《道法會元》Vol. 124

This scripture documents the "Thunderbolt Fire Chariot Five Thunder Great Method" transmitted by the Shangqing (Highest Clarity) lineage, a major Daoist school. Primarily used for rainmaking during droughts and exorcising evil spirits, this method was employed during a severe drought when crops withered and people suffered. The celestial authorities had commanded water deities to seal all water sources, leaving common folk with no means to pray for rain while famine and plague spread.

To alleviate this disaster, supplications were made to the highest deity Yuanshi Shangdi (Celestial Venerable of the Primordial Beginning), requesting the dispatch of Thunder-Fire Primordial Sage Lord bearing talismanic commands to mobilize the Five Thunders and Three Offices (the celestial thunder bureaucracy) for widespread rainfall. This esoteric method was orally transmitted by Immortal Lord Wang Wenqing (a renowned Song dynasty Daoist), incorporating talismans (fulu), hand seals, and ritual steps (gangbu) capable of summoning wind and rain immediately. However, due to the tremendous power of thunder methods, transmission must be handled cautiously and never revealed lightly.

Practicing this method requires preliminary "spirit refinement" (lianshen): During seated meditation, visualize a point of light at the kidney region gradually transforming into flames that engulf the entire body, then exhale to scatter the ashes. Next, visualize the five directional qi (Wood-Green, Fire-Red, Earth-Yellow, Metal-White, Water-Black) merging into a purple-gold luminous sphere that takes form as an infant. This infant grows into the awe-inspiring figure of Thunder General Deng Tianjun (the fire-controlling thunder deity) - with azure skin, vermilion hair, silver teeth, and fiery eyes. He wields a fire drill in his left hand and an octagonal hammer in his right, entwined with fire dragons, with additional fire-spewing heads beneath each arm, surrounded by five thunder generals in formidable array.

The invocation requires burning incense, tooth-knocking rituals (kouchi), and loudly reciting summoning incantations. Practitioners must maintain utmost reverence when working with these thunder deities, as they possess fierce temperaments that demand solemn respect—frivolous engagement is strictly forbidden.

This describes the specific ritual procedures of Daoist Five Thunder Magic (a ceremony summoning thunder deities to perform thunder magic):

First, light a stick of Daoist incense, allowing its smoke to rise straight to the nine heavens. Strike the ritual drum three times—these drumbeats transform into celestial commands. The Shangqing Five Thunder Court (the administrative office of Daoist thunder deities) now burns incense to summon various thunder gods, including:

• Marshal Shao Yang of the Fire Chariot Five Thunder Court
• Great Deity Deng Tianjun (a major thunder deity) of the Swift Fire
• Judge Xin the Mighty
• Messenger Zhang the Swift Responder
• General Song Wuji of the Fire Bells
• The Five Direction Thunder Chariot Generals (Liu Zhong of Heavenly Thunder, Li Yongzhi of Earthly Thunder, Zhou Wenqing of Central Thunder, Song Yongning of Water Thunder, Zhu Shui'an of Human Thunder)
• Wind Master Fang Daozhang
• Rain Master Zhou Lie
• General Wang Jun of the Fire Wheels, and numerous other thunder deities

The ritual master must engage in visualization (meditative envisioning) of these golden-armored, yellow-turbaned thunder gods in black robes and helmets descending to the altar, awaiting commands. The specific methods are:

1. Form the "Zi Jue" hand seal with both hands and raise it to the forehead

2. Pinch the "Mao Wen" hand gesture

3. Perform the Gangtou steps (special ritual footsteps in Daoist ceremonies)

4. Recite the incantation: "By the decree of the Jade Purity Great Emperor (Yuanshi Tianzun), may the Five Thunder Generals swiftly come to aid me!"

Next, the following steps are taken:

• Draw in the spiritual Qi from the southeast
• Visualize golden light descending from the heavenly gate
• Form the Thunder Bureau hand seal with both hands placed at the waist
• Step in Gangtou formation while reciting the thunder-summoning incantation: "Wind rises from the Xun position, thunder shakes the nine heavens, clouds fly beyond the azure sky, rain falls before the great rivers..."

Then summon the Five Direction Thunder Generals individually, each with their own specialized incantation:

The incantation for Heavenly Thunder General Liu Zhong emphasizes his ability to capture demons and monsters;

The incantation for Earthly Thunder General Li Yongzhi highlights his transformative and rescue powers;

The incantation for Central Thunder General Zhou Wenqing should follow a similar format.

Each incantation concludes with "Ji Ji Ru Lü Ling" (a common Daoist incantation phrase meaning "execute immediately according to the statutes") to enhance its efficacy. The entire ritual employs various methods—visualization, hand seals, Gangtou steps, and incantations—to summon the thunder deities to descend and assist in the magical operation.

This passage describes the incantations and talismanic content of Daoist Thunder Magic (a ritual practice invoking thunder deities to exorcise demons). It consists of several key sections:

The first part contains summoning chants for three thunder generals. The first is Water Thunder General Song Yongning, depicted riding clouds while wielding a golden battle-axe (a ceremonial weapon), ready to obey the ritual master's commands. The second is Human Thunder General Zhu Yong'an, described with gleaming silver teeth, driving a dragon chariot to assist the practitioner's cultivation. The third is Central Thunder General, whose chant emphasizes lightning-speed movement and command over wind, fire, and thunder.

Following this is a series of esoteric mantras composed of special syllables like "Mi Di Xu Mi A Na Chen Ji Li" – these are secret transmissions in Thunder Magic, with each syllable corresponding to specific energies or deities.

Next comes the directive chant for commanding thunder generals, portraying their awe-inspiring forms: the Wind Earl (deity of wind) roaring to transform clouds, the Thunder Constellations shaking mountains and seas, and the Fire God dashing like meteors. The concluding phrase "urgently as the law commands" (Ji Ji Ru Lü Ling) is a standard Daoist imperative formula demanding immediate execution.

The final section details the "Fire Chariot General Thunder Talisman," listing names of prominent thunder deities: Swift Zhang Yuanbo, Fierce Officer Xin Hanchen, Blazing Fire Deng Bowen, each commanding thunder-fire troops. The talisman records ritual operations like "opening heaven's gate and closing earth's portal," along with the titles of four fire chariot generals (Liu Zhong, Li Yongzhi, General Zhou, etc.) representing celestial, terrestrial, central, and water thunder forces. These generals lead eight million troops to incinerate demonic entities and safeguard the human realm.

Collectively, this scripture demonstrates how Daoist Thunder Magic employs specific incantations and talismans (Fulu) to summon thunder deities, harnessing lightning's power for exorcism and protection rituals.

This scripture records the incantations and summoning formulas from Daoist Thunder Magic (a ritual practice invoking thunder deities to exorcise evil and heal illnesses). The main content is divided into several sections:

First comes the incantation summoning various thunder generals to enter the talisman (Fulu), naming deities like Wen Qing, General Jun Song Yongning, and Thunder Chariot General Zhu. They are commanded to swiftly descend into the talisman (Daoists believe infusing divine power into paper talismans enhances their efficacy) to capture malevolent forces and heal ailments. The conclusion emphasizes this is done by decree of the Great Thunder Ancestor Emperor (supreme deity of the thunder pantheon).

Next is the specialized Thunder Magic incantation "Electric Flashes of Fierce Flames," depicting the awe-inspiring forms of thunder generals: wielding lightning and thunderfire, commanding the Three Realms (heaven, earth, and humanity), and leading the Six Ding Generals (Daoist guardian deities) to purge demonic influences. Practitioners must accompany this with specific hand seals (Thunder Seal at mao/chen positions), forming mudras with the left hand while holding the talisman in the right.

The core incantation "The Supreme Thunder Lord" vividly describes the thunder generals' might: three hundred thousand celestial soldiers stirring wind and dust, iron-faced thunder gods with wolf-like teeth capturing demons and eliminating plagues, while earth-shaking thunder drums make all ghosts vanish. It stresses how all beings—from the Kuigang Stars (Big Dipper) to the Nine Springs (underworld)—must obey thunderfire's command.

Finally, the "Fire Bell Incantation" summons the southern fire bell deity system: Fire Bell Sovereign Emperor, Fire Bell General Song Wuji (southern fire deity), and others. It portrays their supernatural abilities to ride flaming wheels and hurl fire across vast distances, specifically mentioning four thunder generals governing directional fire chariots: Heavenly Thunder Chariot Liu Zhong, Earthly Thunder Chariot Li Yongzhi, Central Thunder Chariot Zhou Wenqing, and Water Thunder Chariot Song Yongning—forming fiery citadels encircling evil from all directions.

Note: Terms like "wu position" refer to Daoist hand seal orientations, while "Qi" denotes primordial energy. These chants require coordinated hand gestures, visualization, and talismanic techniques, constituting specialized ritual knowledge.

This scripture documents Daoist exorcism rituals for capturing malevolent spirits, comprising multiple incantations and talismanic diagrams (fulu). The core practice involves summoning Fire Department deities (including the Five Plague Envoys, Thunder Fire Chariot General Zhu Yong'an, etc.) to descend with sacred flames to purge demonic entities, along with a series of interrogative procedures for examining evil spirits.

The ritual commences with the "Spirit-Summoning Incantation" to mobilize the celestial thunder force, compelling the possessing spirit to manifest and declare its name. The practitioner must synchronize hand mudras (the Thunder Fire Seal) with visualization techniques (imagining divine generals binding the ghost). This is followed by the "Ghost-Restraining Incantation" to subdue the entity, while invoking the "Jade Emperor's Decree" to create a sacred boundary—inscribing the imperial command character on the ground and sealing the area with thunder qi (vital energy).

The subsequent "Great Fire Wheel Investigation Talisman" depicts a cosmic diagram incorporating celestial directions and the Four Celestial Animals (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise). This summons the Fire Wheel Sovereign to lead his fiery troops riding blazing wheels to incinerate the malign forces. Paired with the "Talisman Activation Incantation," it calls upon the Five Directional True Fires, petitioning the Southern Fire Virtue True Lord to arrive with his flaming chariot, using four great fire wheels to interrogate the evil spirit.

Should the entity remain unsubdued, the "Wind Wheel Examination Method" is employed—an alternate system combining the four elements (earth, water, fire, wind) with divine beasts. Throughout the ceremony, the ritual master continuously performs mudras and recites spells, harnessing thunder-fire energy through the rotating motion of fire wheels to force the spirit's manifestation and confession.

Note: The term "sha-pinching gesture" refers to specific hand seals, "ghost gate" denotes particular directional orientations in the human body or ritual space, and "thunder qi" indicates cultivated thunder energy. These esoteric techniques belong to the Daoist Thunder Magic tradition (Leifa) and require concurrent internal cultivation (neigong) practice.

This scripture primarily discusses Daoist methods for summoning wind deities, thunder gods, and other celestial beings, along with the establishment of ritual altars and techniques for capturing malevolent spirits.

The section on wind deities mentions summoning the Vermilion Bird (Zhuque, the southern fire deity), the Black Tortoise (Xuanwu, the northern water deity), as well as the Wind Wheel King (Fenglun Wang), Wind Wheel Lord (Fenglun Jun), and other deities who govern the winds. It also includes Wind Wheel Generals (Fenglun Jiangjun) and Wind Wheel Fierce Soldiers (Fenglun Mengzu), divine commanders of the wind forces. These deities can command fierce gales, stir up sand, stones, and mist, and shake the Three Realms (the realms of desire, form, and formlessness). The incantation emphasizes swift execution of divine commands.

The section on establishing a ritual altar (known as "setting up a prison" or liyu) involves drawing talismans (fulu) on white paper and arranging them in a battle-array formation. The talisman is initially left incomplete—only after the malevolent spirit is captured and brought into the altar is the final stroke added, sealing it with the thunderous qi (the energy of the thunder gods). The incantation calls upon prison-generals (yujiang) to set up iron beds, thousand-pound locks, and other instruments of punishment. Divine commanders such as Pang Ling and Liu Tong are summoned to drag the spirits into the altar, where they are judged according to the severity of their transgressions.

The final section contains a general incantation for summoning the thunder generals. It invokes the highest deities—the Jade Pure Celestial Venerable (Yuqing Shangdi, or Yuanshi Tianzun) and the Supreme Pure Celestial Venerable (Shangqing Dadi, or Lingbao Tianzun)—to issue divine orders for the thunder gods to descend. The text lists numerous thunder generals, including the Fierce Thunderbolt Commander (Xuahuo Lüling), Celestial Lord Xin (Xin Tianjun), Marshal Deng Bowen (Deng Bowen, a thunder marshal), and Zhang Yuanbo (one of the Thirty-Six Thunder Generals), along with the commanders of heavenly thunder, earthly thunder, water thunder, and human thunder. These deities are called upon to descend swiftly, riding their thunder chariots with overwhelming power.

The phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulüling) appears frequently—a common Daoist incantation formula demanding immediate execution of divine commands. Parenthetical notes provide practical instructions for ritual actions, such as finger mudras (qiejue) and star-stepping (bugang, ritual pacing in celestial patterns).

This scripture describes the "Five Thunder Rites" (祭五雷法) in Daoist Thunder Magic (雷法) – a practice harnessing lightning's power – which consists primarily of talismanic writing (符箓) and ritual procedures.

The talismanic section employs formidable thunder-related phrases like "the single Qi of thunder and fire" (雷火一炁, the primordial energy of lightning and flame) and "shaking heaven and earth" (震動坤乾), emphasizing Thunder Magic's overwhelming force. When inscribing the talismans, practitioners must accompany the writing with specific hand gestures (剔雷局炁诀, Thunder Qi Mudra) and incantations (e.g., the Spell of the Swift Fire Immortal 欻火大仙咒) to channel thunder deities' power into the talisman. The "triple token toss" (三擲令牌) ritual action refers to the priest throwing a command token three times – if malevolent spirits still refuse submission after this, they face complete annihilation.

The sacrificial portion details requirements transmitted by Fire Masters (火师, Thunder Magic patriarchs): rites must be performed on Liuwu Days (六戊日, auspicious dates in Daoist calendar) at remote highlands. Offerings include male geese, black snakes (or black paper substitutes), and rooster comb blood, with ritual implements like bamboo poles, dark spirit money (皂钱), and bowls arranged in the five directions (east, south, west, north, center). Facing northwest (the Qian position 乾位), the priest treads the Earth-Shattering Gang Steps (破地罡步, an exorcistic footwork), forms the Thunder Mudra (雷诀) with the left hand, transforms into a Five Thunder Envoy (五雷使者), and loudly summons Zhang Yuanbo (张元伯, Thunder Department's chief deity) and the Five Directional Thunder Generals (Liu, Li, Zhou, Song, and Zhu 刘李周宋朱五位将军).

Through talismans, ritual steps, and visualization (存想), the ceremony mobilizes five directional thunder gods' power to expel evil. Standard closing phrases like "swiftly obey the command" (急急如律令) emphasize immediate execution of divine orders. This text exemplifies Thunder Magic's fierce, dynamic character – harnessing natural forces through meticulous ritual protocols.

In Daoist ritual practices, the officiating priest establishes the Earth Gate (symbolizing the entrance to the underworld) at the center of the altar and respectfully pays homage to the Thunder Deities. At this juncture, the "Flaming Chariot Blazing Thunder Talisman" (Huoche Yanlei Fu) is employed—a type of fulu (talismanic register) used to summon the thunder generals.

The ritual first invokes Liu Yan, the Great Thunder General of the Southern Thunder Department. The talisman contains esoteric glyphs such as "魁𩲃𩵄䰢魓𩳐魒," which are special symbols for suppressing malevolent entities. Next, it summons Liu Zhi, the Great Thunder General of the Northern Thunder Department, whose talisman embodies the power of the Seven Stars (the Daoist names for the Big Dipper: "Greed, Giant, Prosperity, Civil, Honest, Martial, Breaker") combined with the might of thunder and lightning.

During the ritual, baleful qi rises as the awe-inspiring presence of the Thunder Department manifests. The ceremony simultaneously embodies compassionate protection for the people and the ruthless extermination of demons. The Five Directional Thunder Gods (representing east, south, west, north, and center) unleash their majestic power, mobilizing venomous dragons, fierce beasts, lightning deities, and celestial warriors (Tian Ding Lishi). Ferocious fire-beasts intertwine as hailstorms and torrential rains descend, with thunderbolts arriving upon the wind. The Nine Heavenly Messengers (high-ranking celestial deities) descend to the mortal realm wielding weapons and commanding cosmic forces, crushing all demonic entities. Blazing fire serves as the vanguard, descending with lightning speed.

The ritual requires reciting three fiery commands: "Heavenly Fire Ignite, Earthly Fire Ignite, Thunderbolt Fire Ignite." After the incantation, three fire seals are superimposed on the talismans of Generals Liu Yan and Liu Zhi. The specific method involves writing with ink, then consuming the talisman with purified water and a few grains of rice.

Next comes the "Talisman-Swallowing Incantation," summoning the Five Directional Thunder Gods: Heavenly Fire Thunder God, Earthly Fire Thunder God, Yin Fire Thunder God, Yang Fire Thunder God, and Central Earth Thunder God. They are petitioned to purify the internal organs, capture evil entities, and restore peace to the afflicted. The command emphasizes that this is by decree of the Heavenly Emperor, permitting no partiality.

The ritual concludes with the "Demon-Capturing Incantation": When thunder rumbles and lightning strikes, thunderfire erupts, annihilating ghosts and spirits. The Six Jia and Six Ding (Daoist guardian generals), Heavenly Messengers, Thunderfire Generals, Wind Earl and Rain Master, Thunder Duke and Lightning Mother all mobilize. No passage is granted above through the wind, nor below through flowing water—a complete blockade where all malignant forces are shredded by blades of wind. Swiftly executed according to the Thunderfire Command.