《道法會元》Vol. 146

This scripture expounds the essential teachings of the "Great Method of Five Thunders Through Loyalty and Filial Piety" from the Zhengyi (Orthodox Unity) tradition, one of Daoism's major schools. Its core philosophy centers on achieving immortality by harmonizing the water-fire (Yin-Yang) dynamics within the human body.

The crux of cultivation lies in the mutual interaction of heart and kidneys: the heart belongs to fire and the kidneys to water by natural principle. However, adepts must reverse this flow—descending heart-fire and ascending kidney-water—to fuse these two Qi (vital energies), the fundamental forces constituting all existence in Daoist cosmology. This practice requires no talismans (Fulu) or ritual pacing of the stars, relying solely on the condensation of one's Jing (essence), Qi, and Shen (spirit).

The text particularly emphasizes "loyalty and filial piety" as foundational: purity of mind constitutes loyalty, while single-minded sincerity embodies filial devotion. Achieving these virtues naturally coalesces vital energies and perfects spiritual awareness, spontaneously attaining the supreme state of Yin-Yang union. It sternly warns adepts against careless disclosure of these methods, as violation would transgress the laws of the Thunder Ministry (Daoism's celestial lightning deities).

Practical methods include:

1. During seated meditation, press the tongue against the palate (Celestial Pass), close the mouth (Earth Gate), cross hands in lotus posture, and focus the mind. By harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water) energies—especially merging heart-fire (Li Palace) with kidney-water (Kan Court)—one achieves immortal cultivation.

2. The "Inner Formula of Empty Mountain" describes opening the spinal channel (Jiaji Twin Passes) to the crown (Vertex Gate), swallowing saliva (Jade Nectar of Hua Pool) to elevate primordial Qi to the Purple Mansion (Upper Dantian, the cranial cultivation zone).

The scripture concludes by introducing presiding deities:

• Patriarch: Supreme Exorcist Immortal Li (courtesy name Qing Shu, sobriquet Fang Weng), seated before the Jade Emperor's throne. He appears wearing a sable-feathered crown, holding a jade scepter, clad in purple ritual robes with red shoes.
• Guardian Deities: Two Thunder Ministry Marshals—Left Demon-Subduing Marshal Gou (governing Southern Thunder Office) and Right Demon-Subduing Marshal Bi (governing Northern Thunder Office). Marshal Gou manifests with blue face, crimson hair, purple heavenly garments, and wielding a thunder hammer, while Marshal Bi's iconography remains unspecified.

These methods embody foundational principles of Neidan (internal alchemy), where longevity is achieved through refining one's vital substances, emphasizing the integration of inner cultivation with ethical discipline.

This scripture describes the divine pantheon and ritual procedures of Daoist Thunder Magic (Leifa), a practice for summoning and commanding thunder and lightning. The content primarily consists of two main sections:

First is the roster of Thunder Department deities, including:

• Chu Huo (a thunder general with a blue face and black robes, wielding an axe and hammer)
• The Four Seasonal Messengers (Chen An, Liu Ji, Sun De, and Zhang Jing - four merit-officer deities)
• Thirty-six Thunder Generals and seventy-two Examination Summoners
• The officers and generals from the Purple Void Luxuriant Altar
• Three high-ranking thunder deities:
• Marshal Deng (overseer of thunder edicts)
• Marshal Xin (thunder commander-in-chief)
• Divine Lord Zhang (swift messenger)
• Three guardian marshals:
• Marshal Ma (Zhengyi's stellar spirit-official)
• Marshal Wen (Eastern Peak's terrestrial general)
• Marshal Guan (Fengdu's demon-slaying bright spirit)

The ritual procedure follows:

1. Sequence of Practice: Practitioners form mudras (ritual hand gestures) to connect with Yin and Yang energies, arranging astral symbols along the Zi-Wu (north-south) and Yin-Wu (northeast-southwest) axes.

2. Divine Transformation Incantation: Recite the esoteric mantra beginning with "Om" seven times while visualizing one's body transforming into a divine being.

3. Summoning Left and Right Demon-Subduing Envoys:

• The Left Envoy Gou Yichong rides fiery clouds astride a dragon, with mantras coordinated with Li trigram (southern fire) mudras.
• The Right Envoy Bi Ze rides black clouds astride a dragon, with mantras coordinated with Kan trigram (northern water) mudras.

4. Talisman Drawing and Incantation: Write talismanic characters using a twenty-six-syllable secret mantra. For clear weather, add the three characters "Hum Zha Li"; for rain rituals, visualize golden light.

5. Breaking the Fierce Wind Talisman: Form the Mao Wen mudra (bent index finger) with the left hand, channeling the universe's vast Qi into the brush when inscribing the talisman to dissolve violent winds and purify the sacred space.

This scripture demonstrates the integrated Thunder Magic system that combines stellar orientations, mudras, visualization, and talismanic incantations. By summoning Thunder Department deities to cooperate in battle, practitioners achieve purposes like weather control and exorcism. Many of the esoteric mantras require oral transmission from master to disciple for proper pronunciation and efficacy.

This scripture records the "Northern Luofeng Combined Form Talisman Method" (Beiluofeng Hexing Fufa) from Daoist exorcism practices, primarily used for subduing malevolent entities and expelling possessions. Let me explain the procedures section by section:

First, summon General Chen An (a Daoist guardian deity) for assistance, using thunder magic (Leifa) to incinerate the evil entity. After reporting to the heavens through specific rituals, a fierce wind of Qi will swiftly disperse the malignant energy, leaving no trace.

When drawing the talisman (Fulu), one must coordinate with the "Jade Emperor's Decree" (Yuhuang Chiling), emphasizing that all deities must obey—any obstruction is considered defiance against Shangqing (the highest celestial realm). The incantation commands the Four Duty Generals and General Chen An to immediately execute the talisman's orders without delay. Any resisting spirits are to be annihilated outright.

For drawing the "Two Qi Talisman" (Erqi Fu), first silently recite the Three-Word True Mantra while infusing Qi into the talisman. Using the sword mudra (hand gesture), trace the talisman's form in the air before placing it in water to suppress the entity. When not chanting, recite a series of esoteric mantras: "Om □ Lin Jue □..." (these are secret Daoist Sanskrit-derived incantations).

The practitioner must visualize the talisman in the water turning golden, then sprinkle the water on the possessed child's face with the right hand. Through specific hand gestures, gradually inquire about the possessing entity's name—answers may be spoken or written. After determining the cause, strike the child's back once with the thunder mudra (Leiju) to awaken them. This method is called "White Capture" (Bai Zhuo).

For stubborn possessions, replace clear water with black water. First, draw a well-shaped pattern on the ground while reciting the "Soul-Confusing Spell" (Mihun Zhou): "Soul and spirit, quickly exit through the crown..." This urges the three ethereal souls (Taiguang, Shuangling, Youjing) to leave the possessed body. Then recite a rapid series of secret mantras: "Om Jie Ji Jie Ji swiftly swiftly..." while invoking the Heavenly Emperor's decree.

During the ritual, draw breath from the northern direction and blow Qi onto the child's face to discern the entity's true nature. Next chant: "By imperial decree, wholly gather ink-black darkness..." This incantation summons Marshal Zhu (a Daoist deity) to assist in guiding the captured soul back into the body.

Conclude with the "Urging Spell" (Cui Zhou): "Om □ Sang Guang Zhuo Lang Ling swiftly capture..." while blowing southern Qi onto incense. Then recite: "Om □ Che Li urgently appear and capture..." again blowing southern Qi onto incense. Finally, write the Three-Word True Mantra in the air with the sword mudra and withdraw the ritual's radiance.

This complete method combines multiple Daoist ritual elements—talismans, incantations, mudras, and visualization—mobilizing celestial generals and cosmic Qi to achieve exorcism.

This scripture contains three main components:

First are the cultivation techniques. The mantra "Om Fu Bi Ming She" should be recited three times while practicing a specific breathing method: during four inhalations, guide the light of incense flames into the Dantian (the lower abdominal energy center), perform three bows, then conclude the practice. When using this method, one must avoid direct eye contact with celestial generals and officials, instead listening attentively with averted gaze. There's also the rosary bead mantra "Om Gong Xun Ji Che Li She" - recite it seven times to infuse the beads with genuine Qi, then store them in an incense-covered container. For particularly stubborn evil entities, these beads may be worn by family members for protection.

Next is the format for transmission documents (formal Daoist apprenticeship papers). The disciple should identify as "Loyal and Filial Disciple [Name], True Child," expressing sincere devotion to learning from the master. While acknowledging personal limitations, the disciple declares single-minded dedication to the Dao and requests transmission of the "Five Thunder Great Method" (an important thunder ritual system in Daoism) and altar seals. The document must include the apprenticeship date and a commitment to benefit humanity.

Finally, the text details the specific document format: it should begin with reverential addresses to the "Jade Emperor Patriarch" (supreme Daoist deity), "Demon-Subduing Prime Minister True Lord" (exorcism deity), and various thunder department immortals including Master Zhao. The petition requests the descent of thirty-six thunder generals and seventy-two examination officers (spiritual officials who assess and summon) to the disciple's altar on an appointed date to transmit the methods. The document concludes with the date and signature, sealed with the altar stamp.

The text particularly emphasizes the foundational importance of "loyalty and filial piety," requiring all rituals to uphold the purpose of benefiting humanity. These documents and mantras form crucial elements in Daoist transmission ceremonies, reflecting the tradition's emphasis on lineage, reverence for deities, and commitment to helping others.

This document records the liturgical format of a Daoist transmission ceremony, detailing the lineage succession and the summoning of celestial generals. It begins with the disciple (surname specified) reverently submitting the document to the Demon-Subduing Upper Ministerial Office (a Daoist divine bureau), noting the document number and exact date.

The text traces a transmission lineage: Patriarch Li Zhenjun, while traveling through Xiangxiang in Hunan, encountered Master Zhao Songyin and imparted to him a four-line incantation written with his sleeve along with a unique "broken-corner seal" (a special ritual seal). Li Zhenjun instructed Zhao to uphold loyalty and filial piety as foundational virtues and bestowed upon him the title "Child Disciple of Learning Truth" (a designation for Daoist lineage holders). This lineage was subsequently transmitted through Master Gao Kongshan, Master Yue Nanjian, Master Cheng Qingxu of Mount Lu, Master Feng, Master Zhou, and Master Zhang Dongyuan before reaching the current holder (name specified), all through direct master-disciple transmission.

The current lineage holder has traveled across sacred mountains seeking enlightened masters, aspiring to the authentic teachings of the Supreme Venerable Lord (Laozi, the highest deity in Daoism), and has long practiced the Daoist arts. Following ritual protocol, apart from having already submitted a "family letter" (a Daoist document) to the patriarchs through burning, the disciple now petitions the Jade Emperor to issue an imperial decree, requesting cooperation from relevant divine offices. The document meticulously lists the lineage holder’s ritual titles (e.g., "Thunder Rites Master"), the seals used, and other details.

The latter section comprises a summons (a Daoist official dispatch) to the Thunder Department’s celestial generals, commanding them to station themselves at a designated altar on a specified date. When summoned by the master, they must swiftly respond to prayers and manifest clear efficacy. Should the master issue improper commands or act without sincerity, the generals are permitted to return to the celestial court, as the Mystic Gate (Daoism) has its own laws. However, even minor merits or virtuous deeds will be rewarded by the heavens.

The document concludes with the date and the names of the transmission master (the initiating teacher), the recommender (who guarantees the disciple’s qualifications), and the overseer (who supervises the ceremony), along with the patriarch’s honorific title. An appended dispatch orders the envoys—protective deities Chen An, Liu Ji, Sun De, Zhang Jing, and others—to swiftly deliver the "family letter," instructing them to seal it intact and deliver it to the Demon-Subduing Upper Ministerial Office.

This document serves as a template for a Daoist rain-prayer ritual, recording the complete procedure used by Song Dynasty Daoists to petition thunder deities, dragon kings, and other divine beings for rainfall. The text comprises three distinct sections:

The opening section features the rain-prayer petition (modeled after official government correspondence), issued from the Purple Empyrean Luxuriant Beauty Altar (a Daoist ceremonial site). It describes how prolonged drought has brought famine to the local populace, prompting Daoist priests Chen An and others to formally petition Generals Gou and Bi (two principal thunder deities of the Thunder Ministry) through this document. The text requests these thunder generals to mobilize wind, rain, thunder, and lightning deities, along with the dragon kings of five directions and local earth gods, to perform rainmaking magic on specified dates and deliver life-giving showers to revive parched crops.

The second portion contains a specialized directive (zha) addressed specifically to dragon kings. Beyond reporting to their ancestral masters and the Supreme Thunder Emperor (highest deity of the Thunder Ministry), the priests formally notify the dragon king of a particular local water abyss and his retinue. The directive commands them to immediately summon aquatic creatures upon receipt, coordinating with thunder deities to "raise clouds and spread mists, churn rivers and overturn seas" - bringing torrential rains to drought-stricken regions for the people's salvation. The document emphasizes this as a prime opportunity for merit accumulation and divine promotion, warning against any delay.

A concluding annotation traces the ritual's lineage: the presiding ancestral master, Zhao Lü (courtesy name Guanfu), hailed from Pingyang County in Wenzhou, eastern Zhejiang. Such records simultaneously demonstrate orthodox transmission lineages and embody the Daoist tradition of "orderly master-disciple succession."

These documents exemplify the Daoist characteristic of "saving the world through ritual methods," where priests formally communicate with deities through official documents, reflecting the Daoist cosmological view of "heaven-human resonance." The recurrent term "pāngtuó" (onomatopoeic for torrential downpour), describing the desired rainfall, represents standard vocabulary in Daoist liturgical texts.

This scripture records the spiritual transmission received by a practitioner named Song Yinsheng (Daoist name). Born during the Chen hour (7-9am) on the third day of the second lunar month in the Bingyin year, Song was the son of a man named Jue who had served as an official overseeing the Ganquan wine production in Tanzhou, Hunan. Possessing an upright character and extraordinary talents, Song rejected worldly fame and fortune, abandoning official career to cultivate himself at the Shangzhen Daoist Temple south of Xiangxiang County.

One day, an elderly Daoist with white hair and transcendent bearing visited him. Recognizing Song's extraordinary potential, the Daoist declared: "Your spiritual disposition marks you as destined for the immortal path. I shall impart secret methods to you, that you may propagate the true Dao and benefit all beings." Only at their parting the next day did the Daoist reveal his true identity as Li Zhenjun, the Demon-Subduing High Minister serving beneath the Jade Emperor, who oversees the Thunder Department (the Daoist celestial bureaucracy governing thunder phenomena).

Lacking paper and ink in the wilderness, Li Zhenjun instructed Song to tear a strip from his white silk sleeve to record the teachings. After orally transmitting the secret methods, the celestial minister specifically recalled Song to inform him about a ritual seal (a Daoist ritual implement) concealed in a stone casket at Zhangren Temple on Mount Qingcheng, which he had dispatched thunder deities to retrieve as a gift. This transmission, called the "Loyalty and Filial Piety White Capture Five Thunder Great Method," had previously been taught only to Emperor Huizong of Song. Li Zhenjun made this exceptional personal transmission because Song possessed immortal-grade spiritual bones and because the era was ripe for the Dao's methods to flourish.

The celestial minister emphasized strict requirements: practitioners must maintain loyalty, filial piety, and moral discipline, never transmitting these methods to the unworthy. When employing these techniques, one must stamp documents with ancient seal script using the hereditary ritual seal. The methods could be used for blessings, exorcisms, and subduing malevolent forces. This account demonstrates the solemnity of Daoist esoteric transmissions, upholding the principle that "methods are not lightly given," while reflecting the spread of Thunder Methods (an important Daoist ritual system) during the Song-Yuan period.

This scripture recounts the remarkable journey of a Daoist priest and underscores the solemnity of Daoist transmission. A priest returned to his temple after four days away, only to be expelled for violating monastic rules. He then went to the Tianqing Abbey in the city, where he demonstrated a mystical technique learned from the "Upper Minister" (a high-ranking deity) — when he used his ritual seal, two divine generals instantly manifested, astonishing all present. Later, he wandered as an itinerant cultivator with four disciples, ultimately achieving "feathered transformation" (yuhua, the Daoist term for an immortal's passing) at the home of his disciple Zhou Jianbu.

The scripture further relates how this priest later manifested through spirit possession, confessing that due to his indulgence in sensual pleasures during life, he had been punished by Minister Li and demoted to serve as a "True Official" (zhengguan, a Daoist divine post) at Yangzhou's Qionghua Abbey. Only after three years was he promoted to become a Judgment Officer in charge of records in the Thunder Ministry. He emphasized the importance of adding his divine title to family documents so that descendants could receive blessings.

The latter portion focuses on the orthodoxy of Daoist transmission. It states that the "Great Method of Loyalty and Filial Piety" was first transmitted by Laozi to Celestial Master Zhang (Zhang Daoling, founder of Daoism) at Heming Mountain, and that his descendants were all extraordinary individuals. The text criticizes later generations for recklessly fabricating talismans, incantations, and esoteric diagrams, allowing ordinary people to profane the Daoist methods — such behavior rarely escapes celestial retribution. The author, Gao Cang, identifies himself as a third-generation inheritor of the Songyin Zhenren lineage, claiming to propagate his master's teachings wherever he travels. He warns that those who plagiarize Daoist methods or falsely claim orthodox transmission will ultimately face punishment according to the "Nüqing Code" (nüqing zhi lü, Daoist disciplinary rules).

The entire text emphasizes that Daoist transmission must maintain orthodox rigor, opposing arbitrary alterations and profanation, reflecting Daoism's profound emphasis on the purity of its spiritual lineage.