《道法會元》Vol. 111

This scripture expounds an exceptionally profound thunder method cultivation technique in Daoism called the "Precious Pearl Five Thunder Invocation Great Method." It is said to be the most mystical foundational method among all esoteric arts, rarely transmitted in the mundane world. Originally inherited by Master Li Xianyun from Dharma Master Zhu Meijing during the Song Dynasty, it was later passed down to only three individuals: Inspector Guo of Xingan Prefecture, the 36th-generation Celestial Master (Tianshi) Zhang, and Li Xianyun himself.

The core of this method lies in harnessing the "Primordial Qi of the Cosmos" (Xiantian Yiqi) to command the thunders of the Three Realms, combined with the acquired Bagua (Eight Trigrams) for talisman inscription. The name "Precious Pearl" derives from its resemblance to the Lingbao salvation method—it gathers the creative transformations of heaven, earth, and all things into a single luminous pearl. Practitioners must absorb the energies of sun, moon, and stars for internal nourishment, refining Shen (spirit), Qi (vital energy), and Jing (essence) into true vitality.

The cultivation process involves: the cyclical rotation of six Yang hexagrams (Tai, Zhuang, Guai, Qian, etc.) moving leftward and six Yin hexagrams (Gou, Dun, Pi, Guan, etc.) turning rightward to generate an unbroken flow of energy. When the Qi of the five viscera converges at the Dantian (energy center) in "Five Qi Returning to the Origin," and the Three Flowers of Jing, Qi, and Shen gather at the crown, perfect harmony naturally manifests the true Dao. Practitioners must further balance the Five Phases (Wood, Fire, Earth, Metal, Water), undergoing the "Seven Returns and Nine Restorations" (repeated refinement process) until condensing the Mysterious Pearl of Ultimate Treasure.

At advanced stages, breathing becomes increasingly subtle until ceasing entirely, with the twenty-four solar terms resonating internally and the seventy-two climatic periods synchronizing with cultivation rhythms. Energy can coalesce or disperse at will—scattering to assume form, gathering to become Qi. When the Dantian brims with energy, thunderclaps arise spontaneously, capable of shaking heaven and earth upon command.

The scripture emphasizes: mechanical recitation of incantations or hand seals alone, seeking efficacy through external forms, is futile. This method is transmitted only to those of virtuous character (De), never to those with unwholesome intentions. Recipients must uphold it with rigorous discipline and diligent practice. Through sustained cultivation, one may command spirits, summon wind and rain, and ultimately transcend mundanity—not only preserving life but delivering all beings.

A final admonition: Practitioners must maintain unwavering integrity, eternally honoring teachers and the Dao while liberating souls in darkness. Cultivate compassion, loyalty, filial piety, and purity—never arrogantly wielding thunder's power without reverence.

Do not be arrogant or disrespectful toward spirits and deities, for they oversee us from above and observe us from all sides. Only when humans and spirits coexist in harmony can one truly accumulate hidden virtue (Yinde, the merit of good deeds). Avoid indulging in improper sacrifices, and regard all beings with the same equality as you would yourself.

If one stubbornly resorts to animal sacrifices to please spirits in hopes of gaining supernatural responses, this deviates from the orthodox principles of the Dao. Those who practice the Dao often begin with diligence but later grow lax, ultimately sinking into the sea of suffering. Only through persistent cultivation and unwavering commitment can one secure the path to ascension. Remember not to casually reveal celestial secrets or recklessly transmit esoteric methods—the celestial statutes (Qinglü) are not empty words. When one's accumulated merit reaches perfection, their name will be inscribed on the Jade Register (the celestial roster), ranking among the immortal officials who serve the Celestial Honored Ones.

The Patriarch said: Across the vast expanse of the Nine Provinces and Four Seas, traveling ten thousand miles in search of a master is not as good as turning inward to seek the truth within oneself. Disciples of later generations must be diligent! My words end here. He then offered this verse as guidance: Cultivation requires grasping the formless and shadowless truth—do not chase illusions. Like a fierce tiger concealing its might or a divine dragon playing with pearls, one should embody subtlety and restraint. Just as the sun and moon alternate (the Golden Crow representing the sun, the Toad and Rabbit the moon) in their natural cycles, true realization surpasses the mechanical use of talismans and incantations. It is like fire hidden within stone, gold and jade concealed in sand—though heaven and earth may appear tranquil, thunder lies hidden within, and storms can arise in an instant.

[Primary Deities of the Method]

This teaching was transmitted by the High Primordial Celestial Illumination Dharma King, the Purple Void Primordial Sovereign Lady Wei Huacun (a renowned female Daoist of the Jin Dynasty).

[Cultivation Steps]

First, achieve the "Three Purifications" (purifying the mouth, body, and mind), expelling turbid Qi and inhaling clear Qi. Use the Sword Mudra (a hand gesture resembling the Big Dipper) for protection, drawing the Gen trigram (one of the Eight Trigrams) to the left to seal the "Valley Passage" (anus) and the "Ghost Gate" (the entry point for pathogenic Qi in the body). Next, gather the golden light of righteous Qi to envelop the entire body, sit upright in stillness, and concentrate the primordial Qi. Stir the divine saliva (the "Divine Water of the Hua Pool") in the mouth and swallow it down to the Dantian (energy center). Internally, refrain from random thoughts; externally, avoid chasing after objects—forget both self and surroundings, focusing only on visualizing a luminous pearl in the void. Gradually reduce breathing until it ceases entirely, at which point the internal Qi will stir like a dragon's roar generating clouds or a tiger's roar summoning wind. Use hand techniques for massage and energy guidance, maintaining the state of "preserving emptiness while guarding fullness" (nurturing the true mechanism within stillness). Then visualize a crimson divine ox plowing the earth nine times, with the Vermilion Bird (south) ahead and the Dark Warrior (north) behind, riding the White Tiger (west) straight up to the Baihui point at the crown of the head, returning essence and Qi to their roots and restoring life, while all spirits return to their proper places. Long-term practice of this method enables one to command thunder deities and ultimately stand before the Celestial Emperor.

[Divine Transformation Formula] (a mantra for visualizing oneself as a deity)

"By decree, my body, by decree, my spirit—I now become the Jade Void Palace Immortal Master, commanding a hundred thousand divine soldiers of the Mysterious Heaven. Giant serpents and lions follow the thunder; the celestial pivot and earthly axis gather dark clouds; the Eight Killers and Six Ding hurl fiery bells. Patrol the Three Realms and capture demonic essences—any who dare resist shall be instantly annihilated. Swiftly, swiftly, in accordance with the Thunder, Wind, and Fire Statutes!"

This scripture describes the procedures and incantations for Daoist Thunder Magic (Leifa), a ritual technique for summoning thunder deities. The practitioner must follow specific directional alignments and hand gestures while reciting mantras to invoke divine beings.

The sacred ritual setting is first depicted: the Solar Lord (Rijun) stands to the left, the Lunar Lord (Yuejun) to the right, with thunder and lightning before the practitioner and swirling winds and clouds behind. The adept commands these deities to obey directives, summoning twelve celestial generals from heaven and earth to form ceremonial ranks and manifest swiftly. The phrase "Swift as fire-bells seize!" (急急如火铃摄) conveys urgent summoning.

The text then details a sequence of mantra recitations coordinated with mudras:

• Performing the "Three Powers" (San Cai) technique representing heaven, earth, and humanity
• Reciting the Jade Emperor's edict to manifest five-colored auspicious clouds in the Nine Heavens, with golden light illuminating all
• Using specific incantations to subdue demons and command myriad spirits
• Invoking thunder through the "Xun portal" (southeast direction)
• Ensuring rapid response from the dragon chariots (vehicles of thunder deities) and various divine forces

Specific operations include:

• Drawing talismanic commands with the tongue tip in the northwest altar space
• Aligning with hexagram patterns like "Thunder over Water" (Leishui xiegua)
• Invoking the name of the Purple Tenuity Emperor (Ziwei Dadi) while tracing the Qian (Heaven) trigram in the air
• Reciting the esoteric thunder-rousing mantra "Heng hong hua la jiu jing chi" (亨轰滑辣救竟敕)
• Using different stellar hand seals ("Kui to Piao" constellations) according to yin or yang days
• Positioning the "human talent" (Rencai) in the Kun (southwest) position and "celestial talent" (Tiancai) at the right shoulder
• Tracing talismanic patterns with sword mudras
• Concluding by drawing the Xun trigram in the southeast and "splitting" it with a sword gesture to complete the "earth talent" arrangement

The entire process requires coordinated breathing techniques (ha, chui, hu exhalations) and visualization of deities manifesting. The recurring phrase "Swiftly obey the ordinance!" (急急如律令) is a standard Daoist command formula demanding immediate execution.

This scripture describes the ritual procedures for summoning three Thunder Department generals (Marshal Deng, Marshal Xin, and Marshal Zhang) in Daoist Thunder Magic (Leifa). The process begins with chanting secret incantations that trigger celestial phenomena, followed by detailed steps for invoking each divine marshal:

When the practitioner recites the "Earth Empress Command," it activates the thunderous power of the Kun trigram (representing earth), immediately causing fierce winds to howl and dark clouds to gather across the heavens, with storms and lightning erupting simultaneously from all five directions (east, south, west, north, and center). Next comes the recitation of thirty-six universal thunder secret incantations—composed of special syllables possessing the power to summon deities and vanquish demons.

Each marshal's invocation requires specific accompanying actions: facing distinct cardinal directions (south, east, west), inhaling the corresponding prenatal Qi (red, green, and white vapors respectively), and visualizing these energies entering their associated organ palaces (heart, liver, and lung palaces). The left hand forms particular mudras (wu-wen, mao-wen, you-wen) while coordinating with three exhalation techniques ("ha," "xu," "si"), as the right hand traces the Li, Zhen, and Dui trigrams in the air with sword-finger gestures.

After completing the invocations, practitioners must visualize the three marshals' forms in the Yellow Court (Huangting, a vital acupoint), circulating their energies through the Three Passes (key bodily portals) via breath retention techniques, ultimately guiding them to the Supreme Unity Thunder Palace. They then inhale the Lingxiao school's unique Qi, opening the crown point (Baihui acupoint), concluding the ritual by tracing circular sigils with sword-finger gestures.

The scripture finally mentions using special command seals (Celestial Stem Command, Solar Command, Lunar Command) combined with the powers of the Li, Zhen, and Dui trigrams to manifest the marshals' true forms for divine service. The entire ceremony strictly follows Daoist cultivation methods—breath control, hand seals, and visualization—demonstrating Thunder Magic's characteristic integration of internal practice (Neigong) with external ritual (Waiqi).

This passage documents a complete Daoist Thunder Ritual (a rainmaking technique) procedure. The opening incantation contains secret phrases to summon Thunder Department deities, conveying: "As an authentic disciple of the Patriarch, I now command the Five Thunder Talisman Envoys (thunder officials) and the Fiery Chariot of Thunder (the thunder god's vehicle) to immediately dispatch five rain dragons. I order deities like the Weaving Maiden and Fourth Brother (thunder generals) to obey the command, swiftly pushing the thunder chariot from the Xun position (southeastern wind gate). Those complying with heaven's will shall receive blessings, while resisters won't escape the thunder axe's punishment. I hereby appoint a specific thunder god to command barbarian thunder envoys from all directions, leading wind, cloud, thunder and lightning deities to bring timely rain. Come quickly to the ritual altar to unleash thunderbolts, relieve drought, and fulfill the people's hopes."

The text then details the ritual steps: The practitioner forms specific hand seals (Douyin mudra), inhales through the nose to draw in the Three Marshals' Qi (energy of the three chief thunder generals), directing it to southeast, south and west positions respectively, before finally guiding the Primordial Qi (original energy) into the Yellow Court (middle Dantian). Holding the breath, one sinks the Qi to the lower Dantian, then contracts the perineum when the energy fills up while silently reciting the summoning chant. Simultaneously, the practitioner circulates Yin and Yang energies through the Three Passes (coccyx, spine-jade pillow acupoints), ascending to the upper Dantian at the crown. Passing through the Taiyi Thunder Palace (divine chamber in the brain), one then inhales the thunder Qi of the Shenxiao lineage, coordinating with the "He-Xu-Xi" breathing techniques and sword mudra (hand gesture) to trace the Li, Zhen and Dui trigrams in the air. The practitioner then "splits" the trigrams through visualization, manifesting the three Thunder Marshals' forms while inscribing the True King's command to summon divine troops.

The text further records accompanying talisman foundations (Fuzuo) and Eight Trigram Qi absorption methods: for instance, the Qian trigram corresponds to northwest, with hand position at Zi absorbing black-and-white Qi; the Kan trigram corresponds to north, with hand position at Chou absorbing pure black Qi combined with kidney energy. Each trigram position has corresponding hand positions, color attributes and breathing techniques, forming a complete Qi circulation system. The entire ritual requires integration of visualization (deity contemplation), mudras, Qi distribution and other esoteric Daoist techniques.

This scripture describes the methodology of employing the "Contract Decree" (Hetong Ling) within Daoist Thunder Rituals (Leifa) — a form of esoteric practice that mobilizes thunderous power through talismans, incantations, and hand seals. The Contract Decree serves as a sacred document facilitating communication between the ritual master and divine beings, requiring specific ceremonial protocols for activation.

The operational procedure unfolds in sequential phases:

Prior to ascending the ritual platform, the master must prepare the Contract Decree according to the intended purpose (such as healing, rainmaking, or exorcism), selecting corresponding Five Phase (Wuxing) interactions. The practitioner forms hand seals (qiejue) to channel directional Qi from the Five Regions (east, south, west, north, and center), initiating the energy flow from the Celestial Gate (Tianmen, northwest position) in clockwise circumambulation to complete one celestial cycle (zhou tian). Simultaneously, a Taiji (Supreme Ultimate) symbol enclosed in cloud motifs is inscribed.

Subsequent steps involve reciting incantations to summon Qi according to the day's classification (either Yin or Yang in Daoist calendrics), while annotating the document with talismanic commands. Typically, a designated hour of the current day remains unmarked, reserved instead for specifying the celestial officers and spirit soldiers to be dispatched. For summoning Marshal Deng (a thunder department general), the following protocols apply:

• Infuse the Contract Decree with Li trigram (south/fire) energy combined with the Tian Gang Decree (Big Dipper's power)
• On Yang days, first inscribe "乾元救晶敕" (Qián Yuán Jiù Jīng Chì) corresponding to hexagrams Ding, Lü, and Shike
• Then add "霹雳横天霸" (Pīlì Héng Tiān Bà) matching hexagrams Jiaren, Bi, and Feng

For invoking Marshal Xin, the adjustments include:

• Incorporating Zhen trigram (east/thunder) with the Solar Decree (Tai Yang Ling)
• On Yang days, begin with "乾元亨利贞" (Qián Yuán Hēng Lì Zhēn) corresponding to Heng and Xiaoguo
• Follow with "天火青中光" (Tiān Huǒ Qīng Zhōng Guāng) matching Yi and Yi hexagrams

When summoning Marshal Zhang:

• Apply Dui trigram (west/marsh) with the Lunar Decree (Tai Yin Ling)
• On Yang days, initiate with "合明天帝日" (Hé Míng Tiān Dì Rì) corresponding to Daguo and Xian
• Conclude with "轰天霹雳摄" (Hōng Tiān Pīlì Shè) matching Zhongfu and Sun

Yin days require reverse sequencing. The final phase involves replenishing the directional imperial decree's trigram Qi within the appointed hour, integrating thunderous celestial stems and branches (temporal energies) with overlaying annual, monthly, daily, and hourly trigram influences. This intricate process exemplifies Thunder Ritual's characteristic synthesis of hexagrams, temporal cycles, spatial orientations, and divine generals into a cohesive operative system.

This scripture documents the specific procedures and incantations of Daoist Thunder Magic (a ritual technique for summoning thunder deities to bring rain through talismans and spells).

The preparatory work must first be completed at the ritual altar: selecting an auspicious day and hour (the Chen period, 7-9 AM), affixing the "Contract Decree" (a document for summoning deities) before the incense table. Depending on whether it's a Yang or Yin day, the ritual master must form different hand seals (on Yang days, the Li seal is used to draw red Qi from the southern direction), coordinating with breathing techniques (the "Ha" exhalation method) to mobilize one's vital energy. When clouds gather and thunder rumbles, the "Contract Decree" is burned to activate the ritual, which is said to produce immediate effects.

Next come five official summons to the thunder deities, all issued through the "Thunder Office Command" (the Daoist bureaucratic department governing thunder) to "Marshal Deng Xie, the Swift Fire Commanding Deity" (the chief thunder general):

The first summons invites wind deities from the northwest to gather clouds and release rain; the second commands black clouds from the east to obscure sunlight and release precipitation; the third directs southern thunder deities to produce thunder and rain; the fourth demands timely thunderstorms from a specific direction to nourish crops; the fifth invites Mother of Lightning Xiu Wenying (the goddess governing lightning) to assist.

Each summons concludes by emphasizing "swift execution like shooting stars" and includes the issuance time and the ritual master's signature. These standardized documents reflect how Daoist Thunder Magic bureaucratizes the spirit world, mobilizing natural forces through formal administrative procedures.

This is a thunder summons document from Daoist Thunder Rites (a secret method for invoking thunderstorms and praying for rain), used to invoke Xin Tianjun (one of the Thirty-Six Thunder Generals in Daoist cosmology) to command clouds and dispense rainfall. The text meticulously records five tiers of thunder invocations:

The first Solar Summons calls upon Xin Tianjun to mobilize the wind deities of the northwest, commanding their immediate attendance at the ritual altar to gather clouds and release rain. The mentioned "Zhen hand-seal" refers to specific mudra gestures formed by the priest's fingers, while "drawing eastern green Qi (vital energy)" indicates gathering azure spiritual energy from the east. The syllables "Xi Yu" represent mantra sounds synchronized with breath—all these practices must be cultivated during yang days (odd-numbered dates) in harmony with liver-gallbladder Qi.

The second Earth Official Summons instructs Xin Tianjun to swiftly assemble dark clouds to veil the sunlight, preparing for rainfall. The third Universal Transformation Summons commands Xin Tianjun to drive the thunder deities of five directions to release peals of beneficent rain. The fourth Jade Emperor Summons carries greater urgency, demanding Xin Tianjun immediately summon rain dragons to relieve drought-stricken crops. The fifth Imperial Summons then orders Dianmu (Lightning Mother) Xiu Wenying to coordinate lightning flashes, amplifying the rainfall effect.

Each summons concludes by emphasizing "executed with meteoric speed," requiring the Thunder Generals to act as promptly as if obeying the primordial Yuanshi Tianzun (the supreme Daoist deity). The final notation "Dui hand-seal" refers to another mudra gesture, while "drawing western white Qi" denotes collecting metallic spiritual energy from the west. The syllable "Xi" coordinates with lung Qi—these practices are cultivated during yin days (even-numbered dates).

These summons documents demonstrate the rigorous liturgical procedures (Keyi) within Daoist Thunder Rites. Through specific hand-seals, breath techniques, and incantations synchronized with cosmic yin-yang energies, they mobilize the Thunder Generals to command clouds and dispense rain.

These are five summoning edicts used in Daoist Thunder Rituals (a form of ritual magic invoking thunder deities through talismans and incantations) for rainmaking and drought relief. Each edict follows a fixed format, invoking different deities to perform specific tasks.

The first edict summons Zhang □ the Swift White Tiger Messenger of the Thunder Court, commanding him to immediately gather the purging winds from all five directions to cleanse the ritual area, dispel dark clouds, and distribute rain. The edict emphasizes immediate execution according to the celestial statutes originally established, concluding with the issuance date and the ritual master's seal.

The second edict continues to summon the White Tiger Messenger Zhang □, requiring him to swiftly gather clouds from a specified direction to block sunlight and use thunderclaps to initiate rainfall. The third edict shifts to summoning the Five Direction Barbarian Thunder Generals (Thunder Department deities) Jiang Bihua and Thunder General Chen Dazhen to exterminate drought-causing hanba (ancient drought demons from folklore) with thunder and bring widespread showers.

The fourth edict summons Rain Master Chen Huafu, ordering him to immediately bring water to the ritual platform for rainfall distribution. The fifth edict then summons Lightning Mother Xiu Wenying, instructing her to bring lightning flashes to assist the rainfall and rescue withered crops.

Additional notes specify that these edicts must be executed within designated time limits, with precise timestamps recorded on the documents. Content can be flexibly adjusted according to needs—writing "Wind-Summoning Edict" where clouds are mentioned when summoning winds, or "Cloud-Summoning Edict" when gathering clouds, with other cases following this pattern. The edicts reference honorific titles of high-ranking Thunder Department deities like Taiyi, Qinghua, Thunder Ancestor, Water Official, and Celestial Sovereign.

This describes the format and content of official-style proclamations (xiwen) used in Daoist rituals for rainmaking, clearing skies, and exorcism. Different rituals require different paper and ink colors: yellow paper with black characters for rain prayers, blue paper with red characters for clearing skies, and red paper with realgar ink for dispelling malevolent forces.

For summoning wind and clouds to the ritual altar, two approaches exist: either compose two separate proclamations to command their gathering, or combine five commands into one document. While crow-feather brushstrokes may suffice, the most effective method involves superimposing two proclamations. The upper section bears trigram-inspired qi imprints, while the lower details specific instructions, systematically listing wind, lightning, clouds, rain, and thunder elements.

Sample proclamation (replace with "Our Ministry's Five Thunders" when dispatching Marshal Deng Tianjun):

"The Thunder Department (Leiting Dusi) reverently executes the Dao's decree, urgently summoning Grand Thunder Commander Xin—the Iron Brush Divine Judge of Cosmic Laws—to immediately mobilize the Five Wild Thunder Envoys (Ma Yuxiu, Guo Yuanjing, Fang Zhonggao, Deng Gongchen, Tian Yuanzong), each leading wind, clouds, thunder, rain, and lightning contingents. They must arrive at the altar by [date/hour] to dispense life-giving showers and relieve drought. This proclamation carries the authority of primordial cosmic edicts—implement immediately!" Conclude with date, presiding ritual master's name, and the seal of Patriarch Thunder Fire Master Wang Zhenjun.

Expedited proclamation format:

"The Thunder Department, by higher authority, commands Swift Thunder Envoy Zhang of the White Tiger Division to urgently lead the Five Wild Thunder Envoys (Jiang Ganglun, Bi Jixian, Hua Wentong, Lei Ya, Chen Shi), alongside Five Direction Rain Dragons, 64 Hexagram Thunder Deities, and 24 Seasonal Thunder Gods. They must converge at the altar by [time] to gather clouds, unleash lightning, and pour three days' abundant rain fulfilling public supplication. Execute with the force of primordial mandate!" Again include date and officiant's signature.

Ultimatum format for critical emergencies:

"The Thunder Department by Celestial Emperor's decree urgently commands Swift White Tiger Envoy Zhang to immediately deploy wind, clouds, thunder, and rain contingents to relieve drought. Concurrently, Earth Thunder Commander Wen Qiong—Illustrious Martial Virtue General of Aiding Numinous Power—must mobilize troops to coordinate wind-thunder mobilization at [location]."

This passage presents the format of a rain-invocation incantation from Daoist ritual texts, documenting the specific procedures of a rainmaking ceremony. The term "setting rainfall parameters" (雨電定限) refers to the ritual segment where the timeframe and scope of precipitation are determined. The ritual master must arrive at the altar (赴壇) at a designated hour (今某時) to perform supplications (應祈禱), thereby manifesting divine responsiveness (大彰感應).

The phrase "urgently enacted by fire command" (火急奉行) serves as a standard closing formula in Daoist ritual documents, indicating immediate execution. The blank spaces for year, month, and date are to be filled according to the actual ceremony date. "Position and surname (seal imprint)" (具位姓（名押）) reserves space for the presiding master's signature and seal, with "seal imprint" (名押) specifying where the ritual stamp should be applied.

The concluding reference to "Venerable Ancestor Wang the Fire Master of Celestial Thunder" (祖師雷霆火師汪眞君) honors a paramount lineage master of Thunder Magic (Daoist lightning control techniques), formally titled "Thunderclap Fire Master Venerable Wang," who was particularly venerated during the Song dynasty. This excerpt originates from Chapter 111 of The Collected Essentials of Daoist Ritual (Daofa Huiyuan), a Ming-dynasty compendium of Daoist magical practices that preserves various ritual traditions circulating during the Song-Yuan period.

Though concise, the text comprehensively demonstrates the documentation format for Daoist rainmaking rituals: first establishing precipitation requirements, then recording execution timing, and finally bearing the presiding master's authentication while invoking ancestral witness. Such documents were typically employed in conjunction with mudra gestures, incantation recitation, and ritual pacing of the Dipper constellations.