《道法會元》Vol. 137

This scripture documents the operational procedures of the "Supreme Unity Celestial Script Solar Thunderbolt Great Method" from Daoist Thunder Rituals (a secret technique for summoning thunder deities to perform magic). The practitioner must prepare a white goose as an offering and invoke the thunder deities through specific rituals.

The ritual master forms the "Dutian Great Thunder Lord Seal" (a special mudra) with the left hand while holding a sword in the right, approaching the white goose. At this moment, the practitioner visualizes transforming into the "Fierce-Faced Great Deity" (a formidable thunder general) and recites an oath incantation: summoning the thunder gods through celestial mandate, using the white goose as a sacrificial medium to communicate with the divine, demanding immediate response from the thunder generals. Any disobedience will be severely punished according to the laws of Shangqing (the highest Daoist celestial realm).

Next comes the "Goose-Slaying Incantation," declaring the execution of the sacrificial goose through divine power. After completing the chant, the practitioner beheads the goose with the sword, collecting its blood in a bowl mixed with wine, then sprinkling the mixture to the four directions. This is followed by the "Qian Heaven Thunderbolt Incantation," summoning dozens of thunder generals including the Thunder Lord General, the Blazing Fire General Deng Bowen (a fierce thunder deity), and Zhao Gongming (God of Wealth and Thunder Marshal), commanding them to perform their respective duties—some responsible for lightning, others for thunderbolts, and others for controlling wind and rain.

The ritual concludes with the "Thunder-Drive Secret Incantation," amplifying the thunder method's power through the "Heavenly Peng Black Fiend" (the formidable force of Marshal Tianpeng, leader of the Four Saints of the North Pole). The entire ceremony combines blood sacrifice, hand seals, incantations, and visualization to command the thunder generals to unleash lightning and thunderbolts.

Note: Such thunder methods belong to secret Daoist magical traditions requiring strict lineage transmission and cultivation. The deity names mentioned originate from the Daoist thunder pantheon system.

This passage describes the incantations and ritual procedures of Daoist Thunder Magic (Leifa), a ceremonial practice invoking thunder deities to perform magical operations. First, a divine general called the "Fierce-Faced Envoy" mobilizes the thunder pantheon, their eyes glaring in battle formation, awesomely powerful as they carry out the Nine Heavens' command to pursue evil spirits. After reciting the incantation, the ritual master sprinkles water in the air to purify the altar while silently chanting the "Thunder Pursuit Spell."

The Thunder Pursuit Spell declares: Heavenly thunder's immense power shakes the highest celestial realm (Yuqing refers to the supreme heaven) and reaches down to the underworld (Beifeng, the Daoist conception of hell). Seventy-two thunder generals and five divisions of divine troops arrange their formations, with jade chariots in front and golden palaces behind. The Purple Mansion Primordial Lord (a high-ranking female immortal) and thunder envoys swiftly execute orders, summoning thunder deities like Xie Daobo and Wen Zhongqing, along with divine generals such as "Heavenly Protector Winged Star" and "Yanbo" to assist.

After completing the incantation, the practitioner visualizes transforming into the Nine Heavens Primordial Destiny True Lord: clad in golden armor with immortal slippers, wearing Daoist robes with a sword, possessing a third eye on the forehead, and crimson hair standing upright. Then performing the "Three Platforms Step" (a specific ritual pacing pattern—three steps with nine rotations), the practitioner envisions three eyes emitting red light piercing the clouds, urgently summoning the thunder-fire general Yanbo.

Next comes the blood-wine offering to the five directions: To the east, summon the Blue-Robed Thunder Emperor leading azure-clad thunder troops holding blue banners, riding azure dragons in formation; to the south, the Red-Robed Thunder Emperor with crimson troops bearing red flags driving fire dragons; to the west, the White-Robed Thunder Emperor with white-garbed troops waving white flags commanding white tigers; to the north, the Black-Robed Thunder Emperor with dark-clad troops bearing black flags controlling black tigers; at the center, the Yellow-Robed Thunder Emperor with golden troops wielding great axes riding golden dragons.

Finally, facing the Celestial Gate (heaven's entrance), the master points the sword tip toward the Year Spirit's方位 (Taisui, the annual deity's directional position), sprinkles wine while chanting to assemble all thunder generals in celestial formation, unleashing heavenly thunder to pursue the Winged Star's evil influences. The entire ritual brims with dynamic militaristic imagery, showcasing the Daoist Thunder Magic's distinctive cultivation principle of "using deities to summon deities."

This scripture describes the specific operational procedures of Daoist Thunder Magic (a ritual practice for summoning thunder deities and executing celestial punishments). The main content is divided into several parts:

First, the ritual master must perform ceremonies to purify the environment, burning talismanic papers (fulu) while reciting incantations. It emphasizes swift action—affixing golden paper to trees while chanting the "Instant Retribution Incantation," a spell used to summon thunder department generals. The incantation can instantly darken heaven and earth, reducing trees and temples to dust.

The text then details the creation method for the "Thunder Summoning Covenant Talisman": it must be written with cinnabar on black paper and stamped with the Fire-Thunder Seal. This specific talisman is designed to mobilize the thunder department's divine power, bearing inscriptions like "Supreme Unity Celestial Edict: Yang Thunder's Lightning Strike," indicating its authority comes from the Supreme Unity (Taiji, one of Daoism's highest deities) to command the thunder department's twenty-eight lunar mansions, the Big Dipper constellation generals, and other celestial troops.

It specifically states this ritual is performed by decree of the Great Emperor of Thunder Ancestry (supreme deity of the thunder department), establishing an altar for particular persons or matters. The text commands the thunder deities to manifest their power, using lightning strikes to exterminate evil spirits and demonic entities in specified locations. It dispatches numerous thunder deities including the Supreme Unity Lightning Thunder Duke, seventy-two Thunder Generals, the Fire Department's Yanshi (fire deity), the Swift-Fire Great Spirit, and others, demanding immediate execution without delay.

The scripture concludes with the talismanic decree incantation: "Majestic and vast, lightning streaks across the heavens..." This is the spell commanding the Five Thunder Constellation Marshals to act immediately, emphasizing absolute obedience. A special note mentions that when felling trees, one must stamp the thunder mandate with the Lightning Strike Seal and use ritual scissors as a magical instrument.

The entire passage demonstrates the concrete ritual protocols in Daoist Thunder Magic for harnessing natural forces and summoning thunder deities. It encompasses the complete process of talisman creation, incantation recitation, and deity dispatch, embodying the core Daoist concept of "cosmic resonance between heaven and humanity" (tianren ganying).

This passage describes the ritual procedures for summoning thunder and rain in Daoist practice, primarily involving the use of talismans (fulu) and visualization techniques (cunxiang).

The ritual requires preparing two talismanic papers, with one cut in half—the right portion affixed to the summons document, to be activated on the appointed day. The practitioner must orient themselves according to specific directions: winds should come from the Earth Gate (southwest) while clouds emerge from the Celestial Gate (northwest). Assuming the Thunderbolt Mudra (Pili shouyin), the ritual master enters the Great Baleful (Dasha) position while silently reciting incantations to invoke the thunder deities.

The incantations name various thunder gods with distinct functions, including Thunderfire Celestial Protector (Leihuo Tianyou), Swiftfire Earl Wen (Xuahuo Bowen, a thunder department general), and Fierce-Faced Emissary (Liemian Shizhe). The master claims authorization from the Mysterious Maiden of the Nine Heavens (Jiutian Xuannü), demanding immediate obedience from the thunder spirits. During recitation, one must visualize the Thunder God (Leigong) with four heads and eight arms, wielding axes and armored in flaming scales—while simultaneously imagining oneself transforming into this same formidable appearance.

Key talismans employed include:

1. Galloping Thunder Talisman (Benlei Fu): Burned in the incense burner; if ineffective, the Seven Stars Incantation (Qixing Zhou) must be added.

2. Thunder Shaker Talisman (Leihong Fu): Written with cinnabar ground in vinegar while reciting the Celestial Youth Scripture (Tiantong Jing) backward.

3. Thunder Hastener Talisman (Cuilei Fu): Activated with the incantation "Mandate of the Celestial Emperor" (Tiandi Fuming).

The complete thunder-summoning ceremony involves: selecting an auspicious hour to deploy the Galloping Thunder Talisman while visualizing the Thunder God (half-fierce, half-compassionate face, with red hair, yellow headscarf, golden armor, and sword). Observe white clouds turning yellow then black. The master forms thunder seals with one hand while gripping a black flag with the other, burning talismans alongside spirit money—at which point thunder deities manifest upon command. If rain appears without thunder, the visualization must be intensified.

These techniques belong to Daoist Thunder Rites (Leifa), emphasizing the mobilization of natural forces through integrated external (talismans, mudras) and internal (visualization) practices. The highlighted "visualization" (cunxiang) represents a core Daoist cultivation method, using concentrated mental focus to commune with divine beings.

This passage describes the specific procedures of Daoist Thunder Magic (a ritual for summoning thunder deities to perform magical operations). First, one must invoke the Star Lord of Yi (one of the Twenty-Eight Mansions, appearing in serpent form), standing atop clouds while reciting the "Bing Tian Lie Lei Zhou" (Heaven-Splitting Thunderbolt Incantation).

When performing the ritual, begin by forming the Thunder Seal (a specific hand gesture) and draw the celestial and terrestrial Qi (vital energy) from the Chen direction (southeast). Blow this Qi into the void to summon a mighty thunderclap. If the thunder is not loud enough, recite the "Qi Lei Xu Huo Zhou" (Thunder-Raising Blazing Fire Incantation) and burn a talisman (Fulu), casting it into the air to transform into flames. If encountering a ruined temple, draw a talisman seven paces outside the temple gate, then walk twenty-eight steps in each of the four directions before burning the talisman facing the temple.

Next, several specialized Thunder Magic talismans are introduced:

• Ben Lei Mi Fu (Galloping Thunder Secret Talisman)
• Xu Huo Qi Lei Fu (Blazing Fire Thunder-Raising Talisman, used with the Gang or Dou Gang stepping patterns to summon deities)
• Ba Wei Shen Lei Fu (Eight Mighty Divine Thunder Talisman, specifically for subduing malevolent spirits and tree demons)

Following this is a command incantation, which roughly translates as:

"By the authority of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Five Elders of the Five Directions, we command the Three Realms (the upper realm of celestial emperors, the middle realm of Fengdu, and the lower realm of rivers and seas). By the power of the Eight Mighty Divine Incantation, summon dragons to bring clouds, slay demons, and vanquish evil!"

After reciting, swiftly shout "Ji Ji Ru Lü Ling" (Urgently, as by the Law!).

If no lightning appears during the ritual, visualize (Cunxiang) the Thunder God of Yi and the Blazing Fire Deity. Form the Thunder Seal on the knee, suddenly shout "Ji!" (Swift!), and release the hand seal. Stand in a T-stance and declare to the void:

"By my command, you shall patrol heaven and earth, shaking the cosmos with thunderbolts! Evil spirits must retreat at once, and demonic entities shall be annihilated by divine lightning! Xu Huo Bo Wen, Lie Mian Zhong Qing, and Yi Xing Lei Gong—act swiftly!"

Finally, click the teeth five times (a Daoist cultivation practice), silently recite "Hei Chu Lei Ting" (Black Emerges as Thunder) three times, visualize the descent of the thunder deities, and inscribe a covenant text (known as the "Qi Lei He Tong"—Thunder-Raising Contract). Recite the previous incantation once more. Upon completing the talisman, form the Zhenwu Seal with one hand and the Heisha Seal (two different hand mudras) with the other.

This passage describes the specific procedures and incantations used in Daoist Thunder Magic (Leifa), a secret method for summoning thunder and praying for rain. The ritual master first forms the "Nine Heavens Seal" hand gesture while visualizing the appearance of the True Lord of Universal Response from the Nine Heavens (the highest deity of the Thunder Ministry): this divine lord has three eyes and crimson hair, wears a seven-star crown and golden armor with red robes, wields a sacred sword, and can shoot flames from his eyes. When performing the ritual in mountainous areas, white light emanates from his eyes instead.

Next, the master uses the sword to draw talismans (fulu) on the ground while reciting the "Blood-Fire Incantation." A rooster is taken, its neck feathers plucked before making a cut to draw blood, which is then mixed with pre-prepared paper talismans and rolled into paper wicks. Holding these wicks in his mouth, the master lights them at a distance of one chi two cun (about 14 inches) from the sword while burning the eight-character inscription on the command tablet. At this moment, he tilts his head back to spray blood-infused liquor skyward, whereupon dark clouds can be seen gathering from all directions.

The subsequent lengthy section contains invocations summoning various Thunder Ministry deities, including: the Star Lords of Bloody Execution, Bloody Blade, Bloody Poison, and Bloody Inspection; along with Thunder Generals like Winged Star, Swift-Fire General, True Lord Denghua, and Fire Essence Song Wuji. The incantations emphasize the union between heaven, earth, and practitioner with phrases like "Heaven's heart unites with mine, Earth's heart unites with mine," demonstrating the master's resonance with cosmic forces. Specific applications are mentioned—praying for rain ("scattering winds to summon rain"), eliminating locusts ("splitting swarming locusts into dust particles"), or summoning snow ("scattering blossoms to transform the cosmos").

The final commands urge the Thunder deities to act without delay. When the ritual succeeds, manifestations include earth tremors and darkened sun and moon. The entire passage illustrates the Thunder Magic philosophy of "uniting the human body with celestial powers, summoning heaven's might through human effort," where prescribed rituals and incantations mobilize natural forces.

This passage describes the ritual procedures and incantations used in Daoist Thunder Magic (a form of Daoist practice that summons thunder deities to execute thunder rites). At the ceremony's commencement, the ritual master performs a triple libation of wine (spraying wine from the mouth toward the four directions to symbolize cloud formation) and makes a blood oath to the celestial and earthly deities: should the oath be broken, the offender will be cast into Fengdu (the Daoist underworld) to suffer severe punishment.

Next comes the summoning of the Five Directional Thunder Emperors: the Azure Mysterious Thunder Emperor of the East, the Blazing Light Thunder Emperor of the South, the White Executioner Thunder Emperor of the West, the Disheveled-Haired Thunder Emperor of the North, and the Thunder Emperor of the Central Earth. The master declares his command over these five thunder emperors, demanding immediate execution of the divine decree. After burning spirit money and reciting scriptures with utmost devotion, the thunder deities will respond.

The text then records the "Secret Thunder Incantation of the Nine Heavens," which must be performed with a specific hand seal (the thumb pressing down the three lower fingers, pinching the middle joint of the fourth finger, while the remaining fingers remain extended). The incantation contains numerous esoteric Sanskrit-derived syllables such as "Om Tan Bhi Che Po Zha Nie" and summons the Three Sovereigns (Heavenly Sovereign, Earthly Sovereign, and Human Sovereign) as well as the Yin-Yang Thunder Gods, commanding all spirits and demons to appear without delay, leaving them no place to hide.

The section on the "Nine Heavens Thunder Command Talisman" details the movement of Yang Qi (vital energy) through the seven stars of the Big Dipper (Greedy Wolf, Giant Gate, Prosperity Store, Literary Curves, Pure and Upright, Martial Arts, and Army Breaker) and the corresponding positions of Yin spirits such as Kuigang. It depicts the image of the Thunder God: ten thousand zhang tall, wielding a thunder axe in his left hand and a thunder staff in his right, his awe-inspiring might shaking the heavens, capable of exorcising evil and breaking formations.

Finally, the "Supreme True Thunder Incantation of the Nine Heavens" is listed, invoking different attributes of thunder power based on the four key hours (Zi, Si, Shen, and Hai—corresponding to Heavenly Thunder, Earthly Thunder, Dragon Thunder, and Water Thunder) and the solar term of the day. The incantation concludes with references to "celestial robes adorned with moonlight" (describing the Thunder God's attire) and "ascending to the Golden Palace to command the thunder hosts" (indicating the thunder generals' return to the celestial court to report their mission). This fully illustrates the complete ritual process of Daoist Thunder Magic: summoning, exercising divine authority, and sending the deities back.

This scripture describes the specific procedures and incantations for Daoist Thunder Magic (Leifa), a ritual practice for summoning thunder deities to exorcise evil forces. The first step involves crafting a special talisman (fulu) on yellow paper, stamped consecutively with three ritual seals: the Nine Heavens and Nine Firmaments Seal, the Azure Yang Seal, and the Thunderclap Seal. The talisman is then cut in half—one half used immediately for exorcism, the other burned at an appointed time.

When performing the ritual, the practitioner must execute the Gangbu Steps (a sacred choreographed footwork) to summon the Thunder Ministry deities, including:

• The Five Directional Generals: Black Forest Great General of the North, Fire Wheel Great General of the South, and others
• Four Fire Ministry Attendants: Fire Wheel Youth, Fire Crow Youth, etc.
• The Flashing Fire Immortal Lord of the West (a thunder deity wielding a golden hammer)
• Law-enforcing deities like the Thunderbolt Envoy and the Heaven's Net and Earth's Snare Gods

The incantations feature intimidating reduplicated phrases: "Tongtong linlin sheshe" (capture everything completely), "Fufu dada" (bind and strike forcefully). The ritual concludes with the standard Daoist imperative "Swiftly, swiftly, in accordance with the statutes" (jiji rulüling), commanding immediate execution.

The "Five Thunder Command Token" mentioned here is a significant ritual implement representing the authority of the Five Directional Thunder Gods. The entire ceremony coordinates talismans, incantations, and Gangbu footwork to mobilize the cosmic forces of thunder and fire for exorcism and healing. It should be noted that such rituals belong to advanced Daoist liturgy (keyi) and typically require transmission through strict lineage training before being performed by ordained priests.

This passage describes several talismans (fulu) and incantations from Daoist Thunder Magic (Leifa), primarily used for summoning thunder deities and exorcising evil spirits. Let me explain section by section:

The first paragraph describes the power of summoning the Nine Heavens Thunder Ancestor (Leizu), the highest thunder deity in Daoism. The Thunder Ancestor governs celestial thunder, whose rumblings shake heaven and earth, awing all living beings. When performing the ritual, special brush techniques (Genchu brush/Ziwu Dou) are used to draw talismans, accompanied by the incantation "Heng hong hua la jiu." During thunderstorms, the ritual master wields an iron rod to activate the Five Phases (Wood, Fire, Earth, Metal, Water) energy. Their feet can crush demons while their five internal organs radiate brilliance. They may command mountains to capture evil spirits, receive wind-cloud sashes bestowed by the Celestial Emperor, chase demonic entities across thousands of miles in an instant, and swiftly bind all kinds of ghosts and deities.

Next are specific Thunder Magic talismans:

The "Command Talisman Incantation" is the core chant for activating thunder magic. When reciting "Duo duo lei chi pi li ben fei," the practitioner can make ten thousand ghosts and corpses shatter. The "Summon Thunder Incantation" separately invokes Heaven Thunder, Earth Thunder, Divine Thunder, and Water Thunder, urging the Five Thunders (five types of thunderbolts) to act swiftly. Wherever the talisman reaches, evil spirits dare not linger. It concludes with "Ji ji ru jiutian yingyuan lüling," a standard closing phrase in Daoist incantations.

For the "Summon Mocuo Messenger Talisman," one must draw the talisman in the air upon a command tablet, first inviting deities to descend to prevent thunder from harming the innocent.

The "Nine Heavens Three Tribulations Talisman" contains three parts:

1. Wind-Raising Talisman: Chanting "Zhen tian feng qi lei she wan xie" summons true spirits.

2. Fire-Raising Talisman: Invokes the Southern Fire Lord (fire deity) and Great Gods of Jia-Yi (Wood Phase deities), making blazing light illuminate all directions.

3. Thunder-Raising Talisman: Calls upon the Poison Dragon (thunder beast) to manifest, harnessing the Fire Lord's power to gather Gang Qi (pure Yang energy) into thunderbolts.

The final "Cloud-Gathering Talisman" chant "Yun ji si zhen" summons the Four True Lords (guardian deities) to arrange formations according to the Heavenly Stem stars. The "Kuntian Roaming Thunder Talisman," also called Kuntian Taishan Thunderbolt Talisman, employs earthly (Kun) forces to generate thunder magic.

These talismans exemplify the Thunder Magic principle of "uniting one's original spirit (Yuanshen) with celestial thunder deities." Through specific incantations and talismans, ritual masters commune with thunder deities to achieve exorcism. Practitioners must pay attention to brush techniques, directional alignments (like Ziwu Dou or Yinwu Dou indicating specific orientations), and coordinate with the circulation of Five Phases energy within their bodies.

This passage describes the talismanic incantations and ritual procedures of Daoist Thunder Magic (Leifa), a practice for summoning lightning to exorcise evil. The Western Command (a title for thunder deities) can pacify heaven and earth, its might as swift as thunderbolts. During the ritual, the practitioner must visualize (cunxiang) divine generals guarding all sides: celestial warriors (Tian Ding Lishi) to the left, the six Jia (Liujia) spirit generals to the right, the Vermilion Bird (Zhuque) in front, and the Dark Warrior (Xuanwu) behind, with envoys from the five directions forming an entourage and three hundred thousand celestial soldiers creating nine layers of protection.

The incantation emphasizes the deities' awe-inspiring power that shakes the ten directions, vowing to instantly reduce any evil spirits to dust. It specifically mentions the Western Thunder General Deng Bowen (a renowned thunder deity) riding a fire dragon, his golden eyes flashing like lightning, with flames spanning thousands of miles, capable of burning all malevolent ghosts. The closing phrase "urgently, as by the law's command" (jiji rulüling) is a common Daoist incantation ending, signifying immediate execution.

The ritual steps include:

1. After reciting the incantation, form hand seals (specific mudras) and exhale a breath of vital Qi (Zhenqi) onto the talisman.

2. Before summoning thunder, first recite the Brush-Consecration Incantation, followed by the Talisman-Consecration Incantation.

3. While drawing the talisman with the Thunder-Gathering Seal, visualize the form of the Supreme Savior of Suffering (Taiyi Jiuku Tianzun), an important Daoist deity: draped in blue-black hair, with three eyes, one hand forming a thunder seal while the other holds a sword, barefoot and clad in red robes.

The mentioned "Nine Heavens Thunder-Obedience Talisman" can cure all illnesses but must not be used lightly. Three additional talismans—Winged Fire, Metal, and Three—must be burned at specific directions:

• The Winged Star Talisman is burned at the Thunder Gang position (a specific orientation), facing east to draw Qi.
• The Fire Star Talisman is burned at the position opposing Venus, facing south to draw Qi.
• The Metal Star Talisman is burned at the position opposing the Thunder God, drawing the Qi of the Western White Tiger.

When using these talismans, avoid proximity to chickens, dogs, monks, nuns, or women, and prevent children from being nearby, lest they disrupt the ritual. The passage concludes by noting that the "Cloud-Transforming Thunderbolt and Meteor Technique" originates from a stone inscription at Crossroads in Zhao Family Bay, Sichuan.

These details reflect the integration of talismans, visualization, directional alignments, and taboos in Daoist Thunder Magic, illustrating the tradition's ritualized mastery over natural forces.

This scripture records the essential techniques for performing Daoist Thunder Magic (a ritual art for summoning wind and rain). It mentions a mysterious character "Ling" (command) said to have been deciphered by Lady Magu (a Daoist female immortal), which could summon thunder from rivers.

Upon hearing of this, a Zhenren (perfected being) instructed fishermen to retrieve the Thunder Command from the water. The recovered text contained invocations for various Thunder Deities—including the Celestial Thunder Lord, Great Solar Deity Lord, and Nine Heavens Primordial Life Lord—commanding them to move Heaven and Earth and shake the Nine Regions. The ritual required rapid recitation of the fixed incantation "Jiji rulüling" (urgently, as by the law's command).

The specific method involves first notifying the deities through prescribed rites, offering sacrifices to shooting stars, and burning talismanic commands (Fulu). Dark clouds then emerge from the north, followed by wind and rain. The smell of sulfur signals impending thunder. Cloud colors predict the type of lightning: yellow clouds foretell violent thunderclaps, white patchy clouds indicate lightning before thunder, while reddish-yellow clouds suggest dry thunder without rain.

The text also details the use of five Thunder Talismans (e.g., Dragon-Summoning Talisman, Clear-Sky Prayer Talisman) and the Thunderbolt Chant recited when the ritual master transforms into a Thunder Deity. During the ritual, the practitioner must inscribe the characters for "water" and "fire" with a sword tip in specific directions (Zhen, the east; Xun, the southeast), burn the Thunder-Summoning Talisman, and perform Yu Steps (a ritual pacing pattern). The scripture concludes with a secret chant for the "Thunder-Striking Talisman," though its exact content remains undisclosed.

Note: The "seal" (Yin) mentioned refers to hand mudras (ritual gestures), such as "pressing the thumb on the Chou position"—a specific finger joint used in Daoist ritual practice.

This scripture documents the specific procedures and incantations for Daoist Thunder Magic (a ritual for summoning lightning). It begins with esoteric mantras like "Om [untranslatable syllable] saha" to activate the ritual, followed by descriptions of darkening skies and the rising Thunder Gang (lightning energy).

The practitioner must first perform Bugang (a specific ritual stepping pattern), burn command talismans (Faling), wave ritual banners while reciting spells. The "Eight Mighty Thunder Summons" invokes eight fierce thunder deities (Bawei), four celestial guardians (Sisheng Tianding), and the twenty-eight lunar mansions, commanding them to swiftly gather thunder gods for their mission.

Next comes the "Command Talisman Incantation," emphasizing that the Celestial Emperor's decree must be precisely executed, with the talisman's power moving swift as a meteor. Upon completion, the ritual returns to the Jade Dawn (a Daoist celestial realm). The section on the "Great Unity Winged Star Meteor-Chasing True Talisman" describes its power to awe spirits—those who disobey will face punishment from Shangqing (the highest heavenly realm).

For practical application, one must inscribe the "Nine Heavens Great Thunderbolt Talisman" with orpiment pigment on black paper to specific dimensions, then seal it in a bamboo tube. During use, the practitioner performs the Three Platforms stepping pattern (Santai Gang), transforms into the appearance of Tiangang (a guardian deity) with disheveled hair and bare feet while wielding a sword to summon divine generals. Two assistants carry the bamboo tube as the practitioner points the sword at the talisman's center (Fuxin), thereby triggering three thunderclaps and heavy rain.

Three subsequent "Thunderbolt Incantations" respectively summon celestial, terrestrial, and aquatic thunder (three elemental variants of lightning), each containing unique mantras like "Om hei hei [untranslatable] she." The concluding "Nine Heavens Primordial Decree Command" serves as the opening invocation, likely initiating the entire ceremony.

These spells and rituals exemplify the Daoist Thunder Magic practice of summoning natural forces through precise movements, talismans, and incantations—all requiring strict adherence to prescribed steps and formulae.

This scripture documents the incantations and ritual practices of Daoist Thunder Magic (Leifa, the art of harnessing thunder's power), primarily describing how to summon the Five Directional Thunder Deities (deities of the Thunder Ministry governing east, south, west, north, and center) to exorcise evil and suppress malignant forces.

The opening section enumerates the names and responsibilities of these thunder deities: The east is governed by the Ji Constellation (one of the twenty-eight lunar mansions) presiding over blue thunder; the south by the Bi Constellation commanding red thunder; the west by the Shen Constellation controlling white thunder; the north by the Zhen Constellation directing black thunder; while the central realm is under the jurisdiction of the "Sacred Empress of Mid-Heaven Who Upholds the Law," overseeing all thunderous phenomena. These deities command wind, rain, thunder, and lightning, marshaling the powers of the "Nine Heavens" (the Daoist cosmological term for the highest celestial realms).

The text mentions the "Thunder Ancestor Heaven-Shaking Great Emperor" as the supreme deity of the Thunder Ministry, who dispatches thunder generals and troops through "command talismans" (fulu, divine decrees inscribed on ritual slips). The incantations include specialized symbols like the "Nine Heavens Earthquake Talisman" capable of instantly summoning thunder's might. Among these, the "Great Unity Centipede Talisman" requires specific preparation: grinding red-footed centipedes into powder mixed with cinnabar (a mineral frequently used in Daoist practice), then inscribed on ceramic tiles aimed toward the target's direction—effective up to five li (Chinese miles) against trees, temples, stones, and other objects.

The latter portion contains the "Wandering Thunder Summons" (official documents for mobilizing thunder deities), describing how Daoist priests issue formal petitions when evil spirits (malevolent entities) harm people or property, requesting the Five Directional Wandering Thunder Generals to lead thunder officials in punitive expeditions. These deities wield "thunder axes" (ritual implements of thunder magic) to strike down possessed trees or haunted temples. The concluding emphasis on "fiery urgency" (immediate execution) reflects Thunder Magic's characteristically swift and decisive nature.

Note: The frequently recurring phrase "urgently, urgently, in accordance with statutes and ordinances" (jiji rulüling) is a standard closing formula in Daoist incantations, meaning "execute immediately according to divine law." Parenthetical text likely represents annotations from ancient manuscripts or instructions for talismanic brushstrokes.

This scripture documents the operational procedures of Daoist Thunder Magic (Leifa), a ritual technique for summoning thunder to exorcise malevolent forces. When encountering evil spirits or strange phenomena in a household, a Daoist priest would employ this method:

First, the priest creates a "Thunder Gathering Talisman" (Shou Lei Fu), inscribing the exact time, his official religious title, and personal name on the ritual paper. Once issued, these talismanic commands must be executed immediately without disobedience. The primary deities invoked are the "Wandering Thunder of Supreme Unity" (Taiyi Youlei, a high-ranking thunder general in the Daoist pantheon) and the Five Directional Thunder Generals (commanders of thunder forces from east, south, west, north, and center).

The procedure unfolds in stages: First, an oath-taking ceremony is conducted with sacrificial offerings, during which tile talismans (inscribed on ceramic tiles) are secretly placed where the evil manifests. Official dispatch documents (Diewen) are then issued to deploy the thunder generals. Upon receiving spiritual confirmation of effectiveness, immediate thanksgiving sacrifices must follow.

When executing the Thunderbolt Method, the priest must first inscribe the "Nine Heavens Thunder Gathering Talisman" while reciting mantras transmitted by their master, in accordance with regulations from the Lingbao and Shangqing ritual traditions and the Three Offices (Daoist administrative bureaus). The talismanic text emphasizes the authority of "Celestial Thunder Commands," using natural Daoist principles to subdue malignant qi.

The final stage involves burning the talisman facing the "Thunder Gang Direction" (the celestial position of thunder deities), accompanied by faint thunderclaps as the deities return to their abodes. Annotations specify that thunder generals must report back to the Thunder Ministry (Leisi) for merit evaluation after completing missions, with the entire process requiring the priest's ritual seal for validation.

This scripture exemplifies how Daoist ritual magic integrates bureaucratic document formats (such as "Upon receiving this talisman, implement immediately") with esoteric incantations, employing standardized protocols to mobilize supernatural forces for exorcism.