resist will face punishment by the Wind Blades (celestial retribution).

Finally, the "Brilliant Empyrean Divine Incantation for Healing and Life Preservation" explains how the Mysterious Divine Being of Supreme Void (Taixu Xuanmiao Shen, an embodiment of Dao-Qi) generates all things and harmonizes Yin-Yang. Through introspection and dissolving demonic obstructions, one achieves physical and spiritual harmony. Wearing the Brilliant Empyrean talismanic script (Daoist Fulu) enables the body's vital essence (Jing) and energy (Qi) to interact like the dragon and tiger mating (a Neidan term symbolizing Yin-Yang harmonization), with Water, Fire, Metal, and Wood (Five Phases) mutually generating each other—thereby curing illnesses and prolonging life.

These incantations embody the Daoist practice of mobilizing cosmic energies through sacred language. During rituals, they must be employed alongside specific visualization techniques, hand seals (mudras), and talismanic writings.

This scripture records various incantations from Daoist Thunder Magic (a ritual practice invoking thunder deities through talismans and spells). The text primarily consists of summoning chants for different thunder generals and a master invocation for all envoys, with each incantation corresponding to specific thunder divisions or messengers.

The opening passage mentions "harmonizing the imperial spiritual network of a hundred vessels," referring to regulating the body's Qi channels to ensure smooth circulation of vital energy, thereby securing the protection of the Celestial Emperor (Di Zhen) over the practitioner's life. Phrases like "the great Brahma rain chant that overturns oceans and conceals chapters" depict the cosmic phenomena accompanying thunder rituals—visions of inverted seas and swirling mists representing transformations of natural energies.

The subsequent sections detail invocations for different thunder generals:

The "Supreme Unity Emperor's Urgent Summons of Five Thunders" chant calls upon the five directional thunder gods. Practitioners must recite this while employing the "Jade Purity Primordial Azure Talisman," blending the dual energies of Yin and Yang into unity to summon five thunder deities including Huang Ning.

Distinct chants follow for the celestial, terrestrial, aquatic, divine, and communal thunder divisions. Each contains unique mantra syllables—often single or paired characters—corresponding to specific directions and deities. For instance, "Zhen" represents the east while "Dui" signifies the west.

The "Master Invocation for All Thunder Envoys" serves as a comprehensive summoning chant, concluding with the authority of the Supreme Unity Emperor (a major Daoist deity) commanding immediate attendance.

The final two passages present heart-mantras specifically for summoning Envoy Ju and Envoy Hao. These condensed, essential chants require precise directional alignments (such as the Chou or Hai positions) and hand seals. The term "inverted completion formation" refers to the ritual's concluding phase.

In Daoist Thunder Magic practice, these advanced incantations demand rigorous lineage transmission and prolonged cultivation. They are principally employed in significant rituals like rain prayers and exorcisms.

This scripture documents the Five Thunder Talismans (Leifa) in Daoist thunder magic—an important ritual system for summoning thunder deities to subdue demons. The content is divided into five sections, each corresponding to summoning incantations and talisman-drawing methods for five thunder deities.

The Heavenly Thunder incantation mentions invoking thunder deities through specific spells ("Commanding the Heavenly Thunder Spell") and hand seals (Yin-Mao-Chen mudra), accompanied by exhaling azure Qi. The phrase "Three Heavens Nurturing Origins" refers to the Sanqing (Three Pure Ones) celestial realms, while "Great Unity Imperial Lord" is the chief deity of the Thunder Ministry. Practitioners must visualize thunder gods responding to the summons.

The Earthly Thunder incantation emphasizes "mysterious Qi swirling," requiring coordination with fire cultivation techniques. "Riding fiery chariots" describes the thunder deities' wheeled battle vehicles, and "Luminous Empyrean" represents a crucial realm in thunder practice. The Water Thunder section focuses on the union of Yin-Yang energies, depicting lightning flashes amid encircling flames.

The Divine Thunder incantation summons deities with "Nine Heavens' Mystic Tones," mentioning ceremonial guards with "golden axes preceding" and the mighty momentum of "thunder drums erupting." The Community Thunder (local thunder gods) section specifically references "Nine Provinces' Earth Deities"—blood-sacrifice-receiving territorial spirits who assist in harmonizing Yin-Yang.

The concluding reference to "Nine Elders Immortal Capital Lord" denotes a high-ranking divinity governing the Five Thunder Divisions, while "Five Ministry Secret Talismans" constitute the core talismans of these thunder methods. The complete ritual requires integrated visualization, mudras, and Qi circulation—emphasizing the talismanic mandate's power to purge malignant forces.

This scripture describes the cultivation and application of Daoist Thunder Magic (a ritual practice harnessing the power of thunder). It begins by explaining how the "Three Qi" (Sanqi, representing the energies of Heaven, Earth, and Humanity) interdependently govern Yandu (the Daoist celestial city that oversees spirits and deities) and generate all things. The Nine Elder Lords (high-ranking Daoist divinities) manifest creation, commanding thunder to imbue all beings with spiritual vitality.

The text then depicts the descent of deities: Marshal Haozi (a thunder department general) soars through the skies, while the Five Directional Thunder Gods chant the esoteric mantra "Hong Rui" to summon celestial stars swiftly. Upon hearing this invocation, the deities immediately manifest, merging with the ritual practitioner through the "Bishe" technique (a method for subduing malignant forces).

Following this comes the specific "Command Talisman Incantation" used to direct divine forces: The Flaming Spirit (fire department deity) trembles with sacred fire blazing; Chiming (the Southern Fire God) radiates brilliance, activating the circulating bells (ritual instruments). When the celestial capital issues its decree, stars withdraw as dark clouds gather, with lightning streaking like meteors while golden axes (thunder ritual implements) deploy in all directions to sever evil influences. At Heaven's command, thunder roars instantaneously. The passage concludes with the supreme edict "By the Jade Purity Primordial Celestial King's Ordinance," marking this as the highest authority in Thunder Magic practice.

This scripture demonstrates the complete Thunder Magic process—from deity summoning to exorcism—incorporating esoteric mantras, talismans (Fulu), and ritual implements. It stands as a crucial text for studying Song Dynasty Thunder Magic traditions.