《道法會元》Vol. 122

This scripture recounts the lineage transmission of the important Daoist thunder ritual "Great Method of the Supreme Three-Five Shaoyang Iron-Faced Fire-Chariot Five Thunders." The narrative begins with Thunder Lord Shaoyang encountering the Celestial Lord of Six Heavens atop Zhurong Peak of Mount Heng (the Southern Sacred Mountain). The Celestial Lord bestowed upon him the Three-Yang Five-Thunders method, charging him with overseeing wind and thunder affairs, regulating floods and droughts among mortals, and controlling epidemics. He also entrusted ritual implements including the Great Thunder Fire Seal of the Capital Heaven and the Three-Yang Five-Thunders Divine Fire Seal.

After mastering his cultivation, Thunder Lord Shaoyang gained the ability to command wind and thunder at will. For his exceptional merits, the Heavenly Emperor conferred upon him the title "Three-Five Shaoyang Thunder Lord Fire-Chariot General," placing him in charge of thunder affairs under the Great Dipper's central bushel. The Heavenly Emperor then dispatched four marshals (Lü, Wei, Ren, Zheng) to the Shaoyang region of Hunan to assist in thunder governance. During this time, extraordinary celestial signs manifested—dark clouds blotted out the sun, fierce winds raged, and thunder shook mountain valleys continuously for three days, demonstrating formidable power.

Later during the Jin dynasty, Xu Xun (Xu the Perfected Lord), magistrate of Jingyang County, attained immortality through cultivation at Western Mountain in Yuzhang. Having mastered the Nine Heavens' numinous sword technique, he prepared to slay flood dragons harming the mortal realm. When one such dragon-essence fled to Tanzhou, the Heavenly Emperor granted Xu this thunder method, appointing him as Thunder-Rain Judge of the Dipper Office, with the five Shaoyang marshals assisting. They ultimately eradicated the dragon menace. This lineage was subsequently transmitted through the two Perfected Ones Wu Meng and Ding Yi.

The scripture emphasizes this thunder method's extraordinary secrecy. Recipients should emulate Xu the Perfected Lord's altruistic resolve and comprehend the five Shaoyang marshals' gathering purpose. Since antiquity, few have obtained its true transmission—only the lineage through Wu Meng and Ding Yi has endured.

This passage documents the important pantheon within Daoist Thunder Magic (Leifa), a ritual system harnessing the power of thunder and lightning. It recounts how after Xu Xun (the Perfected Lord of Jingyang) ascended to immortality, his Thunder Magic lineage remained largely unknown to the world, with only those who received authentic Shao Yang Thunder Magic transmission being privy to its secrets. The Daoist master Chen Nan (also known as Nanmu) of the Niwan lineage reverently recorded these teachings at the beginning of the Thunder Magic scriptures.

The hierarchy of thunder deities is presented as follows:

• The supreme ruler is the "Great Emperor of Eternal Life, the Jade Pure True King of Exalted Divine Empyrean"
• Secondary positions are held by the "Perfected Person of Original Destiny from the Thunder Office Directorate" and the "True Lord of Marvelous Aid and Divine Merit, Grand Historiographer and Celestial Envoy of All Immortals in the Nine Provinces"

The lineage of Thunder Magic transmission includes:

• The "Sovereign Lord of Six Waves" who oversees doctrinal transmission
• The "Jade Pivot Azure Numinous Sovereign Lord Xin Zhongyi" as the actual transmitter of the method

Particular attention is given to five Shao Yang Thunder Generals governing the five directions, each with distinctive iconography and ritual implements:

Eastern Thunder Duke: Iron-faced with bluish-black complexion, three heads and five arms, wielding a thunder drill, thunder hammer, thunder seal, fireball, and golden spear, standing atop a fiery chariot with flames spewing from a gourd behind him.

Western Thunder General: Upper body resembling the Five Manifestation Deities (folk religious figures), dressed in red robes with hat, lower body like a slender fish tail, holding a drill in the left hand and an axe in the right, surrounded by spheres of blazing fire.

Southern Thunder Marshal: Resembling the Five Thunder Envoys, wearing a cloud-patterned golden crown and golden armor over blue garments with golden sash, wielding thunder axes in both hands.

Northern Thunder Duke: Iconography similar to Zhenwu the Perfect Warrior as depicted by Tang dynasty painter Wu Daozi, dressed in black with golden sash, holding thunder drills in both hands.

Central Thunder General: Yellow-robed with golden sash, dual-wielding flaming swords, resembling the Five Thunder Envoys.

These five marshal-grade thunder deities could be summoned for various ritual purposes: exorcising evil, curing epidemics, subduing demons, summoning rain, or breaking through mountains and caves. The text provides detailed documentation of the iconographic characteristics and ritual functions of thunder deities from different directions, serving as crucial material for studying Song dynasty Thunder Magic transmission.

This scripture describes the visual characteristics and invocation methods of nine Thunder Department deities in Daoist Thunder Magic (a ritual practice summoning thunder generals through talismans and incantations). Each deity possesses distinct appearances and governs specific functions, allowing Daoist priests to summon them as needed during rituals.

First, the detailed appearances of the nine deities:

1. Great Immortal Xie Xianhuo of Azure Fangs and Thunderbolts has a tiger’s head, bear’s ears, elephant tusks, a bird’s beak, dragon claws, deer antlers, and a small ram’s head on his forehead. His body is covered in dragon scales, with four fire-spitting snakes coiled around his limbs.

2. Envoy Zhang Kelie, Roaring Commander of Wind and Thunder, has a boar’s head on a human body clad in golden armor, holding a yellow banner inscribed with the characters "Thunder Command."

3. Envoy Chen Zhichang, Black Herald of Thunderbolts, stands atop black clouds wielding a torch.

4. Envoy Qian Xiongfei, Scatterer of Clouds and Darkness, resembles a celestial warrior, holding a fireball amid black smoke.

5. General Ju Yangnu of the Black Boar and Iron Hound has a pale human face wrapped in a yellow headband, wearing a red robe and leopard-skin trousers. He wields a thunder axe and drill, surrounded by flames concealing a black boar and an iron hound.

6. General Huo Tianshou of the Fire Eagle and Foul Smoke has a dark face, wild red hair, three eyes, and wears yellow robes with bare red feet. He stands on a fiery wheel, clutching a flaming eagle.

7. Envoy Tong Kelie of the Purple Mound’s Thunder Edict, with a dragon’s head, elephant trunk, yellow robes, and tiger claws, holds a thunder axe in one hand and a severed head in the other.

8. Envoy Xu Xianding of the Southern Mound’s Fire Bell has a crow’s head, ghostly body, and pig’s feet, standing atop a three-legged turtle.

9. Envoy Chen Luanfeng, Overseer of the Five Thunders, has a crow’s head, ghostly visage, red robes tied with a yellow sash, pig-like legs, and fish scales. His eyes emit golden light, and his mouth spews flames.

In practice:

• For minor matters, silently recite the "Minor Summons" incantation.
• For urgent affairs, loudly call the deity’s name.
• For grave matters, formally dispatch them using a Fulu (talismanic document). If initial summons fail, another deity may be invoked instead.

These deities are fierce and formidable, requiring utmost sincerity during invocation. Visualization (Cunsi) must be precise, and commands must be issued with authority. With focused intent and proper incantations, their response is assured.

Their functions are comprehensive—whether petitioning the heavens, practicing rituals, subduing demons, or healing—all can be aided by their summoning. The text emphasizes selecting the appropriate method based on the situation’s severity, with devout concentration being the key to efficacy.

This scripture describes the appearances and duties of the twelve "Thunder Department Direct Talisman Deities" (Kuitai Zhifu Shenli) in Daoist thunder rituals. These deities take turns presiding over different two-hour periods (zi, chou, yin, mao, chen, si, wu, etc.), commanding thunder troops to execute celestial punishments.

The text first emphasizes the practitioner's obligation to maintain secrecy: these deities' true names must never be carelessly revealed, lest one incur heavenly retribution. Ritual negligence may result either in the deities refusing service or in attracting thunderous punishment. Only strict adherence to protocol can command the awe of spirits.

Each deity possesses distinctive iconographic features:

The Huangjing Deity of the zi period (11pm-1am) has a raven's head and white-spotted horse hooves, clad in black robes with leopard-skin trousers. Carrying a fire gourd (container for ritual implements) on his back and holding a yellow banner inscribed with "Thunder Command," he leads thirty-six black-bannered soldiers who control lightning, thunder, wind, and rain.

The Liuzhen Deity of the chou period (1-3am) sports an ox head with black-spotted goat hooves, wearing yellow robes with leopard-skin trousers. His fire gourd is tied with a blue flying ribbon while he wields a battle-axe, commanding yellow-bannered troops.

The Hufeng Mute Deity of the yin period (3-5am) bears a tiger head with yellow-spotted monkey feet, dressed in blue robes with leopard-skin trousers. His fire gourd has white flying ribbons as he brandishes a sword to lead blue-bannered soldiers.

The Rongyao Ling Deity of the mao period (5-7am) displays a white badger head with yellow-spotted chicken feet, robed in blue with white flying ribbons. Armed with an iron staff, he commands blue-bannered troops.

The Duoli Zhe Deity of the chen period (7-9am) possesses a dragon head with black-spotted dog feet, wearing yellow robes with blue flying ribbons. Wielding a thunder axe, he leads yellow-bannered soldiers.

The Bingju Lü Deity of the si period (9-11am) has a water-dragon head with blue-spotted pig feet, clad in red robes with black flying ribbons. Holding a thunder drill in his left hand and thunder axe in his right, he commands red-bannered troops.

The Nuanyan Liao Deity of the wu period (11am-1pm) features a horse head with blue-spotted raven feet, similarly robed in red with black flying ribbons to lead red-bannered soldiers.

Each deity commands thirty-six soldiers capable of manipulating different combinations of wind, rain, thunder, and lightning. These hybrid animal-human forms brandishing ritual implements embody the awe-inspiring ferocity of Daoism's Thunder Department pantheon.

This scripture describes the divine officers corresponding to the twelve earthly branches in Daoist Thunder Rituals, along with their appearances and duties. These officers are generals of the Thunder Department (the Daoist administrative division governing lightning and thunder), each commanding thirty-six thunder soldiers during their respective time periods to summon winds and rains or disperse clouds with thunder.

These divine officers possess extraordinary hybrid forms combining human and animal features:

• The noon-time officer Shi Axiong has a ram's head, black patterned skin, and ox hooves. He wears a yellow robe with blue floating ribbons and leopard-skin trousers, carries a fire gourd (a ritual implement) on his back, wields a broadsword in both hands, and stands amidst yellow clouds.
• The mid-afternoon officer Xu Zhigui bears a lion's head with red floral patterns and tiger paws. Clad in white robes with red ribbons, he holds a blade in his right hand and a human head in his left, standing within white clouds.
• The dusk officer Duo Boyan sports a rooster's head with red floral patterns and white paws, also dressed in white robes with red ribbons while carrying a torch.
• The evening officer Sun Zhen'er has a dog's head with black patterns and dragon claws, wielding an iron trident shaped like the character "mountain."
• The late-night officer Wu Meng possesses a boar's head with white patterns and serpentine claws, dressed in black robes with yellow ribbons while grasping a snake.

Each officer leads thirty-six thunder soldiers clad in armor and bearing flags matching their respective colors, appearing amid thunder, wind, and rain. These divine beings embody the vital essences (Qi) of the Five Directions (east, south, west, north, center) and the spiritual natures of the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise), belonging to the Shaoyang Thunder Method system where they oversee the twelve time periods within the Thunder Department.

When practicing this thunder method, adepts must form the corresponding hand seal (such as the "Zi" seal for the midnight period) facing specific directions while inhaling the associated elemental Qi to summon the presiding officer. For midnight, one forms the Zi seal, inhales northern Qi from the northwest direction, then invokes the presiding deity Huang Jing. Other time periods follow the same method with different officer names. This constitutes the essential technique of the Shaoyang Thunder Method, enabling practitioners to command thunder soldiers and manipulate weather through these divine officers.

This passage explains a Daoist exorcism technique called the "Shaoyang Thunder Method," detailing how to summon thunder deities using talismans and incantations.

The method for summoning thunder generals is first described: In emergencies, silent mental invocation suffices, while major affairs require ritual items like talisman paper, spirit money, and paper horses, stamped with the "Kuital General Talisman" seal. The optimal time is the Hour of Zi (11 PM–1 AM), burning talismans in the northern (Zi) direction to harness the power of celestial Yang Qi. These twelve generals are also called "Shaoyang Direct Messengers" or "Five Directions Savage Thunder."

Six types of "Shaoyang Thunder Lord True Talismans" are then detailed:

The first talisman must be carved from lightning-struck jujube wood, using red ink paste on sunny days and black on cloudy days. It expels evil, heals illnesses, demolishes shrines of malevolent spirits, slays monsters, and summons wind, rain, thunder, and lightning.

The second, also made from lightning-struck jujube wood, uses cinnabar ink mixed with vinegar. It issues commands to control wind and thunder, distinguishes humans from ghosts, and directs thunder generals.

The third, carved from poplar or peach wood, uses cinnabar ink blended with rooster blood. It governs clouds and rain, issues thunder decrees, cures illnesses, dispels plagues, and neutralizes venomous toxins.

The fourth, cast in iron or bronze molds, uses cinnabar ink mixed with wine. It summons thunderbolts, generates storms, slays evil entities, breaks curses and plagues, seals mountains, and collapses demonic caves.

The fifth, cast in raw iron molds, uses cinnabar paste mixed with pig blood. It stirs wind and clouds, binds flood dragons, devours demons, and shakes heaven and earth.

The sixth, carved from jujube wood, uses ink blended with realgar, orpiment, or cinnabar. As the core talisman of Shaoyang Thunder Method, it slays demons, dispels plagues, purges corpse toxins, protects households, cures ailments, stabilizes souls, neutralizes earthly maleficence, safeguards life, and averts misfortune. It can be used alone or stamped on the other five talismans to amplify their effects.

The "First Shaoyang Thunder Incantation" mentioned last is a mantra used with these talismans, though its exact content isn't recorded. The crafting process emphasizes special materials (like lightning-struck wood and animal blood) and auspicious timings, reflecting Daoist ritual emphasis on "cosmic resonance" between heaven and humanity.

This scripture records the incantations used in Daoist Thunder Rituals to summon the Thunder Department's divine generals, primarily employed in exorcism, rain-seeking, and disaster-averting ceremonies. The core content involves invoking the Thunder Department's divine team led by General Shaoyang, including deities like the Great Fire Chariot General, the Thunder God (Leigong), and the Lightning Mother (Dianmu).

The second incantation primarily summons General Shaoyang and his retinue:

"Three-Five Iron-Faced" refers to the awe-inspiring, stern visage of the Thunder Department's generals, while "Great Fire Chariot General Shaoyang" is a key figure in the Thunder Department, commanding the fire chariots (the Thunder Department's battle vehicles). The incantation repeatedly calls upon General Shaoyang by various titles, including the "Western White Palace's Eight Numinous and Eight Fierce" troops, concluding with the urgent command "Swiftly, by the decree of the Five Thunders!"

The third incantation depicts the majestic mobilization of the Thunder Department:

The Heavenly Emperor commands General Shaoyang to manifest his power, with dark clouds surging and lightning flashing. Fire chariots and torches (Thunder Department ritual implements) are unleashed simultaneously, as the Eight Numinous and Eight Fierce warriors, the Flying Lightning Jade Maidens (goddesses of lightning), and the Fire-Throwing Divine Kings (fire department generals) all spring into action, demanding the Thunder God's immediate response.

The fourth incantation portrays the Thunder Department's battle formation:

Between heaven and earth, the Heavenly Emperor decrees thunderous roars from the Northern Palace (Kan). General Shaoyang carries his fire gourd (ritual implement) and treads upon fire wheels, leading wind, thunder, and dark clouds. Fire eagles, black boars, and iron dogs (all Thunder Department mythical beasts) shake heaven and earth as thunder chariots rumble, demanding the Thunder God's immediate compliance with the talismanic command.

The fifth incantation belongs to the Shenxiao School (a major Daoist tradition):

The Jade Mansion of Divine Empyrean (highest Thunder Department institution) commands the Thunder Marshals of the Southeastern Palace (Xun) to mobilize. Marshal Xuhuo (a key Thunder Department general) summons wind and thunder, shaking heaven and earth. The Five Directions' Savage Thunders and the Eight Directions' Cloud Thunders act simultaneously, demanding the incineration of all demonic forces. It particularly emphasizes absolute obedience to the decree, with severe punishment for violators.

The sixth incantation, also called the "Dipper Mansion Thunder Rain Judge's Incantation":

Begins with the Thunder Ritual mantra "Om Hong Hong." The phrase "San Tan Na Han Nan Yan Qian Yi Chi" may be an esoteric formula. It summons the various Divine Kings of the Nine Heavens Fire Department (highest fire deity institution), unleashing divine fires like the Seven Stars' Thunderbolts and Nine Flames' Lightning, demonstrating the combined might of thunder and fire.

These incantations exemplify the Thunder Ritual principle of "commanding spirits through Qi (vital energy)," where specific mantras and hand seals are combined to mobilize the Thunder Department's power. The frequent appearance of "Swiftly, by the decree!" reflects standard Daoist terminology for commanding spirits, indicating immediate execution is required.

This scripture depicts a thunder ritual (Leifa) in Daoist practice—a method for summoning thunder deities—where Marshal Wei De of the Nine Heavens' Blazing Fire, a formidable thunder deity, leads his divine troops to subdue demons. The marshal rides mythical beasts like the one-legged Kui dragon, flying tigers, and lions, commanding a million divine soldiers. He wields the Five Emperors' ceremonial axe (a ritual implement symbolizing authority), accompanied by subordinate officials such as fire attendants and fire clerks.

When the thunder deities mobilize, heaven and earth tremble: demonic forces panic, the sacred mountains and rivers of the grotto-heavens (Daoist paradises) shake violently, and waters boil. The wind and fire divisions of deities coordinate their assault—flaming clouds darken the sky, eight fire dragons surge forward, and the Five Celestial Generals (high-ranking thunder gods) unleash peals of thunder, stirring up dust and stones. Their might illuminates the Three Realms (heaven, earth, and the underworld), forming a crimson barrier of protection. The Bagua Thunder (an advanced thunder technique) engulfs all directions, its thunderclaps shaking the cosmos.

Following this is the invocation of Thunder Lord Shaoyang, a key thunder deity, through seven incantations, including the Heaven-Hearing Spell and the Thunder-Summoning Spell. These mantras contain esoteric Sanskrit-derived syllables, such as "Om Hou Xi □ Gan Bi Li Zha," which belong to the secret transmissions of Daoist thunder rituals. Their usage follows strict protocols: major affairs require loud recitation, minor matters silent chanting, and emergencies demand three uninterrupted repetitions. Typically, five to seven recitations are performed, or twenty-one for a full ritual. After chanting, the practitioner must gather the Thunder Qi (vital energy of thunder) and exhale it into talismans (Fulu) or consecrated water.

The text concludes with the "Azure Fang Thunderbolt Talisman," a crucial thunder talisman inscribed in cinnabar on yellow paper. Drawing it requires holding one's breath and focusing the spirit (Shen), followed by sealing it with a ritual stamp. Such talismans are commonly used in exorcisms, healing, and demon-subduing ceremonies, embodying the integration of incantations, talismans, and inner alchemy (Neidan) in Daoist thunder rituals.

This scripture records several types of Daoist talismans (fulu) and their methods of creation and application, primarily used for exorcism, healing, and rain-summoning rituals. Each talisman follows specific writing conventions, employs particular materials, and corresponds to designated deities.

The first type is for dispelling mountain spirits and demonic entities. Created by inscribing characters for "fire" and "elimination," it's burned alongside gold paper offerings (joss paper and paper horses). Activation requires chanting incantations to summon thunder department troops, with special emphasis on reverent gratitude to the immortal fire commander who leads these thunder soldiers.

The second type is the "Whistling Wind and Thunder Talisman." When drawing this, one must imprint seals within black circles while writing characters for "thunder" and "urgency." Using blue paper and white powder, the practitioner must hold their breath during inscription. Governed by Marshal Zhang (a thunder department deity), this talisman mobilizes celestial troops to summon lightning against evil spirits. It can be burned and mixed with water for medicinal use or worn as personal protection.

The third type, the "Cloud-Dispersing Black Talisman," is written on blue paper while holding one's breath. Primarily employed for rain invocation and plague expulsion, it operates under Commander Chen's authority. Burning gold paper cloud-horses during mao hour (5-7 AM) activates it, while ashes mixed with water serve medicinal purposes.

The fourth is the "Thunderclap Black Talisman," inscribed with black ink on yellow paper featuring characters like "drought demon," "elimination," and "thunder." Capable of summoning storms, it specifically targets mountain and tree spirits under Commander Qian's jurisdiction. Either burned completely or worn as a partial talisman.

The fifth type, the "Southern Mound Fire Command Talisman," requires incense burning and breath control during its creation with black ink on yellow paper. Effective for exorcism and household protection, it can be painted with cinnabar on cypress wood and hung above doorways. Executed by Marshal Xu, it also captures mountain spirits.

The final type is the "Black Boar Iron Dog Talisman," written with cinnabar on yellow paper while burning incense and holding breath. These talismans collectively demonstrate Daoist practices of communicating with deities through prescribed rituals and materials to achieve exorcism and healing purposes.

This passage describes several types of Daoist talismans (fulu) and their methods of creation and application. These talismans are primarily used for exorcising malevolent spirits, capturing ghosts, healing illnesses, and rescuing people.

The first talisman requires writing the five characters "Three Fires, One Thunder, One Baleful Force" in overlapping layers on ritual paper, repeating this seven times. When drawing the talisman, the brush must make seven or twenty-five rotations. Upon completion, the celestial envoy Ju will lead heavenly troops to execute its purpose. For use, one can burn the talisman along with paper armor-horses (jiama) made of gold foil to pursue spirits and rescue people. Alternatively, inscribing it with cinnabar on blue stone and burying it in the central courtyard can suppress gossip, expel spirits, and remain effective when worn on the body.

The Fire Eagle Pungent Smoke Talisman must be written with cinnabar on yellow paper while holding one's breath (biqi) and forming the Thunder Hand Seal (leijue). The design incorporates the characters "One Thunder, One Fire, One Baleful Force" with seven brush rotations within a thunder circle. Envoy Huo leads celestial troops in its execution. Similarly effective when burned to pursue spirits, it can also be inscribed on blue stone and buried in the northeast (gen position) to resolve karmic debts and cure corpse-consumption illnesses (shizhu) caused by ghosts.

The Resplendent Thunder Command Talisman follows a similar method but requires writing "Three Fires, Five Thunders, One Baleful Force" within nine black circles, each with seven brush rotations. When used with burning paper armor-horses, Envoy Tong summons wind and thunder to punish harmful demons, evil spirits, and improper sacrifices. It can be activated in the northwest (qian position) or southeast (xun position) for exorcisms.

The Five Thunders Overseer Talisman involves writing the character "Thunder" in five circles, each with seven brush rotations. When burning it, visualize the Thunder God appearing in the southeast while loudly summoning Envoy Chen Luanfeng to lead thunder troops against evil. Alternatively, inscribe it on blue stone and bury three feet deep in the northwest (xu position) to suppress fire spirits and malevolent deities.

The final Nine Talismans Summoning Thunderbolt Incantation invokes celestial thunder power: "By the infusion of thunder force from the Big Dipper's seven stars, where the Tian Gang star points, five thunders strike immediately. By the Supreme Emperor's decree, let lightning descend instantly, commanding winds, thunder, flying sand, and rolling stones to execute swiftly!" The chant sequentially summons five thunderous manifestations: the thunder chariot, lightning, thunderclaps, tremors, and other awe-inspiring powers.

This scripture documents the specific procedures and incantations for Daoist Thunder Magic (a ritual practice invoking thunder deities to exorcise evil and heal diseases). The main content is divided into three parts:

First is the Thunder Summoning Incantation, which calls upon the Five Directional Thunder Gods (representing the five elemental attributes of Metal, Wood, Water, Fire, and Earth) to coordinate their powers and generate formidable lightning force. Names like "Fourth Brother of the Weaving Maiden" mentioned in the chant refer to titles of thunder department generals. Recitation must be accompanied by specific hand mudras and visualization (meditative focus).

Next is the method for creating the Kui-Tai Master Talisman: A jujube wood seal must be carved, then stamped on ritual paper using different colored inks on specific days (black ink on yin days, cinnabar on yang days). When using the talisman, one must burn incense while holding it, coordinating with thunder mudras and command spells, selecting appropriate directions and breathing techniques according to the time period. This talisman primarily dispatches twelve divine officers to carry out tasks.

Finally comes the Kui-Tai Supreme Thunder Incantation - the chant summoning the highest commander of the thunder department. The "Great Divine Law-Order" mentioned refers to the swiftest thunder general, with the incantation describing thunder deities' supernatural abilities to slay demons, command winds, and summon rain. Through this chant, practitioners can command celestial troops and generals to harness thunder for subduing evil.

The entire ritual's crucial points are: When drawing talismans, one must complete them in a single breath without interruption. After completion, exhale onto both talisman and water while visualizing the fu (talisman) radiating boundless light and thunder shaking heaven and earth. Usage requires sincere incense burning, selecting corresponding operations based on the time period, and finally burning the talisman-charm in the appropriate directional position.