《道法會元》Vol. 129

This scripture primarily explains the methods of selecting auspicious timings and directions in Daoist Thunder Magic (a ritual practice of summoning thunder through talismans and incantations). Several key concepts are highlighted:

The mysteries of thunder's movement originate from the pivotal mechanisms of heaven and earth, following the fundamental principles of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). Yang represents vitality, while Yin signifies purification—thunder can both nurture all things and vanquish evil. In terms of directional correspondences: the Mao position (due east) is the Gate of Thunder, the Zi position (due north) is the Cave of Thunder, the Xun position (southeast) is the Door of Thunder, and the Li position (due south) is the Abode of Thunder—all these directions relate to thunder's movement.

To successfully summon thunder, gather clouds, and command wind and rain, one must choose directions where thunder is most potent (such as the seven positions of Mao, Chen, Xun, Li, Kun, Dui, and Xu) while avoiding directions where thunder lies dormant (Hai, Zi, Chou, Yin). Practitioners must also observe celestial signs: the Zhen constellation (one of the 28 lunar mansions) governs thunder, the Xu-Wei constellations govern snow, the Ji star governs wind, and the Bi star governs rain. The optimal moment for ritual occurs when fierce constellations (like Taiyi or Tiangang) align with specific positions, coinciding with the direction of the Thunder God (a deity of the Thunder Ministry).

For practical ritual operations:

• To expel evil, use the "Golden Tiger Great Radiance Star-Severing" technique combined with the Flowing Fire Malefic Star, burning thunder-fire talismans tied beneath temple trees.
• For rain prayers, locate the Rain Master (deity of precipitation) when aligned with the Bi constellation.
• For clear skies, await the convergence of the Wind Lord and the Ji constellation.

The ritual master (faguan) must initiate ceremonies during hours when malefic stars like Tiangang occupy their palaces—this ensures immediate efficacy.

The text particularly emphasizes the coordination of constellations, directions, and timing: for instance, when the Thunder God resides in the Mao position, if the Taiyi star enters its palace while the Zhen constellation aligns—and Tiangang's fierce energy arrives—summoning thunder at this moment will surely elicit a response. All operations must strictly follow the principle of "confronting prosperity with opposition," meaning one selects thunder-potent directions paired with opposing hours to maximize ritual effectiveness.

This scripture primarily discusses Daoist methods of weather prediction through celestial phenomena and the practical application of thunder rites (Leifa).

Regarding rainfall prediction: When celestial bodies like Taiyi (the North Star), Tiangang (the handle of the Big Dipper), and Hekui (another name in the Dipper constellation) appear in specific positions, heavy rain will follow. If Taiyi aligns with the Xu and Wei lunar mansions (two of the Northern Black Tortoise's seven mansions) and shares a celestial sector with the Wind Master and Rain Master (deities governing wind and rain), hail or snow will occur. The appearance of Dengming, Hekui, or Tiangang in particular positions indicates clear weather. Each of the twenty-eight lunar mansions corresponds to specific directions and influences—for instance, Xu and Wei belong in the north (Hai, Zi, and Chou positions), while Zhen star governs the southeast (Chen and Si positions).

Concerning thunder rites: The text mentions "four opposing directions" (the twelve Earthly Branches' four sets of opposing positions, such as Zi-Wu-Mao-You), where thunder manifests with varying intensity. Its power peaks in the Chen-Xu-Chou-Wei positions, weakens by half in the four seasonal commencement positions (the first month of each season), and in Zi-Wu-Mao-You positions, it may cause alarm without major impact. Thunder practitioners must meticulously study these patterns.

Ritual procedures: To summon thunder, the practitioner first invokes the duty-bound celestial general (Zhifu), then the Thunder God, followed by issuing Tiangang commands, and finally employs thunder-arrow ritual implements. For rainmaking, talismans are inscribed on iron plates and cast toward the Bi lunar mansion (one of the Northern mansions), accompanied by mudras (ritual hand gestures) and bugang (cosmic pacing steps).

Exorcism methods: When confronting life-threatening demonic forces, practitioners calculate the positions of inauspicious stars like the Golden Tiger Great Sha or Flowing Fire Malignancy in their palms, then suppress them with thunder-fire talismans (employing the Five Phases' fire-over-metal principle) to instantly incinerate evil shrines. However, the text emphasizes these techniques require authentic oral transmission from a true master—ordinary practitioners could never master them in a lifetime.

Final note: Standard thunder summoning requires prior petition to the Supreme Deity (Daoism's highest divinity). Yet in emergencies like exorcisms or healing, awaiting divine approval would be as futile as "walking slowly to extinguish a fire." Here, the "Jade Mansion of Thunderclap" (Leiting Yufu) is referenced as the celestial institution governing thunder rites.

This passage expounds the core principles, cultivation requirements, and seasonal applications of Daoist Thunder Magic (Leifa).

First, it emphasizes that Thunder Magic (Five Thunder Orthodox Method) represents the supreme mystical art in Daoism, accessible only to those with genuine spiritual roots, unwavering loyalty, filial piety, and righteous temperament. Practitioners must internally refine true Qi (primordial energy) and accumulate yin virtue (yin De) to command thunder deities. The Celestial Master (Tianshi) Zhang of the Han Dynasty once manifested infinite divine generals through true Qi to subdue demons. When Master Wang Huo transmitted the teachings to Wang Shichen, he outlined four essential requirements: cultivating Neidan (internal alchemy) to preserve the physical form, accumulating merit to penetrate profound mysteries, purifying the spirit (Shen) to attain mental clarity, and serving humanity to achieve Daoist fruition. Authentic immortal cultivation fundamentally serves nation and people by eliminating harm and establishing peace.

The text then details Thunder Magic's seasonal applications across eight solar terms:

At the Beginning of Spring (Lichun), thunder's first rumble heralds all things' germination. However, excessive thunder causes crops to bear no fruit and foretells childhood convulsions, potentially leading to autumn droughts. Thunder Qi gathers in the northeast (Gen position, corresponding to Yin).

During the Waking of Insects (Jingzhe), thunderclaps converge as reptiles awaken and vegetation flourishes. Thunder Qi concentrates in the true east (Zhen position, corresponding to Mao).

At the Spring Equinox (Chunfen), thunder's vibrations determine summer and autumn rainfall. From this term onward, ritual masters may formally employ Thunder Magic for rain prayers and temple purifications to eliminate evil.

When Summer Begins (Lixia), thunder's power peaks—capable of summoning lightning dragons for rain and executing malevolent spirits while punishing the wicked. Thunder Qi shifts southeast (Li-Xun positions, corresponding to Si-Wu).

During the Summer Solstice (Xiazhi), thunder's nature transforms as local earth deities and dragons assume respective duties. This period suits practicing Sheling Thunder Magic (local deity mobilization), with effects lasting until the Autumn Equinox.

At the Beginning of Autumn (Liqiu), thunder stands guard, influencing winter precipitation. This passage particularly stresses practitioners' strict adherence to precepts—transgressors sink into bitter seas while diligent cultivators invariably witness spiritual efficacy.

The Autumn Equinox period is known as "Thunder Concealment" (Leiyin), foretelling the arrival of winter's cold and pestilence. During this time, thunder retreats underground, no longer producing its crashing sounds; serpents and insects enter hibernation, plants wither, and all things decline. Practitioners of thunder magic (Leifa) must refrain from casually summoning thunder during this season, lest they incur severe retribution. The thunder qi (vital energy) withdraws to the northwest (corresponding to the Qian position in the Bagua and the Hai position in the earthly branches).

The Start of Winter period is called "Thunder Sinking" (Leichen), indicating potential warfare in the nation and calamities that may befall rulers and nobles. At this time, purification rituals (Zhaijiao) should be conducted to avert disaster. The thunder qi sinks into the northern position (Kan position).

The Winter Solstice period is termed "Thunder Latency" (Leifu), presaging possible famines, droughts, floods, or epidemics in the coming spring, with common people suffering from fire and water calamities. Purification rituals should likewise be performed during this period to mitigate these omens.

These records serve as warnings to thunder magic practitioners against recklessly invoking thunder during these seasonal transitions.

The text then details methods for summoning clouds and rain through astral flight divination (Xingxiu Feidun), a Daoist astrological technique. It specifies correspondences between the celestial stems and lunar mansions: for example, the Jia day aligns with the first celestial flight of the Nu Mansion (one of the 28 lunar mansions), the Yi day with the sixth earthly flight of the Di Mansion, the Bing day with the second earthly flight of the Dou Mansion, and the Ding day with the seventh celestial flight of the Lou Mansion, and so forth.

A comprehensive chart outlines the positions of lunar mansions corresponding to each two-hour period of the day for all ten celestial stems (yang stems progress sequentially, yin stems regressively; yang stems correspond to odd numbers, yin stems to even numbers). For instance: On Jia days, beginning at the midnight hour (Zi), the sequence follows Nu Mansion 1, Xu Mansion 2, Wei Mansion 3, Shi Mansion 4, Bi Mansion 5, Kui Mansion 6, Lou Mansion 7, Wei Mansion 8, Mao Mansion 9, Bi Mansion 10, Zi Mansion 1, and Shen Mansion 2. On Yi days, the reverse sequence starts at midnight with Di Mansion 6, Kang Mansion 5, Jiao Mansion 4, Zhen Mansion 3, Yi Mansion 2, Zhang Mansion 1, Xing Mansion 10, etc. Other celestial stem days follow analogous patterns.

These astral flight principles formed the essential framework for ancient Daoist priests to calculate celestial timings and perform cloud-summoning rain magic. Mastery of the intricate correspondences between celestial stems, earthly branches, and lunar mansions was prerequisite for proper execution of these sacred techniques.

This scripture explains a Daoist divination method called the "Five Phases (Wuxing) Concealment Calculation Technique," primarily used for selecting auspicious dates and determining favorable directions. The text outlines the correspondences between the celestial stems (Tian Gan) and earthly branches (Di Zhi) with the twenty-eight lunar mansions (Xiu), as well as the calculation rules based on the Five Phases (Wood, Fire, Earth, Metal, Water).

The passage first details how specific combinations of celestial stems (such as Ren and Gui) and earthly branches (such as Zi and Chou) correlate with particular star positions. For example, "Ren day, Zi hour corresponds to the fifth degree of the Wall Mansion (Bi Xiu)" indicates that during a Ren day, the Zi hour aligns with the fifth division of the Wall constellation. These references include all twenty-eight mansions, such as Wall (Bi), Legs (Kui), Bond (Lou), and Stomach (Wei).

The text then elaborates on the specific rules of the "Five Phases Concealment Calculation Technique": calculations are made according to their yin or yang nature (yang numbers generate yang numbers, yin numbers generate yin numbers), with each of the Five Phases assigned a specific concealment number: Metal (13), Water (7), Earth (15), Fire (9), and Wood (11). The calculations follow the principle of "generating yang by adding a certain number/generating yin by adding a certain number," performed three times in sequence.

An example is provided for the Ren-Shen day and Shen hour: first, the starting lunar mansion corresponding to the Ren day is identified, then, based on Metal's concealment number (13), counting thirteen positions from the Girl Mansion (Nü Xiu) leads to the Hairy Head Mansion (Mao Xiu). The auspicious or inauspicious direction is then determined by considering the positions of the Winnowing Basket (Ji) and Wall (Bi) Mansions.

Finally, the text lists the cyclical patterns of generation and overcoming among the Five Phases: Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water; simultaneously, Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood, Wood overcomes Earth, and Earth overcomes Water. These relationships form a crucial theoretical foundation in Daoist ritual practices for assessing auspiciousness and inauspiciousness.

This calculation method is primarily employed in Daoist purification rituals (Zhaijiao), liturgical ceremonies (Keyi), and selecting auspicious dates and times. Through intricate computations of lunar mansion positions and the generative/overcoming dynamics of the Five Phases, it determines the most favorable timings and orientations.

This scripture primarily expounds on the ancient Daoist esoteric method of weather prediction through celestial observation. The text reveals that this astrological forecasting technique originated from Patriarch Wang Shichen (a renowned Song Dynasty Daoist) who received authentic transmission from the Stellar Lord Wang Ruocheng of the River Chief constellation. Belonging to the core secrets of Thunder Magic (Daoist wind-and-rain summoning arts), it has rarely been transmitted beyond inner circles throughout history.

The scripture comprises two sections:

The first section, "Stellar Avian Correspondences," meticulously documents the weather phenomena associated with each of the Twenty-Eight Lunar Mansions (ancient Chinese astronomical divisions) during yin and yang days. For instance, the Lou and Bi Mansions correspond to rainy days during yang days, while the Dou and Xu Mansions indicate rain during yin days; the Jing Mansion signals lightning during yang days, and the Zhang Mansion during yin days, and so forth.

The second section presents seasonal observation formulas divided into spring, summer, and autumn sets:

The spring formula states that when the sun traverses the Shi and Bi Mansions, expect wind and rain, while crossing the Kui Mansion brings clear skies. The Lou and Wei Mansions govern rainfall, whereas the Mao and Bi Mansions indicate fair weather—each mansion's corresponding meteorological phenomena being recorded in detail.

The summer formula notes that the Xu, Wei, Shi, and Bi Mansions presage partly cloudy conditions, while the Kui, Lou, Wei, and Mao Mansions foretell continuous rain. The appearance of yellow halos around the Mao and Bi Mansions signals impending rainfall.

The autumn formula documents how the Xu, Wei, Shi, and Bi Mansions govern bright sunny days, the Kui, Lou, Wei, and Mao Mansions indicate light drizzle, and the Bi, Zi, Shen, and Jing Mansions correspond to overcast rainy conditions.

The scripture concludes by emphasizing these observation methods as "the true marvelous secrets of immortals"—priceless yet not to be lightly disclosed. These contents reflect the unique Daoist tradition that integrated astronomical observation with ritual cultivation practices.

This scripture reveals esoteric formulas from ancient Daoism concerning weather divination and Thunder Method cultivation. The opening section employs stellar positions for weather prediction: when the constellations Xu, Wei, Shi, and Bi appear, the sky darkens without rain; the Kui constellation heralds gentle breezes, while the appearance of Lou, Wei, Mao, and Bi foretells clear skies.

The central portion documents a calculation system called "Thunder Convergence with Qi" (Leiting Heqi), which locates the Thunder Deity's position by correlating the sixty Jiazi cycles with earthly branches. For instance, in a Jiazi year, counting begins inversely from the Hai position, whereas a Jiaxu year starts from Yin. Special mention is made to avoid the Zi and Chou directions—these being the Thunder Deity's adversarial positions. Calculations take the current year's Tai Sui (Year Lord) position as the starting point, inversely tracking one celestial palace each month beginning from the first lunar month.

The latter section details ritual protocols for summoning thunder: first, one must accurately determine the "Thunderbolt Execution" (Tingsha) direction (calculated by counting five positions clockwise from Hai to Mao based on the current month's palace position)—a crucially important orientation. When performing the ritual, the practitioner should loosen their hair and tread the Gang Steps (the ritual star-walking footwork of Daoist priests), using a sword tip to ignite and burn authentic talismanic texts (Zhenwen), whereupon thunder responses manifest instantly. The text emphasizes these as secret methods personally transmitted by the Jade Emperor, requiring perfect alignment of heart and speech, form and spirit (Xing Shen Heyi) for efficacy.

Note: "Gang Steps" refer to the special star-aligned ritual footsteps of Daoist masters; "Authentic Texts" denote the esoteric talismanic writings of Daoism; "Thunder Convergence with Qi" is a core concept in Thunder Method cultivation, describing the practice of harmonizing one's vital energy (Qi) with the thunder forces of heaven and earth.

This passage elucidates the esoteric methods for calculating the timing and方位 (fangwei, directional positioning) of thunderstorms in Daoist Thunder Rites (Leifa), a ritual practice for summoning wind and rain. It primarily describes how celestial configurations can predict the occurrence and location of thunderstorms.

The specific method involves first determining the方位 of "Thunder Sha" (Leisha, the malignant force governing thunder) and "Lightning Sha" (Tingsha, the malignant force governing lightning). For instance, during the fourth month of the Guichou year, Tingsha resides in the Zi position (due north), while Leisha is located in the Xu position (northwest). These are then correlated with the movements of celestial bodies such as the Heavenly Stem (Tiangang, the Big Dipper) and the Metal-Water stars (Jinxing and Shuixing, Venus and Mercury), combined with astrological changes observed in the Kan Palace (due north) and Zhen Palace (due east).

Key elements mentioned include:

• The use of "Blood Blade" (Xueren, an inauspicious force) and "Flood Star" (Shuiliao, the water-governing deity) in calculations
• The Kan Palace governs rain, while the Zhen Palace governs thunder
• If the "Three Blood Blades" configuration appears in the Kan Palace, heavy thunderstorms are certain
• The Li Palace (due south), Dui Palace (due west), and Qian Palace (northwest) govern clear weather

The text also includes poetic formulas summarizing these principles. For example, "雷霆合炁要星同" (Leiting he qi yao xing tong) means that thunder and lightning require the harmonious convergence of stellar Qi, while "坎震二宫看所值" (Kan Zhen er gong kan suo zhi) emphasizes observing the celestial phenomena in the Kan and Zhen Palaces.

The final section details the stellar deities corresponding to different Heavenly Stems: the Blood Blade for Jia and Geng years, Metal-Water for Bing and Ren years, and the Moon's Apogee (Yuebo) for Ding and Gui years. These deities are first gathered in the Central Palace (Zhonggong) before being distributed to other方位 for further calculations.

These methods integrate astrology, the theory of the Five Phases (Wuxing), and Daoist Thunder Rites, forming a specialized calculation system used by ancient Daoist priests when performing rain-summoning rituals.

This scripture primarily discusses Daoist methods for weather prediction and manipulation using Qimen Dunjia (an ancient divination technique). Several key concepts are presented:

First, it explains the ritual procedure for selecting specific days (such as Jia-Geng days): one must begin from the central palace (the core position of the Bagua trigrams) with the "Blood Blade" (a ritual implement), calculate directions sequentially according to specific patterns to locate the "Scorching Fire" position, then burn talismans (Fulu) at that location.

The text then details the calculation rules for years, months, days and hours:

• Monthly calculations use the "Year Spirit" (Taisui) as reference, combining Dunjia techniques to determine celestial positions
• Decadal calculations correlate the six Jia cycles (Jiazi, Jiaxu, etc.) with specific constellations (Qiluo, Gang, etc.) and auspicious/inauspicious directions
• Daily calculations mention using the "Blade Star" starting from the central palace in reverse sequence on Chou days
• Hourly calculations associate different heavenly stems (Jia-Ji, Yi-Geng, etc.) with distinct constellations (Scorching Fire, Great Sun, etc.)

Particular emphasis is placed on using the sixty Jiazi cycles to predict weather shifts (prolonged drought turning to rain or vice versa), stressing that deities must first be notified for successful thunder summoning and rainfall. An example illustrates the prediction process for midday clear skies turning to afternoon rain on the first day of the sixth lunar month in a Jiazi year, involving the "Dui" trigram position and stem-branch combinations like "Ding-Si-You-Chou".

Finally, twelve constellations and their corresponding weather phenomena are listed:

• Blood Blade governs Metal-Water, foretelling floods
• Celestial Gang brings rain but quick clearing
• Moon Eclipse (Yuebei) controls wind and thunder
• Earth Dampness (Turù) brings gloomy winds
• Qiluo produces dark lightning
• The Great Sun (Taiyang), Moon Eclipse, and Scorching Fire each have distinct meteorological signatures

These methods require precise calculation of celestial positions and Qi energy. The rituals only prove effective when stellar energies are abundant; otherwise the magic fails.

This scripture primarily elucidates the esoteric methods ancient Daoists used to predict weather patterns through celestial observation. It identifies several pivotal stars and their corresponding meteorological phenomena:

The Tian'gang star (metal attribute) governs rainfall, while the Taijiang star (earth attribute) brings wind and rain. When the Yuebo star (fire attribute) encounters the Shuiliao star (water attribute), thunder precedes precipitation. Should the Shuiliao and Yuebo stars appear simultaneously, torrential downpours ensue. The Zaohuo star (fire attribute) meeting Shuiliao similarly produces thunder before rain.

Observation methodology focuses on stellar configurations in the Kan palace (northern sector) and Zhen palace (eastern sector). Jupiter's transit through the four diagonal directions frequently triggers thunderstorms, while the conjunction of Qiluo and Bingyi stars generates thundershowers. When the Sun, Venus, Mercury and Ziqi star (wood attribute) appear together, the Yuebo and Rahu stars indicate calm weather.

The text systematically details twelve celestial bodies with their Five Phase attributes and associated weather patterns across the nine palaces:

• Shuiliao star in the Zi position (water) governs rain
• Taiyang star in the Mao position (wood) brings clear skies
• Turu stars in Chen-Xu-Chou-Wei positions (earth) control thunder
• Zaohuo star in the Wu position (fire) indicates sunshine
• Tian'gang star in the You position (metal) presides over rainfall
• Bingyi stars in Yin-Shen-Si-Hai positions (yin nature), when appearing with Jiageng Xueren stars (metal), produce wind and rain
• Conjunctions of Venus and Mercury in Bing-Ren positions bring precipitation
• Ziqi star in the Liu-Wu positions (wood) signals fair weather
• Qiluo stars in Yi-Xin positions (wood) indicate clear skies
• Yuebo star in Ding-Gui positions (fire) governs windy yet sunny conditions
• Taijiang star in Liu-Si positions (earth) brings breezy sunshine

The treatise concludes with the "Flying Palace Palm Formula" - an ancient astrological technique for calculating stellar movements - and the "Monthly Star Fishing Method" for observing specific constellations according to lunar cycles. These celestial patterns and the interplay of Five Phase dynamics constitute the mystical framework of ancient Daoist weather divination.

This passage explains the rules for calculating inauspicious directions and selecting auspicious timings in Daoist Thunder Rituals (a form of magic invoking lightning power). It covers several key concepts:

The relationship between the lunar apogee (an imaginary point in the moon's orbit) and earthly branch directions. For instance, Ding and Gui days belong to the lunar apogee, while Wei days correspond to the Zhen trigram (representing the east, associated with the Mao branch, hence Hai, Mao, and Wei all belong to the eastern direction).

The calculation method begins by identifying the position of the monthly baleful influence. If the baleful influence is in the Zi position (due north), start calculations from the central palace (the center direction) to determine where the Mao position (due east) corresponds, thereby establishing the Thunder Path (the route of lightning movement). For example, if Mao corresponds to Gen (northeast), the Thunder Path lies in the Gen position.

The text then lists the directional correspondences of various trigrams: Zhen (east) corresponds to Hai, Mao, and Wei; Xun and Li (south) correspond to Yin, Wu, and Xu; Qian and Kan (north) correspond to Shen, Zi, and Chen.

The mnemonic for calculating the Major Baleful Influences of Metal and Fire uses animal symbolism: Jia-Si days resemble "a dragon flying and rooster crowing," Yi-Geng days resemble "a tiger roaring and sheep growing fat"—these directions will manifest baleful influences. When performing rituals, practitioners should execute the Gangbu stepping patterns (special ritual footsteps), hand seals (mudras), and burn talismans to summon the thunder god's lightning power.

Subsequent sections detail calculation methods for specific days. For instance, on Bing-Shen days, the Si or Hai hour can dismantle temples in the Yin position (east-northeast); on Si days, the Chen or Si hour can dismantle temples in the Li position (due south), and so on.

Finally, several fixed calculation patterns are provided:

• On the six Jia days (Jiazi, Jiaxu, etc.), Bing and Yi enter the central palace, while Dry Fire reaches the Dui position (due west).
• On the six Si days, the platform general enters the central palace, and Dry Fire reaches the Li position (due south).
• On the six Yi days, Purple Qi (auspicious energy) enters the central palace, and Dry Fire reaches the Xun position (southeast).
• On the six Geng days, Damp Earth enters the central palace, and Dry Fire reaches the Dui position.
• On the six Bing days, Dry Fire directly enters the central palace, then shifts to the Gen position (northeast).

Each pattern specifies the directions where metallic energy (Metal) arrives at different hours. The text particularly notes that when the Qi Star (energy star) and Metal-Fire both reach the central palace, the situation becomes most dangerous—though the Blood Blade (a baleful influence) and Metal-Fire never occupy the same palace.

This passage explains the complex rules governing directional taboos and deity invocation in Daoist ritual practice, focusing particularly on the calculation methods for the "Golden-Fire Great Sha" (a potent negative energy configuration) and the names of various sha spirits. Here's a modern interpretation of the core content:

In the Daoist ritual compass layout, the central palace position can transcend the influences of the Chen (辰) and Xu (戌) directions. Specific calculations depend on the Five Phase attributes of particular days. For instance, during the Six Xin Days (days marked by the Heavenly Stem "Xin"), when Metal-Water enters the central palace, Dry Fire will descend upon the Kan position (north). Special attention must be paid to temporal correspondences like the Si (巳) and Chou (丑) hours. When Metal arrives at Kan during the Jiawu (甲午) hour, or when Yiyin Metal (乙未金) reaches Kan during the Gengyin (庚寅) hour, each scenario has distinct hour correlations.

During Six Ding Days (marked by "Ding") and Six Ren Days (marked by "Ren"), floodwaters enter the central palace while Dry Fire shifts to the Zhen position (east). Calculations must incorporate the position of Tiangang (the handle of the Big Dipper) - for example, when Tiangang enters the central palace on Six Ren Days, Dry Fire moves to the Gen position (northeast).

The scripture details various celestial configurations entering the central palace: during Six Wu and Six Gui Days, the Sun enters; during Six Gui Days, the malevolent star Yuebo (月孛) arrives, accompanied by simultaneous appearances of sha spirits like Blood Blade, Sun, Yuebo, and Metal-Water. These twenty-four stellar deities - including Tiangang, Turu (土溽), Qiluo (奇罗), and Dry Fire - form the Golden-Fire configuration on the ritual compass.

The operational method involves first identifying the day's ruling star on the compass, then moving this star into the central palace position to observe where Dry Fire manifests. Subsequent hour calculations determine whether Metal-Water and Dry Fire occupy the same position - such convergence being termed the "Golden-Fire Great Sha." Ritual operations are permissible when Dry Fire appears in Gen (northeast), Zhen (east), Xun (southeast), or Li (south) positions, but forbidden during Wei (未), Shen (申), You (酉), Xu (戌), Hai (亥), Zi (子), or Chou (丑) orientations.

The text provides numerical correspondences for the Eight Trigrams: Kun 7, Dui 3, Qian 2, Li 5, etc., along with the titles of eight Sha General deities: General Heaven-Sha Jiazhi (伽叱), General Earth-Sha Naye (郍耶), General Water-Sha Lecha (勒叉), General Fire-Sha Mohe (摩诃), etc. - emphasizing the need for regular offerings to these spirits at the ritual altar.

Finally, it records the thirty-six Thunder-Sha names (such as Qinmo 钦魔, Heli 呵唎, Hu□ 呼□) and their operational patterns, plus the functions of the Four Direct Assistants (like the Five Emperors Luoqin 罗钦 in the Yin position). These mystical character combinations constitute essential mantras in Daoist Thunder Rites (Leifa), which practitioners must recite in specific sequences.

This scripture describes the specific procedures for summoning the Eight Sha Spirits (eight types of deities governing natural forces) and Thunder Department generals in Daoist Thunder Rituals (a form of magic invoking thunder deities through talismans and incantations). The text comprises three main sections:

First, it enumerates the names of the Eight Sha Spirits, each governing distinct natural phenomena like thunderbolts, lightning, wind, rain, mountains, and rivers. For instance, "Mao Pili Luo" is the Sha Spirit presiding over thunder, while "Si Shandian Luo" governs lightning, followed by other deities controlling clouds, rain, the Five Sacred Peaks, rivers, and various natural forces.

Next, it explains that when praying for rain or summoning thunder, practitioners must first identify the Sha Spirit's directional position (known as the "Sha Fang"). They should dig an earthen pit to bury fulu (Daoist ritual documents for communicating with deities). While burying the talisman, one silently recites the Sha Spirit's name to invoke them, followed by chanting the specialized "Ji Sha Incantation" to activate their power. This incantation essentially conveys: "By the decree of the Celestial Emperor, we summon the thirty-six Sha Spirits of heaven and earth, yin and yang, years, months, days, and hours. May dark clouds gather, lightning flash, and thunder roar to immediately bring nourishing rain and relieve drought" (or to unleash earth-shaking thunderbolts to dispel evil influences when summoning thunder).

The final section reveals practical techniques: the ritual must incorporate the "Five Thunder Secret Characters" (core talismans of Thunder Rituals) and be performed during specific time periods (Yang Shen hour or Yin Zhong hour). The method involves first locating the position of the Thunder God (chief deity of the Thunder Department), then determining the Yue Jiang (position based on lunar movement). Counting clockwise from the Thunder God's position to the Mao hour (5-7 AM) identifies the most auspicious time for performing the ritual.

This scripture exemplifies the Daoist practice of personifying natural forces and communicating with them through precise rituals, containing numerous specialized terms and complex directional calculations.

This passage explains the rules governing timing, directional orientation, and deity invocation in Daoist Thunder Magic (Leifa), a ritual technique for summoning thunder deities. In Thunder Magic practice, selecting the correct time and spatial alignment is of paramount importance.

Regarding the temporal and spatial manifestations of the Thunder God (Leigong, chief deity of the Thunder Ministry): The Mao position (due east) corresponds to the direction of thunder's vibration, making it the primary orientation for Thunder Magic rituals. The Thunder God's position shifts monthly—for instance, on Gui days in the eleventh lunar month, he resides in the Chen position (southeast by east), while the Monthly Marshal (Yuejiang, the deity governing that month) occupies the You position (due west). In such cases, practitioners must calculate from the You position to determine that the Shen hour (3-5 PM) becomes the optimal ritual window.

Thunder Magic involves multiple deities with specific titles: Yin generals (Dingshen) include Satannu (Chou position) and Natannu (Mao position), while Yang generals (Jiashen) include Jiepo'a (Shen position) and Nazha'a (Zi position). On Yang days (Jia, Bing, Wu, Geng, Ren), one must first summon Yang generals before Yin generals; on Yin days (Yi, Ding, Ji, Xin, Gui), the order reverses.

The method for calculating the White Tiger of Thunder's baleful direction (Tiger's Malevolent Sector): Starting positions are determined by heavenly stem combinations—Jia-Ji days begin at Kun (southwest) moving clockwise, Yi-Geng days start at Li (due south) moving counterclockwise, etc. These calculations incorporate the Monthly Establishment (Yuejian, the month's heavenly stem) to determine the flying star positions and locate the White Tiger Star (a maleficent astral body).

Finally, the text categorizes various deities and baleful influences by their Five Phase attributes—the White Tiger belongs to Metal, the Imperial Star to Wood, etc. It provides oral formulas for Monthly Rotation (Dunyuejue) and Hourly Rotation (Dunshijue): Yang stem days follow clockwise progression, Yin stem days move counterclockwise. This intricate calculation system ensures the precise and effective execution of Thunder Magic rituals.

This scripture expounds Daoist ritual methods for selecting auspicious times and directions while avoiding inauspicious influences, detailing the use of specific talismans (fulu) and ceremonies to attract good fortune. The content is organized into several key sections:

When determining favorable orientations and dates, encountering mythical auspicious creatures like the phoenix (fenghuang), vermilion bird (zhuque), or qilin, or the arrival of beneficent stars such as Kuigang (two stars of the Big Dipper), indicates supreme fortune. Scholars using such timing may achieve success in imperial examinations, while commoners gain prosperity and offspring. However, encountering the White Tiger (baihu, an inauspicious stellar deity) or other malignant forces like the Black Tiger or Golden Tiger invites calamity—particularly during days marked by conflicting Water-Fire (shuihuo) elemental clashes.

The text meticulously outlines four temporal frameworks for calculating fortune—yearly, monthly, daily, and hourly cycles—using the Heavenly Stems and Earthly Branches (tiangan dizhi) with specific directional sequences. For instance, the "yearly calculation method" (nian qili) begins from the Thunder God (leigong), while the "monthly calculation method" (yue qili) initiates from the Lightning Goddess (dianmu). Each method follows distinct starting points and rotational patterns: a Jia-Si year requires clockwise progression from the Wei (Goat) position but counterclockwise from the Xun (Southeast) palace.

Special calculation methods are provided for "thunderbolt years/months/days/hours" (pili nian yue ri shi), along with the "earth avoidance principle" (bikai dili)—yang months follow clockwise reckoning, yin months counterclockwise. For example, the first lunar month starts retrograde from the Hai position, while the second month shifts to Xu.

The concluding "stellar arrangement method" (buxing li) correlates the Five Phases (wuxing) with ritual implements: Metal resonates with the Thunder God's unyielding force, Wood with the flying sword's agility, and Water with solar fire's warmth. These represent fundamental principles Daoist priests must master when performing rituals.

This scripture primarily explains the astrological calculations and directional arrangements within Daoist Thunder Magic (a ritual technique for summoning thunder through talismans and incantations), involving complex systems of the Five Phases, celestial stems and earthly branches, and stellar movements.

First, it enumerates various natural phenomena and deities corresponding to the Five Phases: "Wind" belongs to Wood, "Clouds" to Wood, "Lightning Mother" to Water, "Ghost Fire" to Fire, "Blood Blade" to Metal, "Wood Deity" to Wood, and "Water" to Water. It then explains the waxing and waning patterns of the Five Phases: when Wood flourishes, Earth weakens.

Next, it details three sets of astrological calculation methods:

The first set, called "Earth Patterns," records names of various thunder phenomena—such as "Crackling Thunder Script," "Drowning Armory," and "Blazing Auspicious Glow"—each corresponding to Thunder Magic with different functions. Some are for defeating enemies, some govern military authority, some bring sweet rain, and others manifest auspicious light.

The second set, "Human Patterns," documents twelve auspicious and inauspicious states: "Opening," "Sepulcher," "Ascending Transmission," "Longevity," "Calamity," and "Scorched Withered," among others. These states relate to human destiny, with some representing blessings like "Clear Speech and Purity" or "Vast Age and Benevolence," while others signify danger, such as "Slaughter and Severance."

The third set, "Monthly General Patterns," elaborates on calculating the position of the "Heavenly Stem Star" (Tiangang, an important Daoist stellar deity) based on months and dates. For instance, in the first month, Tiangang is in the Hai position; in the second month, it shifts to Xu, counting backward each month. Examples are provided: on the 18th day of the third month (Jiazi day), a specific method calculates Tiangang in the Wei position; on Dingchou day in the fifth month, Tiangang is in Xu.

Following this is the "Twelve Palaces Pattern," listing stellar deities corresponding to each month: "Dengming" for the first month, "Hekui" for the second, "Congkui" for the third, and so on, arranged in reverse order.

Next is the "Three Directions of Thunder's Latency and Emergence," also called the "Three Arrow Directions of Wind/Thunder/Lightning." It details three directional combinations for each of the twelve earthly branch days. For example, Zi days correspond to Kan-Li/Dui directions, Chou days to Gen-Qian/Xun directions, etc.

Finally, the "Floating Fire Star Pattern" explains how to calculate the position of the inauspicious "Thunder Floating Fire" star. The method involves locating the Wuzi position by following the celestial stems and earthly branches in the Nine Palaces diagram: from winter solstice to summer solstice, seek Wuzi; from summer solstice to winter solstice, seek Wuwu. Legend holds that this method was personally transmitted by Laozi to the Daoist adept Wan Zhenren. When this star restrains the "Golden Tiger" (possibly referring to the inauspicious White Tiger), it can trigger torrential thunderstorms. The specific practice involves placing the year, month, day, and hour in the central palace to determine the Wuzi position, which marks the location of Thunder's true baleful Qi (malignant energy).

The mention of the "Jade Emperor's Imperial Chariot" at the end likely refers to the revered object of this Thunder Magic practice: the Jade Emperor.

This scripture explains the correspondence between celestial configurations and ritual timing in Daoist Thunder Magic (a technique for summoning thunder and commanding lightning). It contains three main points:

First is the arrangement principle of stellar deities. The text mentions the movement trajectory of the "Imperial Star" (Polaris) and the sequential patterns of Yin-Yang: the heavenly stems Jia, Si, Ding, Ren, Wu, and Gui belong to Yang and should be arranged in forward sequence, while Yi, Geng, Xin, and Bing belong to Yin and should be arranged in reverse sequence. This resembles how the "Yang dragon and Yin rabbit" (representing the sun and moon's movements) both follow the orbital patterns of the Polaris Imperial Star.

Second is the stellar correspondences of Thunder Directives (important spirit generals in Thunder Magic). There are two arrangement methods: Yang concealment (forward sequence after winter solstice) and Yin concealment (reverse sequence after summer solstice). For instance, Jia days correspond to the Zhen constellation (one of the southern Vermilion Bird's seven mansions), Yi days correspond to the Jing constellation, with each day having its designated stellar position. Practitioners must determine ritual directions based on these celestial positions.

Finally, it details the specific directional correspondences for each of the sixty sexagenary cycle days. For example, on Jia-Zhen days, one must align with the Qian (northwest), Wu (due south), and Ding (southern) directions; on Yi-Jing days, alignment with Gen (northeast) and You (due west) is required. These directions correspond to the dwelling places of deities like the Wind Earl, Rain Master, and Thunder Duke.

These intricate correspondences formed an essential spatiotemporal positioning system for ancient Daoist Thunder Magic practitioners. Only through precise synchronization with celestial timing and terrestrial advantages could the magical effects of "summoning thunder and dispatching generals" be achieved. It should be noted that terms like "Eastern Capital's Zhu the Seventh Lad" or "North Gate's Flower-Willow Lane" mentioned in the text likely represent specific directional codes or esoteric terminology from that historical period.

This scripture primarily explains the calculation methods for two deities in Daoist Thunder Magic (a ritual art for summoning wind and rain): the "Direct Emissary" (Zhifu, representing the Thunderbolt Deity) and the "Herald of Sound" (Chuanyin, representing the Thunder God), along with related weather predictions and ritual applications.

Regarding the calculation rules for the "Direct Emissary":

• On Jia days, it generates Yi.
• On Yi days, it produces Bing.
• On Bing days, it remains hidden.
• On Ding days, it lies dormant.
• On Wu days, it brings destruction.
• On Ji days, it soars.
• On Geng days, it conceals itself.
• On Xin days, it vanishes.
• On Ren days, it returns to its generative position.
• On Gui days, it seeks emergence.

In Yang phases (periods of strong Yang Qi), this sequence is followed in order, while in Yin phases (periods of strong Yin Qi), it is reversed.

The verse mentions that when thunder encounters "Flying Destruction" (a malignant Qi), thunderclaps will strike. If it meets "Generative Emergence" (an auspicious Qi), the thunder will soften. When wind masters, rain masters, and the Wind Earl (deities governing wind and rain) encounter "Flying Destruction," they bring wind and rain.

The "Direct Emissary" calculations must also align with celestial bodies: the Thunderbolt Star, Wind-Cloud Star, Thunder Duke Star, Rain Master Star, Wind Earl Star, and others. The Six Ding and Six Maidens (specific time periods and directions) must also be considered.

For the "Herald of Sound" calculation method:

Begin carefully from the Yin position (northeast) and trace backward through the Nine Palaces (a Daoist directional system) to locate the Gen position (northeast). For example, on a Geng-Chen day, using the "Five Tiger Escape" (a stem-branch calculation method), Wu-Yin falls in Gen, Ji-Mao in Dui (west), and Geng-Chen in Qian (northwest). This directional alignment must be matched with celestial bodies to determine auspicious or inauspicious outcomes.

The text also states that when performing rituals, the "Herald of Sound" must first be dispatched to notify the relevant deities, maintaining harmony and stability in the surrounding landscape—avoiding unnecessary disturbances. The Celestial Master's (Tianshi, a high-ranking Daoist priest) secret teaching warns: unauthorized destruction (such as reckless tree-cutting) will nullify the ritual's efficacy.

Finally, the scripture explains that calculating the "Direct Emissary" must be swift and precise, starting from the Jia-Zi day and following the Nine Palaces sequence. For example:

• Jia-Zi day corresponds to Qian (northwest).
• Jia-Xu day corresponds to Dui (west).

And so on.

In practical application, this must be integrated with:

• The waxing and waning of monthly influences.
• The Qi and Shen (spirit) of the "Herald of Sound."
• The four configurations (Si Ju) of the year, month, day, and hour.
• Yin-Yang directional alignments.

All these factors must be weighed comprehensively for accurate judgment.

This scripture expounds a Daoist ritual technique known as "Thunder Arrows," possessing multifaceted powers. This mystical art not only summons lightning but also handles diverse affairs: it can demolish altars and temples, dispel mountain hauntings, dry up springs, fell trees, slay rebellious spirits like mountain goblins (shanyao) and the Five Demonic Creatures (wuyou). When performed, it may ignite fires yet also beseech rain to avert disasters, eliminate malignant entities from ponds, or conversely induce plagues, legal disputes, armed conflicts, or banditry—while equally capable of relieving poverty.

For constructing tombs or dwellings, its efficacy surpasses full description. This method contains profound mysteries, transmitted by ancestral masters only to predestined disciples, never lightly revealed to ordinary practitioners. Those who receive it must cherish it deeply, refraining from casual use lest they disturb celestial and infernal powers. Execution requires precise timing, with effects manifesting immediately—yet improper application invites manifold calamities.

The appended "Verses on Thunderbolt Arrow Methods" details astrological correspondences:

• When the Thunder God Star activates, tremors ripple a hundred miles; inward-directed use brings death by lightning.
• The Blazing Fire Star's appearance ignites celestial flames; inward application extinguishes descendants.
• The Flying Sword Star governs bloodshed—outward use invites thieves, inward brings familial ruin.
• The Auspicious Star bestows fortune universally, facilitating noble offspring and scholarly success.
• Under the Sun Star's radiance, clans prosper with official promotions.
• The Wind-Cloud Star bears mixed portents—inward rituals cause household casualties.
• The Lightning Mother Star affects children, guaranteeing misfortune within half a moon.
• The Ghost-Fire Star spreads pestilence requiring eighteen months to dispel.
• The Blood-Blade Star brings livestock plagues and violent deaths.
• The Wood Star holds supreme potency, compelling distant exile.

These effects intertwine intricately with stellar alignments and directional orientations. Practitioners must meticulously distinguish between "external application" (targeting others) and "internal application" (affecting oneself), as consequences diverge radically.

This scripture primarily discusses the auspicious and inauspicious deities in Daoist talismanic magic (Fulu), along with the selection of auspicious dates and prohibitions, as well as the application of Thunder Magic (Leifa).

Regarding the auspicious and inauspicious deities, it mentions: When encountering "flourishing phases" (auspicious astral deities) descending upon wealthy households, they bring honors like purple robes and golden belts, and in years marked by the numbers three, six, or nine, virtuous descendants will appear. However, one must avoid the "perishing and malevolent deities," as they bring household disturbances, familial distress, and even fatal disasters during anniversaries or full moons. In odd-numbered years (yang years), one should proceed swiftly like an arrow, while in even-numbered years (yin years), one must retreat to avoid misfortune—failure to summon protective deities may instead invite life-threatening spirits.

Particular emphasis is placed on the "thunderbolt" (Pili) as a malevolent deity whose arrival triggers fires; one must seek out its baleful energy (Shaqi) between its opening and closing phases. It also notes that "Mars" (Yinghuo) must not share a celestial palace with Mercury, lest southern demonic temples be struck by thunderfire and northern evil spirits be consumed in flames. Encountering malevolent deities may provoke thunderclaps, which can be suppressed using spiritual talismans to subdue temple-dwelling specters.

On the application of Thunder Magic: The "scattered lightning" is an inauspicious star; if it reaches a certain direction, it may trigger thunderous transformations. During rituals, one must burn talismans to disperse the baleful energy. If ancient temples or demonic altars are burned by heavenly fire, faint thunder will rumble from the clouds. The "Sweet Rain Talisman" can summon three days of heavy rainfall, while auspicious snowfall can sweep away plague and evil influences. However, practitioners must note that rituals are ineffective when the "life-giving deity is in the tomb" (auspicious stars entering burial phases) and must avoid directions illuminated by the Emperor Star.

Finally, it details the arrangement of the Twenty-Eight Lunar Mansions and methods for selecting dates: The mansions are divided into seven groups (Seven Origins, Qiyuan), each containing four stars. For example, the first group includes Xu, Zhang, Shi, and Zhen, while the second comprises Kui, Kang, Wei, and Fang. Examples are given for date selection, such as starting from the Xu Mansion on Jiazi days and the Zhang Mansion on Jimao days. The text concludes with the "Seven Origins' Hidden Metal Interruptions," noting daily prohibitions—e.g., the Xu Mansion is to be avoided on Zi days, the Dou Mansion on Chou days, and so forth.

These contents reflect the Daoist magical system of calculating auspicious and inauspicious omens through celestial phenomena, employing talismans and Thunder Magic to exorcise evil and avert disasters. Such practices require precise timing and directional alignment for effective ritual execution.

This scripture primarily discusses Daoist methods of astrological calculation and directional divination, involving complex calendrical systems including the Twenty-Eight Lunar Mansions, Seven Luminaries (Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn), and the Flying Stars of the Nine Palaces.

The opening section describes directional correspondences used by Celestial Master Zhang (Zhang Shen) when exorcising spirits: the You (酉) hour corresponds to the Net (觜) Mansion, Xu (戌) to the Stomach (胃) Mansion, and Hai (亥) to the Wall (壁) Mansion. The rare pairing of Seven Luminaries with Lunar Mansions reveals: the Sun corresponds to the Emptiness (虚) Mansion, the Moon to the Ghost (鬼) Mansion, Mars to the Winnowing Basket (箕), Mercury to the Net (毕), Jupiter to the Root (氐), and Venus to the Legs (奎). Calculating mansion positions begins from the Wings (翼) Mansion, following the sequence of earthly branches starting from Zi (子).

The Yin-Yang attributes of the Twenty-Eight Mansions across different hours: Yin (寅) hour belongs to Yang, Mao (卯) to Yin, Chen (辰) to Water, Si (巳) to Metal, Wu (午) occupies the upper position, Wei (未) to Wood, and Shen (申) to Fire. The starting mansion position of the Upper Prime (a Daoist temporal unit) derives from the seven-yuan rotation cycle (each yuan being seven years). The Jiazi year of Hongwu 17 belongs to the fifth yuan cycle, allowing monthly calculations through this pattern.

Initial positions of celestial bodies: In the first lunar month, the Sun resides in the Horn (角) Mansion, the Moon (太阴) in the Chamber (室), Mars should be sought in the Fire (火) Mansion, the Heavenly Horse Star occupies Mercury's position, Mercury begins at the Ox (牛), Jupiter starts from the Triaster (参), and Saturn from the Stomach (胃). These complete a ten-month rotation cycle requiring careful discernment.

The text then presents the Eight Trigrams with corresponding numbers and directions: Kun (坤) corresponds to 6 (aligned with Si-Shen-Shen), Dui (兑) to 2 (You-Yi-Chou), Qian (乾) to 1 (Hai-Jia-Zi), Li (离) to 4 (Wu-Ding-Mao), the Central Palace to 9 (Ren-Shen), Kan (坎) to 5 (Zi-Wu-Chen), Xun (巽) to 8 (Si-Xin-Wei), Zhen (震) to 7 (Mao-Geng-Wu), and Gen (艮) to 3 (Yin-Bing-Yin).

The twelve mansion sequence proceeds: Shen corresponds to Dry Fire, You to Bing-Yi, Xu to Floodwaters, Hai to Purple Qi (Ziqi, the primordial energy in Daoism), Wei to Qiluo, Zi to Bloody Blade, Wu to Damp Earth, Chou to Great Yang, Si to Heavenly Gang, Chen to Platform General, Mao to Metal-Water, and Yin to Moon's Shadow (Yuebo).

The Flying Palace Formula explains Nine Palace Star calculations: starting from the Central Palace to Qian, then Dui, connecting with Gen, passing through Li toward Kan, with Kun to Zhen as the root, Xun corresponding to Ding position, finally returning to the beginning. This Flying Star formula represents authentic transmission.

The Flowing Fire Method calculates directions based on heavenly stems: Jia and Xin correspond to Kun position, Bing and Ren to Qian, Geng to Kan, Yi, Gui and Ding to Gen, while Wu and Si align with the Snake Palace (Si position). When conflicting, Flowing Fire triggers sudden transformations.

The Imperial Star Method determines its position: Jia and Si years proceed clockwise to Zhen, Yi and Geng counterclockwise to Gen, Bing and Xin years counterrotate in Kun, Ding and Ren years clockwise to the Center, while Wu and Gui years progress clockwise from Gen. The Imperial Star's position influences auspicious connections.

Finally, six Jiazi cycles' Imperial Star positions: Jiazi in Zhen, Jiaxu in Xun, Jiashen in the Center, Jiawu in Qian, Jiachen in Dui, and Jiayin in Gen. The Supreme Unity True Number refers to this system's mathematical precision.

These methods primarily serve Daoist Zhaijiao rituals, auspicious timing, and astrological calculations for cultivation practices, requiring practical application with tools like compasses and star charts.

This passage explains the calculation method for the Daoist ritual technique known as "Golden Tiger Flowing Fire Thunderbolt" (Jinhu Liuhuo Tingsha), a form of exorcism and disaster aversion. It primarily teaches how to determine auspicious and inauspicious directions through the Heavenly Stems and Earthly Brances system.

The specific method is as follows: First, sum the numerical values corresponding to the year, month, day, and hour's Heavenly Stems and Earthly Branches (Jia/Si/Zi/Wu = 9, Yi/Geng/Chou/Wei = 8, Bing/Xin/Yin/Shen = 7, Ding/Ren/Mao/You = 6, Wu/Gui/Chen/Xu = 5, Si/Hai = 4). If the total exceeds 9, subtract multiples of 9 until only a single-digit remains.

This final number corresponds to specific directions: 1 represents Gen (Northeast), 2 Dui (West), 3 Kan (North), 4 Li (South), 5 Zhen (East), 6 Xun (Southeast), 7 Gen (Northeast), 8 Kun (Southwest), and 9 Qian (Northwest). Crucially, the result must be an odd number (1, 3, 5, 7, 9) for the calculation to be effective—even numbers (2, 4) render the method invalid.

Such calculations represent a common numerological technique in Daoist ritual practice, used to select optimal times and directions for performing rituals. Ancient Daoist practitioners believed this method could identify the most favorable spatial and temporal conditions for executing the Golden Tiger Flowing Fire Thunderbolt technique.