《道法會元》Vol. 125

This scripture documents the divine hierarchy within the Daoist "Great Method of the Savage Thunder of the Nine Provinces' Community Decrees," which is primarily divided into three levels: Patriarchs, Lineage Masters, and Thunder Generals.

The first tier comprises seven Patriarch-level deities: Xu Xun (Chief Immortal Grand Historian of the Nine Provinces, renowned for miraculous works of salvation), Wan Dingxin (Perfected Lord who masters the wondrous Dao of Mysterious Emptiness), Wang Zongbai (a high-ranking Shangqing (Highest Clarity) ritual master overseeing thunder affairs), Qing Yangding (Shangqing master responsible for the Western Terrace's Thunder-Rain Decrees), Liang Tianjin (Jade Pivot Envoy-Attendant of the Golden Portal, holding important celestial office), Xiao Daochun (Divine Execution Immortal Lord of the Shenxiao (Divine Empyrean) tradition), and Liu Deqing (High Minister of the Jade Mansion of Divine Empyrean). Two Lineage Masters are also listed: Wang Yixuan (keeper of the Divine Empyrean Precious Registers) and Wang Mingwei (holder of the Shangqing Great Cavern Scripture Registers, known as the Iron-Solid Thunder Master).

The Thunder General system is then divided into complementary yin-yang divisions:

Yang Thunder Commander Kang Yao appears awe-inspiring with red hair and golden eyes, clad in red robes with golden armor, wielding an iron hammer and thunder wedge. His yin counterpart Liu De has black hair and a blue face, dressed in black robes with golden armor, standing with sword in hand. Specialized Thunder Striker Lü Kui presents a bizarre appearance with golden eyes and fleshy horns, holding command flags and iron talismans.

The Five Directional Yang Thunder Celestial Lords each possess distinct characteristics: Wu Cong of the East (blue robes holding a halberd), Wang Jian of the South (red robes wielding a broadsword), Meng Zhang of the West (white robes bearing an axe), Sun Heng of the North (black robes gripping a sword), and Guo Zhen of the Center (yellow robes carrying a staff). Four River Envoys complete the system: Qi Qing of the Yangtze (holding wind wheels), Wang Ba of the Yellow River (bearing water wheels), Zhao Yuanhai of the Huai River (grasping mirrors), and Song Kui of the Ji River (wielding thunder axes) - each governing specific aspects of wind, rain, thunder, and lightning.

These divine iconographies and ritual implements reflect the Daoist Thunder Method system's personification of natural forces, with distinct colors and weapons symbolizing different thunder attributes. Each general's attire and ritual objects carry specific cosmological meanings, collectively forming a complete pantheon of thunder deities.

This scripture documents the visual characteristics and summoning incantations of thunder deities in Daoist Thunder Magic (rituals for summoning thunder and exorcising evil). Corresponding to the eight trigrams (Bagua) and nine provinces, each thunder deity has specific attire and ritual implements:

The thunder deity commander of Yongzhou in the northwest (Qian position) is named Sheng Xiu, dressed in black robes with golden armor, holding a fiery chariot wheel. The thunder deity Feng Qian of Jizhou in the north (Kan position) wears blue-green robes with golden armor and grasps a saber. The thunder deity Fei Yan of Yanzhou in the northeast (Gen position) dons blue-green brocade with golden armor, wielding a vajra pestle.

The thunder deity Han Yu of Qingzhou in the east (Zhen position) wears green robes with golden armor, carrying a windmill. The thunder deity Jia Meng of Xuzhou in the southeast (Xun position) is clad in deep red robes, holding an iron flask that spews fire. The thunder deity Zou Hun of Yangzhou in the south (Li position) wears crimson-red robes and brandishes an axe. The thunder deity Zhang Xiang of Jingzhou in the southwest (Kun position) is dressed in brocade robes and also carries an axe.

The central thunder deity Zhang Qi of Yuzhou wears white robes with golden armor, holding a drill. The thunder deity Zhang Qian of Liangzhou in the west (Dui position) wears black robes with golden armor, pushing a waterwheel. There are also two fierce star deities: the Flowing Fire Fierce Star Yan Shichong with red hair and crimson face, dressed in red robes and shoes while riding a nine-headed vermillion phoenix, wielding a sword; and the White Tiger Fierce Star Ding Wenzhong with black hair and pale face, clad in black robe with white trousers astride a white tiger, holding an iron hammer in his left hand and a drill in his right.

Following this are secret thunder-summoning mantras, employing specific syllable combinations (such as reciting "Om Hong Hong Thunder Light Lightning Light Command Capture" three times) combined with visualization: first imagine purple light emerging from the southeast as the three thunder marshals Kang, Liu, and Lü manifest, then draw black Qi into the spleen to merge with it. During practice, press the tongue against the palate while mobilizing Qi from the heart, gallbladder, and kidneys to coalesce into the three marshals. For rain rituals, follow the sequence of prioritizing Marshal Liu on yin days and Marshal Kang on yang days, activating the Five Phases (Wu Xing) generative cycle (Metal→Wood→Earth→Water→Fire) to produce rain; for clear weather rituals, reverse the cycle (Water→Wood→Fire→Earth→Metal). The ritual concludes with the Nine Qi Thunder Lord incantation to summon wind, clouds, thunder, and lightning.

This scripture describes the incantations and talismanic (Fulu) practices within Daoist Thunder Magic, focusing on summoning thunder deities and mobilizing the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water) to exorcise evil and summon rain.

The opening section depicts the movement of five-colored thunder Qi across heaven and earth: white thunder Qi ascends to the high heavens, black thunder Qi descends to the Northern Feng (a netherworld in Daoist lore), yellow thunder Qi circulates at the center, and azure thunder Qi swirls through the void. These thunder energies coalesce into immense power—even tempests retreat before them, and no ghost or spirit dares resist. Thunder Department generals like the Northern Ling Black Chronicle and the Nine Ugliness Purple Youth, along with the Wind Earl and Rain Master (deities governing wind and rain), command lightning strikes that annihilate all demonic entities in their path.

The text then details the cultivation method for the "Nine Palaces Cavern Chant": when facing different directions, the practitioner must visualize Qi of corresponding colors while coordinating specific breathing techniques (ha, si, chui, hu, xu) to activate the Qi of the five viscera. For example, when facing east, visualize azure Qi and exhale with "ha" to stir heart-fire; when facing south, visualize crimson Qi and exhale with "si" to mobilize lung-metal energy. This blends the Qi of the Five Phases into unity for inscribing talismans and summoning deities.

Key incantations listed include:

1. Great Thunder Lord Chant: Summons 300,000 thunder soldiers to the ritual altar to suppress evil forces.

2. Command Talisman: Invokes the authority of the Jade Emperor and the Thunder Patriarch to compel thunder deities to descend swiftly.

3. Fire Elder Talisman: Calls upon the Fire Elder (fire deity), Wind Earl, and yang lightning for immediate response.

Critical ritual protocols:

• For rain rituals, the talisman brush must stroke toward the Kan position (north).
• For clear-skies rituals, the brush must stroke toward the Li position (south).
• The talisman is finalized by stamping three secret sigils (sacred symbols).

All incantations emphasize the phrase "urgently as the law commands" (急急如律令), demanding instant obedience from thunder deities. This system exemplifies how Daoist Thunder Magic harnesses cosmic energies and divine summons to alter nature, exorcise malevolent spirits, and refine spiritual practice.

This scripture documents a complete Taoist thunder ritual system involving talismans and incantations, primarily concerning ceremonial operations to summon thunder deities and mobilize the power of thunder.

The opening incantation "Duo zha li zha duo" consists of esoteric mantras for activating the genuine Qi (vital energy) of the five viscera (kidney Qi, heart Qi, gallbladder Qi) through specific breathing techniques like "blowing in," "exhaling in," and "puffing in" to guide Qi circulation. It then invokes three Thunder Department marshals - Kang, Liu, and Lü (important divine generals in Taoist thunder methods) to command the local earth gods (Sheling) from the Nine Provinces (ancient Chinese geographical divisions) and the yang thunder messengers.

The text details the steps for creating thunder talismans (Fulu): first using the "Nine Qi Thunder Lord Incantation" with the Jade Emperor's command talisman, then summoning five natural forces - wind, clouds, thunder, lightning, and rain - into the talisman. The recurring phrase "urgently urgently as the law commands" is a common concluding formula in Taoist incantations, signifying immediate execution.

Subsequent sections describe three types of thunder talismans:

1. The Summon Savage Thunder Talisman: Calls upon Thunder Department deities to descend swiftly

2. The Thunderbolt Activation Talisman: Mobilizes thunder envoys from all five directions (east, west, south, north, center), seasonal thunder lords, the Silver-Toothed Fierce Officers (thunder generals), and the Swift Fire Great Deity (a fire department deity)

3. The Sounding Thunder Talisman (also called Moving Thunder Talisman): Requires activation with local spiritual energy

The creation process involves specific hand seals (Hui), incantations (such as "Om chi duo zha"), and concludes with the sacred name of the Nine Heavens Thunder Ancestor Great Emperor (supreme thunder deity). The entire ritual emphasizes the combination of talismans, genuine Qi, and divine generals to achieve effects like summoning wind and rain or commanding thunder and lightning.

This scripture describes several methods for creating and using Daoist talismans (fulu, mystical symbols used in Daoist rituals to summon deities and expel evil). The focus is on rituals invoking thunder deities (celestial generals who govern lightning, wind, and rain) and eliminating demonic forces.

The first is the "Rainbow-Slaying Talisman," used to sever ominous rainbows (considered inauspicious omens). The method involves chanting an incantation while drawing the talisman, absorbing the vital essence (qi) from the Heavenly Gate (the celestial portal to the immortal realm). Within the circular symbol of the talisman, the character for "thunder" (雷) is inscribed, followed by drawing in the essence of the Tian Gang star (the three stars at the handle of the Big Dipper). During the ritual, the practitioner visualizes transforming into the form of the Tian Gang True Lord, forming the Thunder Mudra (a ritual hand gesture) with the left hand while reciting the Tian Gang incantation. When burning the talisman, the practitioner exhales toward the center of the rainbow, simultaneously using the Sword Mudra (a hand seal associated with exorcism) and the Celestial Eye (the "third eye" between the eyebrows) to inscribe the character "炓." Finally, the rainbow is severed with the Sword Mudra. The incantation commands the thunder forces to immediately carry out the task of eliminating evil.

The second is the "Flaming Malevolent Star Talisman," used to summon baleful stars. When drawing this talisman, the practitioner channels the fiery red qi (associated with the heart’s fire element) into the symbol while also drawing in the True Solar Fire qi from within the body. Upon activation, the malevolent star appears riding a white tiger. The practitioner must then strike the tiger’s eyes with the Thunder Mudra to provoke its fury, releasing a torrent of flames.

The third is the "White Tiger Summoning Talisman," used to invoke the Golden Tiger General (a guardian deity in Daoism). The practitioner infuses the talisman with the metallic qi (associated with the lungs’ metal element), writing with white radiance so that each stroke emits golden light. When using the talisman, the practitioner visualizes the true form of the White Tiger according to the day’s auspicious direction before burning it to summon the deity.

Lastly, the "Four Arrows Talisman" contains two incantations: the first summons the Great Thunder Deity and the White Tiger General, commanding them to destroy mountain and forest demons; the second orders the divine generals to lead fiery-wheeled thunder troops to incinerate ghosts and evil spirits. Both conclude with "Swiftly, swiftly, in accordance with the Supreme Emperor’s decree!" (急急如上帝律令), signifying immediate execution of the Celestial Emperor’s command.

These talismans all emphasize compliance with the "Supreme Decree of the Divine Empyrean True King Great Emperor," indicating their affiliation with the Shenxiao School (an influential Daoist sect during the Song Dynasty specializing in thunder rituals). The methods rely on visualization (cunxiang, meditative manifestation of divine forms), hand seals (shoujue, ritual gestures), and qi manipulation to summon thunder deities for the purpose of vanquishing evil.

This passage presents the incantations and formal edict format from Daoist Thunder Rituals (a system of Daoist practices centered on summoning thunder to exorcise evil). It describes the process of invoking Thunder Department deities to suppress malignant forces.

The Vermilion Bird (a southern fire-attribute divine beast) manifests as a baleful star, possessing the power to annihilate demonic entities. It soars across the heavens and shakes the earth, commanding thunder to act swiftly. The repeated phrase "urgently, urgently, in accordance with the statutes and ordinances" (急急如律令) emphasizes the mandatory nature of the incantation, demanding immediate execution of commands by the Thunder Department generals.

General Horse-Eyes (one of the Thunder Department deities) and Officer of Edicts (a divine general overseeing punitive laws) are summoned to mobilize thunderbolts, delivering retribution to malevolent spirits of the underworld. The subsequent "Commanding Incantation" elaborates on thunder’s might: when the Great White Tiger (a western metal-attribute divine beast) roars, it stirs fierce winds, baring fangs and spewing clouds. The ritual master declares their intent to pierce all obstacles with divine arrows—mountains crumble, rivers run dry, flames surge, rocks are penetrated, trees topple—even slaughtering livestock, mortals, and ghosts, while demolishing homes and temples.

The incantation further underscores the absolute power of Thunder Rituals: oceans may turn to mulberry fields, and sacred swords can force malignant entities to reveal themselves. Specific targets include the Three Baleful Forces (yearly, monthly, and daily afflictions), disputes and slander brought by the Vermilion Bird, and thunderfire plagues. Wherever the Four Baleful Officers (four types of malignant forces) tread, nothing can withstand the might of thunderflames and lightning.

The edict section adopts formal bureaucratic language, first petitioning the Celestial Court (the Golden Portal Imperial Throne). It explains that all Thunder Department bureaus have been duly notified according to procedure, yet due to the baleful forces’ disruptions, abnormal weather persists—scorching sun, dissipating clouds, stagnant earthly Qi (energy), and withheld heavenly rains. Given the urgency, immediate talismanic action is required.

Finally, specific instructions are given: draw two designated talismanic symbols (Fulu) on the front of the ritual paper, inscribe the secret phrases "Split-Roar Primordial Tablet" (分吼元圭对) and "Command Blazing Radiance" (令炎景华) on the reverse, and rotate it according to prescribed directions. Summon the baleful star Flowing Fire Yan Shichong and the baleful star White Tiger Ding Wenzhong, along with their retinue of thirty-six thunder generals (including nine upper-altar generals, nine lower-altar deities, and the community thunder god Sheling Shiyang), commanding them to hasten to the ritual altar. There, they must gather clouds and summon mists at the current year’s baleful方位 (direction), triggering thunder through the dynamic interplay of Yin and Yang.

This passage describes several crucial talismans (Fulu) and summoning rituals from Daoist Thunder Magic (Leifa), a practice of invoking thunder deities through incantations to exorcise evil forces.

The first section depicts the awe-inspiring spectacle of thunder’s might: flying sand and rolling stones, the deafening roar of thunder, illustrating both its ferocity and the profound mystery of cosmic power. It emphasizes the swift responsiveness of the Thunder Department deities, who execute commands with absolute precision—any delay in rainfall brings immediate punishment. Following this is a formal proclamation format, noting the date, the officiating priest’s rank and name, and invoking Patriarch Fire Master True Lord (Huoshi Zhenjun), a key deity of the Thunder Department, as witness.

Next is the specific method for using the "Blazing Fire Thunder-Suppressing Talisman" (Xuhuo Yafu): recite the incantation "Om ha zha mo yan ni she" seven times while drawing the talisman by absorbing golden light Qi from the Celestial Gate. The incantation essentially calls upon the power of the local Thunder God (Sheling Leishen) to summon Marshal Blazing Fire (Qinhuo Yuanshuai), a fierce Thunder Department general, to immediately carry out the rainmaking command.

A list of Thunder Generals assigned to various regions follows, such as Feng Qian of Jizhou and Zhang Xiang of Jingzhou—nine thunder deities guarding different directions. Also recorded are the specifications for crafting the "Five Thunder Iron Talisman" (Wulei Tiefu): one chi, three cun, and three fen in length.

The "Flaming Malefic Star Talisman" (Liuhuo Xiongxing Fu) and "White Tiger Malefic Star Talisman" (Baihu Xiongxing Fu) serve distinct purposes—the former expels ghosts and demons, while the latter subdues mountain and forest spirits. The first requires drawing Qi while facing south, with an incantation commanding thunder deities to incinerate evil; the second draws baleful Qi from the west, invoking the White Tiger Star Lord’s power to awe all creatures.

The most formidable is the "Heaven-Overturning Earth-Shaking Black Thunder Talisman" (Fantian Fudi Heilei Fu), which summons thirty-six fierce generals (e.g., General Celestial Slayer Jiechi, General Earthly Slayer Naye) capable of shaking heaven and earth, dispelling evil, slaying demons, and bestowing timely rain. A stern warning concludes the passage: this talisman’s overwhelming power demands cautious use.

Each incantation ends with the urgent command "Swiftly, swiftly, in accordance with the statutes!" (Jiji rulüling), emphasizing immediate execution. The entire ritual embodies the Daoist Thunder Magic principle of "harmonizing the microcosm of the human body with the macrocosm of heaven and earth," mobilizing natural forces through talismans, hand seals (shoujue), and visualization techniques.

This is a set of talismanic incantations (fulu) and ritual techniques from Daoist Thunder Magic (Leifa, the art of harnessing lightning power), primarily used for summoning thunder deities and exorcising evil spirits. The complete ritual consists of several key steps:

When drawing the "Thunder Arrow Lightning Execution Talisman," one must recite a secret mantra in conjunction. The practitioner employs specific hand seals (tiru) to channel the talisman's power into the paper while chanting: "Om ti hong lei pi li she, liu jin bai hu su qi she." This incantation invokes the White Tiger Star Lord (a Daoist guardian deity of the West) and the metallic elemental power of thunder.

Next comes the command to thunder deities, issued with celestial authority: "By Heaven's might, thunder rages and wind speeds, shattering heaven and earth, annihilating demons. I command thunder gods to strike with flying swords—those who resist shall turn to dust. By the True King's decree, swiftly pursue and execute!" The mantra concludes with the three-syllable power phrase "Om hong hong" to terrify evil forces into submission.

The "Execution Character Mantra" enumerates various malignant energies (shaqi) across time and space, particularly emphasizing the thirty-six thunder executions. Through this chant, the practitioner shakes the cosmos to summon lightning as celestial punishment for universal salvation. It must conclude with "By the decree of the Supreme Primordial Yang Emperor of Dao," invoking the highest divine authority.

Materials have strict requirements: the talisman wood must be paulownia, measuring one chi two cun in length and two cun in width. Before inscribing, the "Wood Youth Mantra" activates the ritual implement. For breaching thunder barriers, yellow paper talismans are burned at the altar.

The "Brush Consecration Mantra" reveals core principles: the master gathers vital energy (qi) from 84,000 li of heaven and earth, concentrating thunder's fierce execution power at the brush tip. The phrase "Those defying heaven shall become dust" exemplifies Thunder Magic's role as celestial retribution.

In practice, the master faces the Celestial Gate (northwest), forms the Five Thunder Hand Seal (wuleijue), performs star-stepping footwork (gangbu), then inhales from the southeast (xun position) to exhale onto the brush after seven recitations. Upon completing the talisman, the "Primordial Chaos Mantra" mobilizes twelve deities including the Water Virtue Star Lord and Green Youth Lord, commanding five thunder divisions to coordinate. The "flowing golden fire bells" refer to thunder instruments, while "four oceans and eight seas" symbolize dominion over all waters.

This tightly structured system—from deity summoning to demon execution—fully embodies the Thunder Magic philosophy: "With my body attuned to heaven-earth, with my qi commanding gods and spirits."

This is the ritual procedure for summoning thunder deities in Daoist Thunder Magic. The process begins with drawing the "Earth-Penetrating Thunder Summons" talisman (Fulu, Daoist mystical scripts used to communicate with deities), accompanied by performing Bugang (a special ritual stepping pattern) to break through earthly boundaries and open the Thunder City (abode of thunder deities), while simultaneously reciting incantations to activate the talisman.

Next, multiple thunder talismans are drawn, each corresponding to thunder gods from different directions:

The Eastern Barbarian Thunder Talisman is governed by Jiang Ganglun, with incantations emphasizing cosmic harmony and divine assistance to swiftly summon thunder troops. The Southern Barbarian Thunder Talisman, under Bi Jixian's command, invokes celestial flames and stellar energies. The Central Barbarian Thunder Talisman administered by Chen Shi mobilizes celestial generals through the decree of Taiyi Yuanhuang (an important Daoist deity). The Western Barbarian Thunder Talisman overseen by Hua Wentong emphasizes thunder shaking heaven and earth. The Northern Barbarian Thunder Talisman controlled by Lei Ya petitions for thunder magic to penetrate all three realms.

Each thunder incantation concludes with the standard formula "By the urgent command of the Thunder Ancestor Great Emperor" (a common Daoist talismanic phrase indicating immediate execution under the supreme thunder deity's authority).

Additional talismans include the Thunder-Accelerating Talisman governed by Ma Zizhen, and the Four Thunder Arrow Talismans for rapid thunder magic activation. The ritual concludes with a Dissolving Malignancies Incantation, invoking stellar deities like the Three Platforms and Kuixing to dispel inauspicious forces and ensure ritual success. The mentioned Yu Steps (legendary stepping patterns created by Great Yu) represent an essential Daoist ceremonial movement technique.

This passage explains the methods and taboos of Daoist Fulu (talismanic symbols imbued with spiritual power). It first emphasizes that Fulu must never be misused: those who violate the rules of talismans will face death, wicked sorcerers and petty men will suffer backlash from their own use, while only upright and sincere noble persons may employ them to bring prosperity to their households. The righteous Qi of Heaven and Earth (Qian Yuan Li Zhen) will thereby shower blessings universally, the four malignant influences (Si Jian Sha) will be dispelled, and even thunder and lightning will restrain their brilliance.

When activating the talismans, one must recite the incantation "Swiftly, swiftly, by the decree of the thunderous ordinance" (a standard Daoist command phrase). Special warning is given that these four malignant talismans contain ferocious divine power and must be used with extreme caution. They should only be employed after the inauspicious directions have calmed, burning incense and the talisman at specific orientations for efficacy. If encountering ominous signs like fierce winds or dark clouds, one must immediately retreat to an auspicious direction while invoking the Thunder Gods (Daoist deities governing lightning) for protection.

The text then introduces several specialized talismans:

1. General Thunderstorm Summoning Talisman: Used on the altar (ritual platform), to be burned when other rain-invoking talismans fail

2. Rain Prayer Talisman: Written in black ink on seven-inch long, three-inch wide black paper

3. Clear Weather Prayer Talisman: Written with cinnabar on vermilion paper of identical dimensions

4. Snow Prayer Talisman: Written with white pigment on white paper of the same size

Particular emphasis is placed on the proper use of these three talismans—they must be inserted into memorials (documents addressed to deities) and never employed casually. Only when all other prayers have proven ineffective may they be written according to the prescribed dimensions and colors. After inscription, they must be purified with incense smoke before being rolled into memorials for presentation. These procedures exemplify the strict liturgical requirements governing Daoist talismanic practice.