《道法會元》Vol. 151

This scripture records the ritual procedures for redeeming departed souls from the "Dongxuan Jade Pivot Thunder Rites" in Daoist practice. It details how priests employ talismans, visualizations, and other esoteric methods to liberate souls from hell and facilitate their salvation.

The ritual begins with preparing the "Primordial Decree of Pardon for Heavenly Rebirth Fulu" (a special salvation document), which is presented to the Lord of Mount Tai (the deity governing the underworld) to request the opening of celestial pathways for souls from a specific region. Two crucial talismans are employed: the "Jade Eyes Refinement Talisman" and the "Yellow Blossom Purification Talisman."

The priest sits facing east in meditation, silently invoking the name of Taiyi Jiuku Tianzun (the Daoist deity specializing in soul salvation) while reciting the Hell-Shattering Incantation. Through visualization (meditative imagery), golden light is imagined breaking through the darkness of the underworld, accompanied by the formation of the "Five Sacred Mountains Mudra" (a specific hand gesture) to summon wandering souls. During nocturnal ceremonies, the priest visualizes five directional youths opening pathways to guide beings from the six realms of existence toward salvation.

Holding the Fire Pool Refinement Talisman in the left hand, the priest visualizes nine solar rays infusing the talisman, while the right hand holds the Water Pool Purification Talisman, imagining ten lunar beams merging with the water. This dual process of fire-water alchemical purification cleanses the souls. The final visualization involves the "Bridge of Heavenly Ascension" in the Southern Palace (the Daoist abode of immortals), its gate inscribed with the characters "Ascend to Paradise," guiding souls upward.

Three days of fasting and purification must precede the ritual, with formal notifications sent to Taiyi Jiuku Tianzun, Immortal Ge Xianweng, and Divine General Xin (a thunder department deity) to establish the exact time and location. Upon completion, redeemed souls are registered with the Lord of Mount Tai for karmic evaluation and rebirth assignment.

This scripture preserves the complete salvation ritual procedures from the Song-Yuan period, including talismanic applications, visualization techniques, and mudra usage. It stands as an important document for studying Daoist Zhaijiao (purification rituals) and Keyi (liturgical practices).

In Daoist rituals, when establishing an altar for sacrificial ceremonies and refining/liberation rites (rituals to transcend departed souls), it is necessary to first issue official documents to notify local deities such as the City God (Chenghuang) and Earth Gods (Lishe). The scale of such refining rituals can vary greatly—what matters most is the practitioner's cultivation and sincere intention, rather than rigid adherence to fixed forms.

Regarding the application of the Celestial Pivot (Tiangang, the handle of the Big Dipper): A common method involves observing the position of the Pojun star during the Xu hour (7-9 PM) on the first day of each lunar month. For example, on the first day of the seventh month during the Xu hour, as the seventh month corresponds to the earthly branch Shen, the Dipper's handle points to the Yin position, placing the Tiangang star in the Shen position. The Big Dipper embodies Yin Sha Qi (negative baleful energy), while at this time the sixth star of the Southern Dipper points from the Wei position to the Chou position. Since Yin and Shen are in opposition, moving one position back from Shen leads to the Southern Dipper's sixth star. The Southern Dipper carries Yang Sha Qi (positive baleful energy), which also has corresponding manifestations within the human body.

When performing rituals during this hour, the practitioner must first tread the Big Dipper Steps (a specific footwork pattern) starting from the east, pass through the Three Platforms stars to enter the Dipper's domain, then retreat three steps counterclockwise to reach the Lianzhen star position. Facing the Southern Dipper, the practitioner draws talismanic patterns with a sword tip toward the Heavenly River region where the Southern Dipper's sixth star resides, mobilizing internal Sha Qi to burst open the Thunder Gate (an energy channel for lightning). This immediately manifests the ritual's efficacy.

The essence of Tiangang: It is the core force that drives thunder, subdues demons, and delivers sentient beings. Tiangang functions like celestial authority—the Star Classic records that the front section of the Dipper's handle is called Kui, while the rear section is Gang. Nothing in creation can grow or multiply without Tiangang. It represents the Dao of Yin-Yang: its open aspect is Yang, its closed aspect Yin; yet it is also diamond-like in firmness, governing cosmic order while harmonizing hardness and softness. Divided into celestial (Tian), terrestrial (Di), and human (Ren) variants, it corresponds to the Three Powers framework.

The nature of thunder: Thunder is the quintessence of Qian (Heaven, Yang), while lightning is the quintessence of Kun (Earth, Yin). Qian acts as thunder's father, Kun as its mother. Encountering Yang Qi, it activates; meeting Yin Qi, it lies dormant. Harmonious Yin-Yang interaction generates all things, while violent collision produces thunderclaps. Within the human body, Tiangang corresponds to the Central Yellow region (Dantian area)—the true Yang of Heaven, revered as the "Lord of Central Yellow Star," eternally rotating at the celestial pivot. The Dipper's handle invariably indicates Tiangang's current orientation.

Practitioners must internally observe the Five Aggregates (form, sensation, perception, volition, consciousness) while externally discerning myriad spirits. Internal observation of the aggregates means consolidating primordial Qi (Yuanqi), tempering the spirit (Shen), and coalescing the Three Corpses (internal pathogenic energies)—achieving inner stability without distraction and outer detachment without clinging. Only by maintaining concentrated spirit and Qi can one merge completely with the cosmos.

This passage explains the principles and practical methods of Daoist cultivation and ritual practice. At its core lies the mobilization of celestial spiritual forces through the accumulation of primordial Yang essence (innate energy) cultivated through personal practice.

Practitioners can command various deities—including thunder gods and lightning mothers representing natural forces—through methods like drawing talismans (fulu), reciting incantations, forming hand seals, and performing the ritual Pace of the Dipper (bugang). These divine beings respond immediately because such practices align with the natural order of heaven and earth. The key lies in maintaining physical and mental purity while resonating with celestial and earthly spirits through sincere intention.

The specific method involves activating the body's innate Yang essence (Tian'gang energy), which originates from the kidney's vital essence (Jing). This energy ascends along the spine to the back of the head, then connects with both eyes. When concentrated in the Yellow Court (Dantian region), it creates the "Platform Radiance"—an illuminated state in Neidan practice—that enables practitioners to command the celestial forces indicated by the Tian'gang star's position, thereby harnessing the creative power of the cosmos to direct myriad spirits.

The text then details a ghost-subduing ritual called "Establishing the Prison": using a single bowl, practitioners capture various types of ghosts through seven sequential steps. Each rotation subdues different categories of spirits—earth gods, ancestral souls, karmic creditors, city gods, mountain demons, hell-bound souls—before finally capturing the specific haunting entity. The entire process must align with specific time periods (from Yin to Si hours), directional orientations, and thunder method incantations, executed by thunder department generals.

The mentioned "Three-Five Generals" refer to thunder department deities, while "Six Harmonies" denotes the cosmic space of heaven, earth, and four directions. The concluding incantations summon thunder gods, wind masters, and lightning mothers from directions corresponding to specific hours (Yin, Si, Shen, Hai, Mao etc.) to capture ghosts. This passage demonstrates the Daoist integration of internal cultivation (Neigong) with external ritual application—a complete spiritual practice system.

This scripture describes the concrete procedures of Daoist Thunder Magic (Leifa) - a ritual practice that summons thunder deities to exorcise evil and cure diseases. The text comprises two main sections:

The first part details the ritual for summoning thunder generals to suppress malevolent forces: The practitioner must invoke the mighty Western, Northern, and Central Thunder Deities (Manlei) during specific hours (noon, dusk, and midnight respectively). Through incantations, the Great Thunder Lord of Dutian is summoned with his eight million thunder troops to apprehend all evil entities violating Daoist law, delivering them beneath the celestial punishment stars Kuixing and Gangxing (the stern judges among the Big Dipper constellation). The entire ritual must be executed with swift decisiveness, embodying the merciless authority of a divine king.

The subsequent section elaborates the "Borrowed Arm" technique: The practitioner performs the Nine Phoenix Steps (Jiufenggang - a special footwork pattern) to dispel baleful energies from water, exhales three breaths over it, then traces the characters "Iron Baleful Capture" (Tieshashe) on the water's surface using the Sword Mudra (finger gesture). Visualizing the summoned divine attendants, the practitioner sprinkles this water on their hands and exhales three more breaths. After inscribing talismanic seals above the attendants' heads, the evil entity's arm is symbolically severed as punishment. The final step involves directing baleful qi toward the affected area while monitoring pulse diagnostics.

The latter portion explains the construction of the "Nine Palaces Expedient Method" ritual implement: A cylindrical vessel with internal compartments and perforations is used, its base pierced with nine holes corresponding to the Nine Palaces arrangement. Inside rests a square jujube-wood die carved on four faces with: the Big Dipper constellation, the Ten Thousand Spirits Talisman, the Harmony Seal Talisman, and the Marshal Liu Talisman (all crucial Daoist sigils). When activated with specific incantations, this device summons celestial marshals like Tianjun and Marshal Liu. Different talismans are employed for specific purposes: the Primordial Yang Talisman for healing, the Demon-Smoking Talisman for exorcism. Emphasis is placed on uninterrupted forty-nine day courses of talismanic water ingestion.

These practices exemplify the distinctive features of Daoist Thunder Magic - its meticulous integration of thunder deity invocations, talismanic writing, and ritual steps for healing and exorcism. The techniques demand rigorous training and authentic lineage transmission, reflecting the tradition's precise operational standards.

This scripture is an interpretation of divinatory trigrams in Daoist practice, focusing on the auspicious and inauspicious omens associated with the eight trigrams (Qian, Kan, Gen, Zhen, etc.). Each trigram corresponds to a specific celestial star and carries symbolic meanings, followed by detailed predictions regarding various life matters.

For example, the Qian trigram corresponds to the Wuxing (武曲星, Military Star), symbolizing the "Heavenly King Descending Trigram." It predicts: household members will remain safe; silkworm breeding will be prosperous; visiting others may result in not meeting them; a pregnant woman will give birth to a boy; marriage will proceed smoothly; rain during divination will clear, while clear weather during divination will remain dry; trade and business will go well; farmland will yield a good harvest; in legal disputes, the initiator will benefit while the passive party will suffer; illness will not be severe but may involve qi stagnation or abdominal pain, requiring offerings to wandering souls in the southeast.

The Kan trigram corresponds to the Tanlang (贪狼星, Greedy Wolf Star), symbolizing the "Guest Departs for Distant Lands Trigram." It predicts: the household may face misfortune; farmland in summer may suffer from flooding; silkworm breeding will yield poor results, but legal disputes will be favorable; a pregnant woman will give birth to a girl; marriage proposals will fail; business will face obstacles; attempts to visit others will be unsuccessful; plans will be difficult to realize; rain during divination will persist; illness may stem from dampness or water-related ailments, requiring offerings to water deities or the spirits of those who drowned.

The Gen trigram corresponds to the Zuofu (左辅星, Left Assistant Star), symbolizing the "Bright Moon in the Sky Trigram." It predicts: the household will remain peaceful; farmland will experience water in spring and summer but drought in autumn, yet still yield a harvest; silkworm breeding will succeed, but those who have left home will not return; business will be steady; legal troubles caused by oneself can be resolved; a pregnant woman will give birth to a boy; lost items will be stolen by someone with the surname "Grass" and cannot be recovered; marriage proposals will succeed; plans will come to fruition; visiting at night will result in a meeting, while daytime visits will not; the sick will not be in mortal danger but must offer sacrifices to wandering ghosts in the northeast.

The Zhen trigram corresponds to the Lucun (禄存星, Prosperity Star), symbolizing the "Wind and Clouds Converge Trigram." It predicts: the household will gain new members; favorable weather will bring abundant harvests; silkworm breeding will prosper, but water ghosts may cause trouble, requiring offerings; those who have left will return; legal disputes will be difficult to settle; lost items will be found within five days; business will be profitable; a pregnant woman will give birth to a girl; plans will succeed; visits will result in meetings; marriage should be hastened; illness may stem from offending tree spirits or wood demons, requiring offerings to hanged spirits in the east.

These divinatory readings cover all aspects of ancient life, including household matters, agriculture, marriage, and illness, reflecting the ancient mindset of predicting fortune through trigrams. Sacrificial methods often involve wine, meat, and rice, with emphasis on directional and temporal selection (such as the Hai-Si or Yin-Mao days).

This passage from Daofa Huiyuan (Compendium of Daoist Rituals) explains methods for predicting fortune through Bagua (Eight Trigrams) divination. Each trigram corresponds to different celestial constellations and natural phenomena, foretelling aspects of human affairs such as domestic life, agriculture, and health.

For example, the Xun trigram (representing wind), called the "Gale-Snapped Tree Hexagram," portends potential harm to family members, poor silkworm harvests, and unfavorable crop yields. Lost items will be difficult to recover, childbirth will be difficult for pregnant women, business ventures will incur losses, and one may encounter violent thieves. For weather divination: if asked during rain, it predicts clearing skies the next day; if asked during clear weather, rain will come. Legal disputes are extremely inauspicious—both plaintiffs and defendants will suffer. Marriage proposals will fail, plans will miscarry, and attempts to visit others will prove futile. Illnesses may stem from boat travel or water ghost afflictions, requiring straw effigy rituals by waterways for exorcism.

The Li trigram (representing fire), called the "Crane Cries in Marsh Hexagram," is far more favorable. The household will remain safe, with prosperous farming and silkworm cultivation. Legal disputes will resolve naturally; business may not profit but avoids disaster. Pregnant women will bear sons, and though travelers won’t return, letters will arrive. Lost items can be found in the west. Weather predictions will be accurate, marriages will succeed, and visits will go as planned. Illnesses may result from blade wounds or fire-related mishaps, requiring sacrificial rites—if unresolved, talismans (Fulu) must be used for healing.

The Kun trigram (representing earth), called the "Phoenix Soars to Azure Hexagram," signifies good fortune. The family will grow, possibly through travel. Crops will flourish, though silkworm yields may be modest. Sacrifices to the White Tiger (an inauspicious deity) are advised. Legal disputes will dissolve; business breaks even without loss. Travelers won’t return or send word; lost items needn’t be sought—they were stolen by someone near water. Pregnant women will bear daughters; marriages won’t proceed. Weather divination proves unreliable. Illnesses may stem from offending local earth spirits, requiring sacrifices of the "three livestock" (pig, ox, sheep).

The Dui trigram (representing marsh), called the "Waves Strike Lone Boat Hexagram," is highly inauspicious. Family members—especially elder women—will suffer harm. Silkworms will fail, crops will be entirely lost to floods or droughts. Travelers return within two days; business stagnates without profit. Legal disputes lead to punishment, harming both sides. Thieves evade capture; pregnant women bear daughters. Marriage, plans, and visits all prove unfavorable. Weather divination falters. Illnesses may be fatal, caused by vengeful ghosts from the east or ancestral grudges, requiring meat offerings for appeasement.

The Lianzhen Star of the Central Palace, called the "Lone Goose Loses Flock Hexagram," also heralds misfortune. Elders will ail; silkworms struggle. Summer floods may strike but won’t ruin harvests. Travelers stay away yet send letters; thieves remain free. Solo trade brings profit, but partnerships fail.

These trigrams encompass every facet of life, reflecting ancient observations linking natural phenomena to human events. The prescribed sacrificial methods exemplify Daoist exorcism rituals (Zhaijiao) to avert calamity.

This scripture primarily discusses the norms and taboos surrounding the use of Daoist talismans (Fulu) and ritual techniques. It first mentions several divinatory signs in daily life: weddings cannot proceed without sufficient funds, prolonged lawsuits will dissipate on their own, and attempts to visit others may result in missed encounters. For weather divination, predicting rain on sunny days will bring precipitation, while forecasting clear skies during rain proves ineffective. Illnesses may stem from offending earth and wood spirits or the Five Plague Deities (deities governing epidemics), requiring animal sacrifices of three kinds; vegetarian offerings with fruits suffice for the Five Plague Deities, preferably performed on Xu days (the 11th Earthly Branch).

Several talisman creation methods are then detailed:

The "Iron-Face True Form Talisman" requires chanting incantations toward a solid mountain nine times, with added elements varying by purpose. Fire elements enhance sunny weather appeals, while water and wind elements summon rainstorms. Material specifications are precise: black paper with ink for rainy days, red paper with cinnabar for sunny days, yellow paper with cinnabar for regular use—emphasizing strict adherence to protocols.

Subsequent sections describe three elemental talismans:

Water Talismans summon rain, dew, frost, snow, or hail. Fire Talismans (red paper/cinnabar) conjure fog and thunderbolts. Thunder Talismans demand yellow paper with cinnabar, supplemented by burning colored spirit money in the Li position (south in the Bagua). Wind Talismans involve intricate procedures—specific rotations in alternating directions paired with mantras.

The "Iron-Face Thunder Practice Chapter" reveals thunder method (Leifa) essentials, involving inverted Kan (water) and Li (fire) trigrams, with prayers incorporating specialized techniques like "flowing dryness."

A strict transmission code concludes the text, prohibiting teachings to eight types of individuals:

1. The morally deficient

2. Hedonists obsessed with carnal pleasures

3. Litigious troublemakers

4. Adulterers preying on others' spouses

5. Those unfilial to parents

6. Slanderers of virtuous people

7. Negligent in deity veneration

8. The disrespectful toward teachers

The closing "Thunder Scripture: Upper Chapter" presents a potent thunder mantra invoking Taishang Laojun (the deified Laozi), wind-fire-thunder troops, and celestial guardianship from heaven, earth, sun, moon, stars, and immortals. Syllables like "Om" (唵) and "Ye" (㖿) represent standard Daoist mantra transliterations.

This scripture depicts the sacred scene of a Daoist priest performing Thunder Rites (a ritual method for summoning thunder deities). Through incantations, the priest invokes various divine beings for protection, including:

The Three Great Emperor-Officials (Tian Guan, Di Guan, and Shui Guan—the three sovereigns governing heaven, earth, and water realms) arrive with their spirit attendants, thunder generals, and fire deities to assist. The Jade Emperor commands the Southern and Northern Dipper Star Lords, Golden Boys and Jade Maidens, and the Six Jia and Six Ding divine generals to open the celestial gates and earthly portals, compelling mountains, rivers, seas, wind, rain, thunder, and lightning to obey the ritual summons.

Four guardian marshals stand in protection: Marshal Tianpeng wields a sacred seal, Marshal Tianyou stands guard with his sword, the Holy Lord Yisheng holds his halberd, and the Perfected Warrior Emperor controls water and fire. Nine dragons encircle them, accompanied by sweet rain and thunderous flames. The twenty-four solar-term generals rotate around the priest's body as the sun and moon bear witness to this sacred oath.

The latter part of the incantation details the might of Thunder Rites: the Thunder God and Lightning Mother strike their drums in fury, while thunder generals with bronze fangs and iron claws soar across the four directions. When the ritual is activated, heaven and earth tremble, ghosts wail, and spirits lament. The Five Phases (Metal, Wood, Water, Fire, and Earth) harmonize their powers—the sun and moon shine brightly, dragon and tiger energies unite—capable of reversing rivers and toppling mountains. The priest's petitions are fulfilled through the boundless transformations of deities like the Tian Gang and He Kui star lords, who merge with the Dao. Finally, the priest is shown guarded by the four directional beasts (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), crowned by a celestial canopy and treading upon the patterns of the Dipper, manifesting supreme majesty.

These incantations embody the Thunder Rites' cultivation principle of "uniting one's body with heaven and earth, commanding spirits with one's Qi." Through specific syllables (such as "Om Hong Ji Zha"), the priest resonates with internal energy to achieve the ritual effect of summoning deities and dispatching generals.

This scripture describes the formidable power and numerous thunder deities in Daoist Thunder Magic (a ritual practice that summons thunder generals to exorcise evil and avert disasters).

The text begins by stating that all who show kindness to the practitioner will receive vitality, while those who harbor malice will meet with calamity. Those who plot against the practitioner shall perish, and those who hate them shall vanish. Three thousand six hundred guardian spirits—including divine youths, celestial maidens, and vajra guardians who vanquish evil—constantly accompany the practitioner. Holding talismanic credentials, they travel alongside under the supreme protection of the Dao, bestowing great auspiciousness.

The scripture then lists twenty-four divine talismans (fulu) that operate in harmony with astral cycles, enabling the practitioner to command dragons and tigers and slay demonic entities. Any malevolent spirits that defy these orders will immediately have warrants issued against them, delivered to the Thunder Tribunal for punishment. The text repeatedly emphasizes the command to "act swiftly, swiftly," highlighting the lightning-fast nature of Thunder Magic.

The latter section focuses on summoning various thunder deities: first invoking the Supreme Emperor of Grand Clarity (a revered Daoist divinity) and the Black Fiery Lord of the Northern Dipper (a威严 thunder deity), followed by a sequential summons to wind-ministry generals like the Envoy of the Primal Heaven’s Rescue and the Fierce Officer Who Bears the Wind, as well as the Envoy Who Chases the Wind. Thirty-six categories of thunder generals are called upon, including:

• Thunder Lords governing different celestial timings (e.g., the Thunder Lord of Crackling Bolts, the Thunder Lord of Yin-Yang)
• Thunder Lords controlling natural phenomena (e.g., the Thunder Lord Who Moves Mountains, the Thunder Lord Who Rolls Stones)
• Thunder Lords with specialized functions (e.g., the Thunder Lord Who Subdues Epidemics, the Thunder Lord Who Expels Evil)

The text concludes by asserting the authority of Thunder Magic: all worldly treasures may be obtained, and all ghosts and spirits must obey its commands. Those who defy shall instantly be struck down by thunder axes. Practitioners who master this method will have their names recorded in the Shangqing (Highest Clarity) celestial realm, recommended by the Great Mystery for immortal rank. In life, they will be preceded by divine guardians and followed by celestial soldiers in protection.

This scripture describes a Daoist ritual incantation for exorcising evil spirits and subduing demons. The celestial warriors (Tian Ding, Daoist guardian deities) command thunder and lightning, while flaming bells (ritual instruments) fly through the air, ordering the city gods (Cheng Huang, local protectors) and earth deities (She Ling) not to linger. The mantra "Om La Sa Zha" is a commonly used Daoist sacred utterance for summoning emissaries from the five directions (east, west, south, north, and center) along with the great thunder deities. The incantation concludes with the decree of the Supreme Pure August Elder Emperor (one of Daoism's highest deities), emphasizing the authoritative power of the spell.

Such incantations are typically employed by Daoist ritual masters who recite specific mystical phrases to mobilize divine power for purposes like exorcism, healing, or protection. The phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" serves as a standard concluding formula in Daoist spells, signifying the immediate execution of the command.