《道法會元》Vol. 114

Before practicing Thunder Magic (Leifa), one must first absorb the Primordial Ancestral Qi (Xiantian Zuqi) — the most primal cosmic energy — to purify and transform one's mundane Qi. This Primordial Ancestral Qi must be sought in the undifferentiated chaos of the original state, as it represents the fundamental source of all cultivation methods, distinct from the turbid postnatal Qi generated through the combination of parental Jing (essence) and blood. Only after receiving this Ancestral Qi's transformative influence on the mortal body can true cultivation begin.

When drawing talismans (Fulu) and performing rituals, one must first calculate the auspicious directions and establish a quiet chamber (Jingshi) for practice. In summoning the Thunder Generals, their energy must be made to permeate the entire cosmic space, allowing the Yin and Yang energies to naturally rise and descend. The optimal moment for shape-shifting and invisibility techniques comes when heaven darkens and earth dims. Through the mutual generation of the Five Phases' Qi, one can condense the Sacred Embryo (Shengtai) — the embryonic form of the original spirit — complete the ten cycles of spiritual refinement, and master the arcane secrets of the Nine Heavens' divine manifestations.

Next, the Ancestral Qi must be distributed among the Three Radiances (Sanjing) — the upper, middle, and lower Dantian (energy centers):

1. Begin by circulating the Primordial Yellow Transformation Qi between the Mysterious Feminine (Xuanpin) at the crown point and the Innate True Earth (Xiantian Zhen Tu) at the middle Dantian, thereby dissolving the nine layers of embryonic constraints.

2. Then circulate the Purple Portal of Profound Darkness Qi to envelop the nine layers of the embryonic origin.

3. Follow with the Luminous Immortal of Eternal Numen Qi to wrap the nine layers of the soul's vitality.

4. Channel the Dark Transformation Field of Indestructible Corpse Qi to enfold the nine layers of the corporeal soul's vitality.

5. Move the Central Numen of Five Immortals Qi to encircle the nine layers of the internal organs.

6. Circulate the Harmonious Fusion of Supreme Truth Qi to entwine the nine layers of the spiritual residence.

7. Flow the Profound Script of Lofty Immortals Qi to envelop the nine layers of the primordial residence.

8. Channel the Transforming Coagulation of True Numen Qi to wrap the nine layers of the radiant residence.

9. Finally, circulate the Mysterious Illumination of Natural Spontaneity Qi to enfold the nine layers of the divine residence.

This completes the eighty-onefold cultivation process (9×9), ensuring that the five viscera, six bowels, three passes, and nine palaces all receive the protection of hundreds of deities. Subsequently, one must:

• Direct celestial essence (Qianjing) to the eyes while inscribing talismans, reciting: "Celestial essence flows radiantly east of the Jade Pool."
• Visualize the nose as towering mountains, declaring: "The Wooden Wolf and Supreme Unity dominate three peaks."
• Hold an axe in one hand, proclaiming: "Golden hammer and jade axe blaze like heavenly bows."
• Grasp a thunder drill in the other, intoning: "Thunderbolts split stone to open fountainheads."
• When performing the Steps of Yu (Gangbu), demonstrate the capacity to "Vastly mobilize divine power to shake mountains and roll seas."
• During the ascent and descent of Yin-Yang, chant: "The Fire God shakes the Kunlun Peaks."
• Form sword-hand mudras sharp enough to "Huangli wields his blade to behead hornless dragons."

Only then can one summon the celestial thunder dragons, mobilize the aquatic palace's divine troops, and fully manifest the formidable power of Thunder Magic.

This passage describes the important deity system and ritual procedures in Daoist Thunder Magic (法术 for summoning thunder and commanding lightning). Practitioners of Thunder Magic must invoke Thunder Generals (雷神将帅) corresponding to different seasons and directions to assist in their operations.

Regarding the flying magic technique: When adepts inscribe circular light talismans (圆光符咒), as the talismans radiate brilliance, they witness miraculous visions of great deities spreading their wings and divine dragons roaring as they soar. This represents the core essence of the Primordial Great Method (先天大法), the most profound Daoist practice.

When performing Thunder Magic rituals, practitioners must submit memorials (表文) to the Daoist Patriarch (道祖) and lineage masters one day in advance. Special documents are used to command Messenger Zhang (张使者), a divine general, to first summon external deities. On the day of the ritual proper, proclamations (檄文) are issued to dispatch the divine generals on their missions. Upon ascending the altar, the "Troop Gathering Talisman" (团兵符) is employed to assemble the celestial troops, along with various talismans for capturing evil spirits.

The principal commander of the Thunder Ministry (雷部) is Heavenly Lord Deng Bowen (邓伯温天君), the Swift Fire Discipline Commander (欻火律令), one of the highest-ranking Thunder Ministry leaders who governs fifteen Savage Thunder Generals (蛮雷神将) across four seasons:

• Three Spring Savage Thunder Generals: Wind-Summoner (呼风), Mute Duoli (哑咄黎), Zha Chajuluo (遮叉鸠罗)
• Three Summer Savage Thunder Generals: Water Cormorant (水鸠鸕), Blazing Heat (暖炎寮), Shi Axiong (石阿雄)
• Three Autumn Savage Thunder Generals: Xu Zhigui (旭执圭), Duo Boyan (多伯言), Sun Zhen'er (孙贞耳)
• Three Winter Savage Thunder Generals: Wu Meng (吴猛), Huang Jingzhao (黄荆钊), Zhen Zong (振宗)

Additional seasonal commanders include the Luminous Youth of Blazing Radiance (熒曜灵郎), Gui Yan (圭延), and Min Jiantuo (闵鸠陀).

The five directions (east, south, west, north, center) each have their own Thunder Ministry divisions:

• Eastern Thunder Ministry led by Qu Heng (瞿亨)
• Southern Thunder Ministry led by Kong Guang (孔光)
• Western Thunder Ministry led by Wei Zhen (卫贞)
• Northern Thunder Ministry led by Hu Qing (扈青)
• Central Thunder Ministry led by Ren Ling (任灵)

Each commands thunderbolt cavalry with distinct characteristics.

There are also Thunder Kings (雷王) assigned to the twelve two-hour periods of the day, twenty-eight lunar mansions, and twenty-four solar terms, along with twelve Heavenly Thunder Dukes (天雷公), twelve Earthly Thunder Dukes (地雷公), and twelve Water Thunder Dukes (水雷公), totaling thirty-six divine officials. Five Directional Patrol Deities (五方游逻地境大神) oversee territorial inspections.

The text concludes with the core talisman "Central Heaven Thunder Emperor Eight Chariots Talisman" (中天起雷帝字八车符), which contains the mysteries of the Primordial Chaos (太初混沌) and the Supreme Ultimate's profound darkness (太极杳冥). When Daoist priests wear this divine seal, Thunder Generals descend to the ritual platform. The incantation "Urgently, urgently, as decreed by the Daoist Patriarch's Thunder Discipline" (急急如道祖鸣雷律令) serves as an emergency summons for Thunder Deities. When combined with special brush techniques (such as inverted writing or rain-dot strokes), it can swiftly summon the seasonal Thunder Kings according to their corresponding trigram directions (乾, 坎, 艮, etc.).

This scripture describes the concrete procedures of Daoist Thunder Magic (Leifa), a ritual practice that summons thunder deities through talismans and incantations to expel malevolent forces. The practitioner employs specific hand gestures, mystic scripts, and visualizations to mobilize the Thunder Ministry generals, performing corresponding ritual operations according to different needs—be it praying for rain, ending drought, dispelling epidemics, or vanquishing evil spirits.

The method proceeds as follows: First, the Thunder Drum is sounded to intimidate evil entities, followed by summoning thunder deities according to the eight Bagua (Eight Trigrams) directions (Zhen, Xun, Li, etc.). The practitioner may inscribe the talismanic character "Hong" (one or five times) while reciting incantations to invoke the Five Directional Thunder Kings. Depending on the specific purpose, the ritual targets different entities: when praying for rain, the practitioner confronts Hanba (the drought-causing demon); when stopping rain, the essence of excessive rainfall; when healing illnesses, the plague-bringing ghosts; and when subduing evil, the unjust deities.

Next, the Thunder Kings on duty are summoned in sequence according to the twelve earthly branches (Zi, Chou, Yin, Mao, etc.), accompanied by mudras (hand seals) and oral incantations. The practitioner then counterclockwise invokes the twenty-eight lunar mansions (Jiao, Kang, Di, etc.), each corresponding to a Thunder King, starting from the Chen position and ending at the Si position. Following this, the twenty-four solar term Thunder Kings are summoned clockwise to activate the eight directional cloud thunders.

Different operations are performed for distinct purposes:

• For rain prayers: The heavens and earth must be filled with clouds, and thunder must shake the four directions.
• For clear skies: Yin clouds must be dispersed to reveal the sun and moon.
• For snowfall: Crimson clouds must gather to bring auspicious snow.
• For vanquishing evil: The Thunder Drum must resound to terrify malevolent spirits.

Finally, the Supreme Celestial Official of the Three Officials (San Guan Dadi)—the deity who bestows blessings—is invoked to command the heavenly thunder deities, including the Thunder God (Leigong), Lightning Mother (Dianmu), Wind Earl (Fengbo), Rain Master (Yushi), Dragon Kings (Longwang), and the judge-messengers who record good and evil deeds. Simultaneously, the Jade Emperor's (Yuhuang Dadi) decree incantation is recited, with divine commands issued in the name of the Daoist Patriarch, Primordial Yang Emperor (Yuanyang Dadi). The Middle Primordial Earth Official (Zhongyuan Diguan)—the deity who absolves sins—then commands the earthly thunder deities.

This scripture outlines a complete Daoist Thunder Ritual (a practice harnessing the power of lightning), comprising several key components:

The ritual begins by summoning various thunder deities and divine beings. It specifically calls upon the "Twelve Thunder Lords" and "Thirty-Six Fierce Star Officials," each governing thunder forces from different directions. Special emphasis is placed on the decrees of the "True King of Divine Empyrean" (the supreme thunder deity in Daoist cosmology) and the "Primordial Yang Great Emperor of the Dao" (referring to Laozi).

Next, it details the guardian generals of all directions. These include the "Great Deities Patrolling the Earthly Realms" from the five cardinal directions (east, south, west, north, and center), along with eight generals representing the Bagua (Eight Trigrams) positions (Li-Fire, Kun-Earth, Dui-Metal, Qian-Metal, Kan-Water, Gen-Earth, Zhen-Wood, and Xun-Wood). Each deity has specific responsibilities, collectively forming the thunder ritual formation.

The text then describes the ritual procedures. The practitioner must recite incantations in a particular sequence (such as the "Heavenly Youth Mantra" and "Five Emperors' Proclamation Mantra") while circulating qi energy in specific Bagua directions. The "Five Emperors' Proclamation Mantra" holds particular significance, vividly depicting the awe-inspiring spectacle of thunder activation: earth-shaking peals, surging rains, shifting winds and clouds, and flashing lightning.

The ritual concludes with the "Five Sacred Mountains' Mandate Mantra," emphasizing how all mountain deities, rivers, lakes, and seas must obey the command to jointly activate thunder's power. Phrases like "fiery chariots igniting" and "flying wheels of flame" illustrate the formidable momentum of thunder mobilization.

This scripture demonstrates how Daoist thunder rituals systematically harness natural forces through deity summoning, mantra recitation, hand seals, and directional energy circulation. The underlying concepts—Bagua orientations, Five Phase (Wuxing) interactions, and others—form the essential theoretical foundation of Daoist ritual practice.

This incantation belongs to the esoteric formulas used in Daoist ritual arts for summoning divine power, comprising five potent spells. Each concludes with the standard Daoist command phrase "ji ji ru lü ling" (immediately obey this ordinance), signifying urgent enforcement.

The first segment, "Mountain-Moving Thunderclap Incantation," depicts harnessing nature's might: thunderbolts shifting mountains and overturning seas, frost and snow blanketing the skies, lightning rending the firmament, and fiery rain splitting the earth—capable of dismantling evil formations and dispelling plagues. Terms like "Dui-Kan" (from the Bagua trigrams) and "Jia-Geng" (celestial stems) denote specific directions and temporal cycles.

The "Daojun's Transformative Power Incantation" narrates how the Daoist deity (Daojun) wields creative energy to calm the turbulent Xiang River waters, commanding celestial armies (dushuai) to subdue demons. "Nine Victory Terrace Radiance" and "He-Luo Auspicious Signs" refer to celestial paradises, while "Tiger Whip" symbolizes the divine general's authoritative ritual implement.

In the "Great Unity's Edict Incantation," cosmic order manifests through the movements of the Five Planets (Mars, Venus, Mercury etc.). The Supreme Deity (Taiyi) issues decrees as constellations perform their duties, creating harmonious interactions between sun and moon, water and fire.

The "Five Talismans' Ordinance Incantation" summons thunder department deities: the Thunder God bares white fangs, the Lightning Mother radiates brilliance, the Rain Master bestows showers, and the Wind Lord unfurls clouds. "Tang Talisman" and "State Seal" represent ritual objects with demon-suppressing power.

"Thunderclap Water-Conjuring Incantation" demonstrates thunder magic's rainmaking potency: thunderbolts triggering downpours, the ritual canopy (huagai) blazing with light—capable of both routing enemy forces and bringing auspicious signs.

The final celestial youth mantra employs Sanskrit-derived syllables to harmonize the practitioner's three hun and seven po souls while summoning thunder deities for joint operations. "Bronze Fangs" depict the Thunder God's fearsome ritual visage.

These incantations embody core thunder ritual (leifa) principles: through specific sound vibrations, divine names, and hand seals, practitioners mobilize cosmic thunder energy for exorcism or weather control. Maximum efficacy requires inner cultivation of Jing-Qi-Shen (essence, energy, spirit) in alignment with cosmic Dao.

This scripture describes the incantations used in Daoist Thunder Magic (a ritual technique for summoning thunder deities), specifically the invocations for various thunder gods. The opening phrases like "Iron Claw Om Feathered Whiskers Zha Capture" are esoteric mantras unique to Thunder Magic, employed to summon divine beings.

The text then lists thirty-six thunder deities, divided into three groups: first, the "Twelve Celestial Thunder Gods," including the Five Emperors' Thunder Lord and the Yin-Yang Thunder Lord, who govern celestial phenomena; next, the "Twelve Earthly Thunder Gods," such as the Five Peaks Thunder Lord and the Four Rivers Thunder Lord, who oversee mountains and waterways; and finally, the "Twelve Divine Thunder Gods," including the Mountain-Moving Thunder Lord and the Fire-Spreading Thunder Lord, who possess extraordinary magical powers. Each of these deities has distinct responsibilities—some command wind, rain, thunder, and lightning, while others specialize in exorcising evil and curing illnesses.

The scripture emphasizes the immense power of these thunder gods, capable of toppling mountains, overturning seas, and summoning storms. Those who master this Thunder Magic can gather worldly treasures, command spirits and demons, and crush any malevolent forces that defy authority with their thunderous axes.

Names like "Swift Fire Bo Wen," "Iron Brush Immortal," and others refer to the principal thunder generals, such as General Shaoyang and General Xiexian, who serve as key guardian deities in Daoist Thunder Magic. Figures like "Thunder Father and Lightning Mother" and "Wind Lord and Rain Master" are familiar nature deities in folk belief. Together, these divine beings form the Thunder Ministry, responsible for exorcising demons, protecting the people, and ensuring national stability.

The concluding phrase, "By the decree of the Nine Heavens," signifies that these thunder gods act under the authority of the highest celestial realm in Daoism, possessing orthodox divine legitimacy. The entire passage illustrates the vast pantheon and formidable magical power of Daoist Thunder Magic.

This scripture vividly depicts the formidable manifestations and demon-expelling powers of the Thunder Department (the celestial bureaucracy governing lightning) and Fire Department (the divine administration overseeing flames) within Daoist cosmology. The opening reference to the "Secret Illumination Thunder Marshal of the Southern Palace" denotes the supreme commander of the Southern Thunder Division, who executes the decrees of the Nine Heavens (Daoism's highest celestial realm) while leading thunder soldiers on their missions.

Among these, the "Swift-Fire Supreme Marshal" stands as a pivotal Thunder Department general. The text portrays him commanding various fire deities: manifestations include flying flames, flowing fire, and crackling thunderfire, accompanied by fire-riding warriors mounted on mythical beasts like kui-dragons, winged tigers, and lions. These iron-faced, bronze-headed generals lead ten thousand divine troops across the four directions—even the single chime of an Imperial Bell (a ritual Daoist instrument) terrifies demonic entities.

The scripture particularly emphasizes the awe-inspiring might of these thunderfire deities: they can topple mountains and uproot ancient trees, leaving no spirit or ghost daring to resist. Wind-fire gods descend from the heavens amid blazing clouds, with eight dragons galloping through whirling sands and stones. Their radiant power illuminates the Three Realms (heaven, earth, and humanity), causing even the most obstinate specters to dissolve instantly, while ancient demonic shrines sink eternally into quagmires.

The latter section shifts to aquatic thunder techniques (thunder magic associated with water), with titles like "Guardian of Luminous Radiance and Pure Splendor" denoting water department deities. Here, the text describes the Supreme Unity Lord (a water deity) commanding aquatic troops, while envoys from Penglai Immortal Isle govern the watery courts. The Weak Waters (legendary immortal streams) flow crystalline and pure, their sources merging into the Four Seas. Water generals channel currents, opening celestial gates as the frigid lunar waters fill the Nine Depths (watery domains). The "Jade Thunder Luminary Master" (a water-thunder general) moves with lightning speed, celestial steeds galloping beneath roiling black clouds that rise from ocean vapors, transforming into torrential rains to nourish all rivers—filling even the smallest ditches to overflowing.

The concluding reference to the "Rain Master's Elite Troops of Rahu's Essence" identifies the Rain Master (deity of precipitation) with Rahu (the ancient astronomical shadow planet), here representing the rain god's most potent forces. Through parallel structures and hyperbolic imagery, the entire passage showcases the formidable power of Daoist thunder rituals—where water and fire unite to subdue demons and vanquish evil.

This scripture describes the incantations and divine summoning scenes from Daoist Thunder Magic (a ritual technique for invoking thunder deities). The passage consists of several key sections:

The first part invokes the Thunder Department deities. When stellar lords like Ji Xing and Bi Xing (constellations among the Twenty-Eight Mansions) manifest, miraculous phenomena appear—leviathans crossing the heavens and towering waves. Crimson Fulu (Daoist ritual talismans) glow mysteriously as the Celestial Emperor's decree descends without delay. The immortal maiden A-Xiang scatters flowers while holding incense, while divine messengers swiftly transmit heavenly commands. A jade staff shatters crystal vessels, showering all creation with sweet dew. General Fire-Bell (a Thunder Department commander) executes orders with lightning speed.

Next comes the "Thunder-Rousing Incantation," summoning the Five Directional Thunder Lords: Azure, Crimson, White, Black, and Yellow Thunder—each corresponding to their respective Five Phases Qi energies (Wood, Fire, Metal, Water, Earth). These thunder deities permeate the Nine Palaces (Daoist directional cosmology), the celestial vault, the Northern Fengdu (underworld domain), and the void itself. The incantation references constellations like Jiao, Ji, Dou, Zhen, Zhang, and Yi, demonstrating the thunder gods' power to subdue all spirits. Deities including the Northern Dark Annals, Nine Ugly Purple Youth, Wind Earl and Rain Master assist in exorcisms—evil spirits vanish the moment the divine talisman arrives.

The "Five Thunders Summoning Incantation" employs mystic syllables like "Om Hong Hong" to invoke different thunder types: Celestial, Divine, Dragon, and Water Thunders. These thunderbolts vibrate the Yin-Yang polarity, flashing brilliant light to purge inauspicious forces. Local earth deities (Sheling) respond to the call, unleashing their power across the Ten Directions (all spatial dimensions).

The final section depicts the coordinated divine operations: Azure Youths (immortal boys) cast flames spanning ten thousand miles in the east, while Thunder Lord Mu-Lang Taiyi leads three mountain armies to split stone springs. The White Radiance Elder rides fierce steeds as Fire God Zhu Rong drives ornate chariots through rain-summoning clouds. Mysterious energies churn the seas—water god Feng Yi summons wind and rain. Even the legendary Weak Waters (where feathers cannot float) of Penglai Immortal Isle surge with waves. Crimson-haired, giant-winged thunder deities (likely Lei Gong) with blazing eyes spew lightning to command the Five Directional Dragon Kings. Dark clouds blanket the four seas as the rain formation prepares to descend.

This scripture contains incantations used in Daoist rain-summoning rituals, primarily describing the invocation of various deities to assist in rainfall ceremonies. It features numerous important Daoist divinities and thunder department generals:

The opening invokes the "Great Lord of Flowing Rivers" (water deity) and the "Purple Void Primordial Lord" (a high-ranking female divinity), with the ritual master requesting their swift descent, as rapid as the summoning of fire-bells. Subsequently, it calls upon "Swift Fire" (nimble fire deity), "Marshal Deng" (thunder department general Deng Yuanshuai), the Thunder God and Lightning Mother, and other deities to approach the altar bearing thunderbolts.

The recurrent phrase "By the urgent command of the Jade Pure True King's decree" represents a standard Daoist imperative formula, indicating the supreme authority of the Celestial Worthy of Primordial Beginning from the Jade Pure realm. The ritual master commands the five directional dragon kings to release rain, orders the "local thunder gods" to depart the area, and arranges for deities like "the Weaver Girl's Fourth Brother" to safeguard the ceremony.

The latter section details the summoning of five directional thunder generals: the Eastern Wood Thunder General presiding over spring's generative energy, and the Southern Fire Thunder General governing summer's thunderbolts. The master employs covenantal language such as "We shall not fail you, and you must obey," illustrating the reciprocal relationship between practitioner and deities—where the master accumulates hidden virtue (Yinde) while the spirits carry out their orders.

The incantation incorporates numerous thunder method mantras like "Om Hong Hong" and Bagua (Eight Trigram) directional terminology such as "Zhen palace and Xun gate," all characteristic expressions of Daoist thunder methods. The entire text maintains a rapid, thunderous rhythm, embodying the majestic authority of Daoist ritual arts in summoning storms and rainfall.

This is a ritual of Daoist Thunder Magic (a practice summoning thunder deities), where the master is invoking the Five Directional Thunder Gods:

First summoned is the Golden Thunder General from the Western Seven Qi (seven types of vital energy), representing autumn. He governs the metallic Qi of Geng and Xin, capable of bestowing nourishing rain upon all beings. Next comes the Water Thunder General from the Northern Five Qi, embodying winter. Though associated with austerity, he also protects living creatures. Then the Yellow Thunder General, born from the central Wu-Ji Earth Qi, is invoked as the sovereign of all seasons who executes the transformations of Heaven.

Following this, the subordinate envoys of the Five Directional Thunder Divisions are summoned: the Wood Deity's Wind-Thunder Envoy, the Fire Deity's Fire-Thunder Envoy, the Water Deity's Water-Thunder Envoy, the Metal Deity's Mountain-Thunder Envoy, and the Earth Deity's Earth-Thunder Envoy. These spirits each bear sacred titles: Eastern Wood Youth, Southern Blazing Radiance, Western Metal Victor, Northern Flowing Light, and Central Imperial Pivot. They can manifest as tempests and lightning, summon clouds and rain, even shake mountains and influence the sun and moon.

The incantation references the convergence of the Five Directional True Qi (represented by the Five Thearchs: Green, Red, White, Black, and Yellow, symbolizing the Five Phases) into unity, while beseeching the Jade Clarity True King of Divine Empyrean (highest thunder deity) to issue celestial commands. The ritual concludes with the formula "Swiftly, swiftly, in accordance with the statutes" to hasten the thunder gods' manifestation.

Key talismans and seals mentioned—such as the "Universal Thunder Command Talisman" and "Eight Gates Thunder Order"—are essential Thunder Magic instruments. The "Imperial Character Dao Ancestor Seal" represents Laozi's divine authority, while the "Chariot Character Constellation Seal" symbolizes dominion over the stars. Through incantations, seals, and hand mudras, the ceremony mobilizes the Five Phases' energies to command thunder and lightning.

This scripture describes the ritual procedures of Daoist Thunder Magic (a form of summoning thunder deities to exorcise evil spirits), focusing on talismanic practices. The content is divided into several key sections:

The text begins by invoking the Thunder Department deities, including the Chief Thunder Ruler (the principal deity of the Thunder Pantheon) and Marshal Bowen (a thunder general commander). These deities possess the power to topple mountains, summon storms, and lead three divisions of fierce generals to deploy poisonous cloud formations against demonic entities. The term "Ancestral Qi of the Divine Empyrean" refers to the foundational energy cultivated by the Shenxiao School (a major Daoist lineage).

Next, it details the talisman-drawing ritual: one must inscribe talismans in a water vat according to the twenty-four cardinal directions (aligned with earthly branches like Zi, Chou, Yin, Mao), stir the enchanted water with a ritual sword, and perform the Gangtai stepping pattern (a Daoist ceremonial footwork) toward the northwest. The ritual also requires preparing specially consecrated ink to pour into the vat, using five specific talismans to commune with heaven and earth while summoning wind lords, thunder gods, lightning mothers, and rain masters for coordinated celestial warfare.

Particular emphasis is placed on talisman arrangement according to celestial stems: each day governed by the Jia, Yi, Bing, Ding stems etc. has corresponding auspicious positions (Lu positions), with yang days requiring clockwise talisman placement and yin days counterclockwise. For example, on Jia days (associated with the Yin position), twelve talismans are arranged following the earthly branch sequence, while Yi days (aligned with Mao position) demand reverse sequencing.

The concluding section presents the stellar initiation protocol, meticulously documenting the sixty Jiazi days (ancient stem-branch calendrical system) with their corresponding talisman-starting positions and presiding deities. For instance, on Jiazi days, talismans begin at the "Zi" position in forward sequence under the leadership of the Dao Lord, while Yichou days initiate at the "Chou" position in forward sequence presided by the Xiang River Star Lord, and so forth.

All talismans conclude with imperative phrases like "Urgently, urgently, in accordance with the statutes and ordinances" or "Urgently, urgently by decree of the Supreme Primordial Yang Emperor of the Daoist Patriarch," signifying immediate execution under highest divine authority. The entire passage demonstrates the Thunder Magic system's intricate deity hierarchy, elaborate ritual precision, and meticulous spatiotemporal correspondences within Daoist practice.

This scripture documents the incantations and summoning rituals of Daoist Thunder Magic (a technique for commanding thunder and lightning). The content is divided into three main sections:

The first section outlines the temporal and directional rules for invoking divine generals on specific dates. For instance, in the Ren (9th Heavenly Stem) series, on Renchen days one must summon the "Tiger Whip" general starting from the Chen hour (7-9 AM) moving clockwise, while on Renwu days the ritual begins at the Xu hour (7-9 PM). In the Gui (10th Heavenly Stem) series, Guisi days require invoking the "Virtue and Blessing" general from the Si hour (9-11 AM), whereas Guihai days call upon the "Primordial Beginning" general starting at the Hai hour (9-11 PM).

The middle section contains esoteric mantras written in special symbolic characters, including names of Thunder Ministry generals like the "Cosmic Thunder Lord" and "Four Rain Sovereigns." These symbolic combinations are actually encrypted divine names that priests must write following specific stroke orders when creating talismans (fulu). The incantations depict scenes of thunder and lightning, emphasizing how Thunder Magic's power can make "ten thousand ghosts vanish without trace."

The final section details the summoning ritual procedure: first reciting command mantras to invoke high-ranking thunder deities like the "Supreme Clarity's Mysterious Vault Heaven-Sustaining Dao Ancestor," then ordering specific Thunder Ministry generals (such as Wei Xiong and Zhang Hongke) to mobilize designated divine troops immediately. Special instructions note that when drawing talismans, one must write the five characters for "wind, cloud, thunder, rain, lightning" within five white circles respectively, without mixing them up.

The concluding command verse summarizes Thunder Magic's core power source—the Eight Gate Generals and Nine Earth Thunder Kings will descend according to cosmic law, while the Primordial Beginning Divine Official (who governs primal qi) will activate heaven-and-earth energies to manifest the magic's effects. The entire scripture reflects the Daoist cosmological view that proper rituals can harness natural forces.

This talismanic incantation is a crucial component of Daoist Thunder Rites (rituals for summoning thunder deities), primarily describing how to invoke thunder gods through sacred talismans.

The opening phrase "倒天祛雷電生吾符" signifies that this talisman can summon thunder and lightning, requiring immediate implementation wherever it is deployed. The subsequent enumeration of divine titles like "Primordial Ancestor of Shenxiao, the True Sovereign" refers to the highest thunder deities in Daoism, including the Three Pure Ones (Sanqing) such as the Celestial Worthy of Primordial Beginning and the Supreme Lord Lao, along with principal thunder gods like the Nine Heavenly Sovereigns and the Thunder Emperor.

The middle section's recurring phrases "Thunder Gods Arise Swiftly" and the directional invocations (east, south, west, north, center) summon various thunder generals, including the Five Ancient Thearchs (representing the five directional emperors), the Five Qi Elders (embodying the Five Phases), and the Six Ministries' Thunder Emperors (chief deities of thunder administration).

When executing the ritual, the practitioner must first draw the talisman with a brushstroke from the Qian position (northwest) to the Xun position (southeast), mobilizing the Thirty-Six Thunder Gods. This is accompanied by chanting mantras like "Om Hong Hong Di Zha Duo Ban Dao Duo Zha Zha He," which employs the generative and controlling cycles of the Five Phases. The second brushstroke originates from the Kun position (southwest), granting authority to command thunder generals at will.

Finally, the talisman must be sealed with the "Two Thunder Ministry Seals" while reciting the Jade Purity Command—a decree invoking the authority of the Celestial Worthy of Primordial Beginning to summon thunder deities and the Swift Fire Edict Great God (a fire-element thunder general) for immediate manifestation. The entire ceremony requires coordination with Pacing the Dipper (a Daoist ritual footwork) to open the Heavenly Gate and materialize the thunder gods.

This passage describes a scene of summoning thunder deities in Daoist Thunder Magic (Leifa), a ritual practice system for invoking thunder generals to perform spiritual feats. The text begins by enumerating the names of major thunder deities: the mighty Thunder God (Leigong) is named Hanchen, the Lightning Goddess (Dianmu) is called Wenying, along with the Wind God and Rain Master He Qing. It then mentions the five directions (east, south, west, north, and center) each having corresponding thunder envoys—the eastern envoy is Moming, the southern is the Fiery Torch God Shaju, the western envoy is the Fierce Fire Boar Spirit Hemeng, the northern envoy is the Black Dog Deity, while the central domain is governed by the Yellow Chaos Fierce God Huanghun.

Each deity possesses formidable powers—they can deploy fiery wheels and command celestial troops. Upon receiving heavenly orders, they can overturn heaven and earth with thunderous roars and flashing lightning, reaching from the highest realms of the Great Void (Taixu) to the deepest netherworld. Their divine eyes pierce like lightning, meticulously searching for evil spirits, and they mete out severe punishments including beheading and dismemberment to those defying celestial decrees.

The text then details Thunder Magic practice methods: first holding water in the mouth and spraying it while commanding the eight natural phenomena of wind, clouds, thunder, and rain, enabling control over weather changes at will. Thunder Magic cultivation relates to the movement of Qi (vital energy) in Daoist practice—thunder resides at the center of thirty-six Qi types, governed by twenty-eight lunar mansions, issuing commands within twenty-five Qi fields, all operating according to the patterns of the Big Dipper's seven stars (specifically the first, seventh, and ninth stars).

Finally, it indicates the prosperous directions for Thunder Magic in different seasons: flourishing in the Mao position (due east) during spring, the Wu position (due south) in summer, the You position (due west) in autumn, and the Zi position (due north) in winter. These directional choices are deeply connected with Five Phases (Wuxing) theory and solar term movements.