《道法會元》Vol. 190

The "Great Method of the Five Thunders from the Supreme Unity Fire Mansion" recorded in Volume 190 of the Daoist Ritual Compendium (Daofa Huiyuan) is an esoteric technique combining internal cultivation (Neilian) with thunder magic. Practitioners must train consistently while maintaining a spiritual connection with their master. When physical movements are performed, the inner deities manifest, appearing before one's eyes in an instant.

The specific practice method begins with calming the mind and regulating breath while silently reciting the "Great Awesome Virtue Incantation" (Da Weide Zhou), visualizing the entire body filled with thunder-fire energy. Imagine at the center of the Elixir Heaven (Dantian-formed energy realm) a key aperture where one's spirit-body (Shen), identical in appearance to oneself, sits in meditation. When chanting the mantra "Om Hong Pili," one feels vibrations in the Eight Gates (the body's energy channels). At this moment, visualize an infant-shaped energy rushing from the lower Dantian (three inches below the navel) straight to the heart region, where flames suddenly erupt—this is the manifestation of the "Fire Mansion." Here, one seems to see the master's form accompanying one's spirit-body as it ascends to the crown of the head, kneeling and praying to the Great Red Heavenly Emperor (a revered Daoist deity), requesting the dispatch of divine generals like Zhu Yuanjun for assistance.

Next, recite the "Spirit-Returning Incantation" (Huishen Zhou) to guide the spirit-body back to its seat, followed by the "Nine Qi Incantation" (Jiuqi Zhou, also called the Five Thunders Sky-Opening Incantation or the Supreme Unity Fire Mansion Thunder-Summoning Incantation) to absorb celestial and terrestrial energies. Exhale breath from the third eye (between the eyebrows), repeatedly chanting specific mantras to summon divine generals. Conclude the practice with the "Minor Golden Light Incantation" (Xiao Jinguang Zhou), using the "Great Awesome Virtue Incantation" to complete the entire cultivation process.

The scripture includes several key mantras:

1. Master-Invoking Incantation: Calls upon the master's energy, beseeching the Great Red Heavenly Emperor to send divine generals for aid.

2. Spirit-Returning Incantation: Swiftly recalls the spirit-body after its external missions.

3. Nine Qi Incantation: The core mantra mobilizes the energies of the Nine Heavens, summoning thunder deities (e.g., Thunder Lords, Lightning Mothers) to manifest their power. It boasts efficacy in dispersing dark clouds, bringing rain to relieve drought, and even reviving the dead. The incantation depicts spectacular scenes of thunderbolts and blazing fire, emphasizing thunder magic's formidable might.

Practicing this method requires strict adherence to ritual protocols. Through coordinated chanting, visualization, and breathwork, it aims to commune with thunder deities and harness natural forces. The entire process embodies the Daoist ideal of "harmony between heaven and humanity" (Tianren Heyi) in cultivation.

This scripture depicts a scene from Daoist Thunder Rituals (Leifa), a ceremonial practice summoning thunder deities to perform magical rites, brimming with awe-inspiring might.

First, it describes the formidable powers of the Thunder Department deities: they can manifest countless incarnations, command the sun and moon, and wield celestial lightning. Seven Thunder Gods (Qiqileishen) hold golden ritual implements with supreme majesty, capable of marshaling all spirits. The Eight Directions' Thunderfire (Bahong leihuo) instantly traverses the Three Realms (Desire, Form, and Formless Realms), while the Thunder Generals of the western Geng-Xin方位 (metal phase) ceaselessly execute their duty of vanquishing demons.

Next, it summons the Five Directions' Water Spirits (Wufang shuijing) to descend with the Celestial Emperor's dragon chariot. These beings harness the power of the Three Origins (Tian, Di, Shui—the Three Officials), showering radiance. Clad in celestial robes bestowed by the Jade Emperor, their luminous bodies pierce the Nine Heavens. When Yin and Yang energies (Erqi) converge, they ignite prairie-fire thunderstorms. All incarnations strictly obey the Celestial Emperor's commands.

At the center stands the supreme Thunder Marshal, encircled by loyal generals like Meng Luo and Yao Tianmachang who command clouds and rain. Eight Fierce Generals (Baatian mengjiang) are summoned, empowered by the Emperor with divine authority. They are promised ascension to the Jade Pure Realm (Yuqingjing, one of Daoism's highest heavens) for meritorious deeds—but warned that violating the Daoist law would annihilate their souls and condemn nine generations of ancestors and teachers to hell.

The climax features potent mantras: mystic syllables like "Om Hong Hong" invoke the Five Thunders (Wulei) to manifest supreme virtue. Countless Thunder Kings of the Nine Heavens lead millions of armored spirit troops astride mythic beasts—Kui dragons, flying tigers, and lions—shaking the Three Realms with ritual bells. Mountains tremble before their approach; no demon dares resist. Special mention goes to the "Great-Mouthed Wind King" and "Fire Dragon," two exceptionally fierce generals.

This scripture describes the thunder rites (a form of Daoist ritual magic invoking thunder deities through talismans and incantations) for rainmaking and sun-summoning ceremonies. During rain rituals, the practitioner must absorb the dry, fiery Yang Qi from heaven and earth: selecting an open, bright space for seated meditation while visualizing the Dantian (primordial sea) churning like turbulent waves. The absorbed Yang Qi is then sunk to the seabed of the Dantian, during which black vapors are seen emanating from the body's pores to fill the cosmos. Next, the practitioner visualizes aqueous Qi rising from the Dantian through the crown of the head, transforming into torrential rainfall.

Sun-summoning rituals follow the opposite process, requiring absorption of accumulated damp Yin Qi: during meditation, the inhaled Yin energy is envisioned sinking into the Dantian until its "seabed" becomes crystalline clear, while radiant sunlight bursts forth within the body to disperse clouds. The final visualization involves the Dantian's sun ascending through the crown to manifest clear skies.

Deities mentioned like the "Fire Steed" and "Generals of Bing-Ding" (fire gods of the southern direction) are guardian spirits invoked in thunder rites. Through concentrated imagination (advanced meditation), the practitioner visualizes these deities riding fiery clouds and flying dragons, descending with storm-force momentum to subdue ghosts and malevolent spirits with blazing might—reducing ancient shrines and cursed trees to dust.

The latter section details specific talismanic techniques and Gang Steps (ritual footwork): rain talismans must be drawn while facing prescribed directions with held breath, and gathering Gang Qi (cosmic righteous energy) requires seclusion from observers. The "Bright-Dark Incantation" serves as secret code to summon thunder generals. When burning the ritual dispatch, the practitioner coordinates footwork with visualization of dark clouds rising with the smoke. The entire ceremony emphasizes "precise imaginative focus"—achieving weather control through intensely concentrated meditation that interacts with cosmic energies.

This scripture describes the complete ritual process of Thunder Magic (Leifa), a Daoist practice for summoning wind, rain, thunder, and lightning, performed by a ritual master (Fashi). The master first sits in meditation in a quiet chamber (Jing), arranging ritual implements including the command tablet, water vessel, incense burner, ritual sword, seal, and talismans (Fulu).

The practitioner visualizes (Cun) the founding masters (Zushi) standing before the Heavenly Gate, with various celestial generals (Jiang) arrayed to their left and right. At the appointed auspicious hour, they first burn talismans to issue commands (Cuidie), then spray water from their mouth (Xunshui) to transform it into wind, clouds, thunder, and lightning. Next, they silently recite secret incantations (Mizhou), imagining the spells emerging from their lungs to form meteor-like radiance before them, while the celestial generals stand solemnly watching.

Another secret incantation follows, with the practitioner visualizing the spell's power emanating from their liver and similarly transforming into meteors before the altar. At this point, they employ a specific hand seal (Yizi) to mobilize the primordial Qi, producing thunderous commands. If no natural thunder responds, they observe whether dark clouds gather in the northeast while simultaneously focusing on the water vessel, visualizing it as the Heavenly Pool (Tianchi), continuing to chant and urge the generals to produce thunder and rain.

When performing the ritual in clear weather, the practitioner visualizes the True Fire of the Sun (Rihuo) ascending with the flames directly to the heavens. Then comes the Pacing the Celestial Network (Tianhuang Gang), a star-stepping ritual where they chant to dispel foul energies (Huiqi) and malevolent influences (Yanmei), inviting the Celestial Master (Tianshi) to subdue evil spirits.

The purification sprinkling occurs in three stages: the first sprinkling generates golden light amidst azure mists, the second brings down auspicious five-colored clouds, and the third purifies foul energies from heaven and earth. The master visualizes auspicious clouds descending from the Heavenly Gate, drawing the cloud-energies into the water to form five-colored auroras that envelop the memorial documents (Shenzou).

For the final opening of the Heavenly Gate (Tianmen), the practitioner uses a sword mudra (Jianjue) to "cut open" the gate while silently reciting the Heaven-Opening incantation. They visualize the Heavenly Gate swinging wide as the celestial generals (Jiangli) bearing memorials enter riding golden light. At this moment, the Lesser Golden Light Incantation (Xiao Jinguang Zhou) is recited for protection, ensuring the violent celestial winds and mighty energies cause no harm.

Note: The term "Cun" refers to the Daoist cultivation technique of visualization to manifest divine presence; "Gang" denotes the Pacing the Network ritual steps where masters walk according to stellar patterns; "Qi" (written as 炁) indicates primordial energy, distinct from ordinary "Qi" (气).

This scripture primarily expounds on the practice methods and incantations of Daoist Thunder Magic (a ritual art for summoning lightning), containing numerous mystical mantras and essential cultivation techniques.

The text begins by describing a supreme, primordial existence—the source of all heaven and earth—which attained divine powers through countless kalpas of cultivation. This being is enveloped in golden light, formless and shapeless, yet encompasses the cosmos and nourishes all living beings. If a practitioner recites this mantra ten thousand times, they will gain luminous protection, receive the guardianship of deities from the Three Realms, and even be welcomed by the Five Directional Celestial Emperors, with all spirits paying homage. Such power can command thunder and lightning, striking terror into demons and malevolent entities.

Following this are a series of esoteric Thunder Magic incantations, each character corresponding to specific hours and cosmic forces. For instance, "Om Ling Hong" aligns with the hour of Zi (midnight), while "Ju Zha Luo" corresponds to the hour of Yin (3-5 AM). These mantras must be used in conjunction with specific talismans (Fulu), the most important being the "Supreme Unity Primordial Qi Talisman" (Taiyi refers to the highest divine being, and Qi denotes primordial energy). To inscribe this talisman, one must silently recite internal refinement mantras while writing with golden light-infused brushstrokes.

When drawing the talisman, twelve secret characters must be layered, accompanied by incantations such as "Lu □□ Gui Hui Chang Wan Qi Ru Yuan Gong She." Known as the "Dongxuan Supreme Unity," this talisman can expel evil, restore harmony, and regulate the movement of all things in accordance with the Nine Palaces (a Daoist cosmological framework of nine directional sectors), thereby enhancing the efficacy of Daoist rituals.

The scripture concludes by emphasizing that this talisman embodies the Supreme Unity Primordial Qi—the root of all transformations in existence. A cultivator who carries it can overturn heaven and earth, subdue demons, return to the origin, and command myriad spirits. However, it is crucial to note that this is a celestial-forbidden art. Unless one is a genuinely enlightened adept who has sworn an oath before the deities, it must never be recklessly disclosed, lest it violate celestial law.

This scripture details the practice of Daoist Thunder Magic (a ritual art for summoning thunder and commanding lightning), including talismanic formulas, visualization techniques, and ceremonial essentials:

On employing the Celestial Pivot and Earthly Mechanism Talismans:

The Celestial Pivot Talisman is governed by Marshal Deng (a thunder department deity), while the Earthly Mechanism Talisman is overseen by Judge Xin. When performing the ritual, first trace the Celestial Pivot Talisman on the ground using sword mudra, visualizing it transforming into golden light. Then use your gaze to trace the Earthly Mechanism Talisman toward the southeast (Xun position), also envisioning it as golden radiance. When the two talismans' golden lights resonate between heaven and earth, kick up the Celestial Pivot Talisman with your left foot toward the southeast to clash with the Earthly Mechanism Talisman, simultaneously shouting the command to activate the thunder deities.

Methods for the Heart-Opening and Crane-Riding Talismans:

Begin by reciting the name of one's natal star deity. For important matters, burn incense to summon the celestial generals and perform three prostrations. Sit quietly, click your teeth silently while mentally articulating prayers, simultaneously tracing the Heart-Opening Talisman with your tongue tip, then draw the Crane-Riding Talisman beneath your seat. This induces a trance-like state where one awaits natural spiritual resonance, concluding with the Return-to-Spirit incantation before rising.

The Alchemical Transformation Technique for Divine Fusion:

Visualize transforming into the Primordial Lord of Supreme Unity (Taiyi Yuanjun), with the Qi of the five organs emerging from specific body regions: liver Qi from the left shoulder, lung Qi from the right shoulder, heart Qi from the crown, kidney Qi from the waist, and spleen Qi from the navel. These five energies merge above the head, forming a swirling mass of yellow-white light that materializes as sacred mountains and immortal grottoes. At this stage, envision the Primordial Lord with unbound hair wielding a sword, with the Thunder Gate acupoint beneath the left armpit where yellow and white Qi coalesce into a luminous pearl. When the primordial spirit (Yuanshen) resides in the Dantian, this pearl ascends with internal Qi to the Yellow Court (upper Dantian), where water and fire harmonize to create a moon-like luminous orb containing the Supreme Grandmother (a higher deity). The ultimate state achieves "forgetting both self and objects" in union with the Dao.

Secret Characters for Common Incantations:

Specific character combinations serve distinct purposes:

• For rain summoning: characters like "肶灵腤"
• For clearing storms: "炓炟□" etc.
• Specialized characters exist for exorcism and healing
• Standard rituals add the phrase "Thunder Command Swift Execution"
• Rain prayers employ "Cloud-Mist Thunder Command"
• Regular ceremonies use "Wind-Fire Thunder Command"
• Plague expulsion requires "Thunder-Fire Imperial Decree"

These talismanic phrases must accompany esoteric utterances like "By Decree of the Celestial Sovereign."

This is an incantation formula from Daoist Thunder Magic (a ritual system centered on controlling lightning and weather), primarily used in ceremonies for clearing skies and exorcising evil spirits. The text contains numerous esoteric mantras and mudras (hand gestures used in conjunction with spells), with modern interpretation as follows:

The sky-clearing ritual requires specific talismanic spells and hand seals. First, recite the "Fire Urgent Thunder Command" secret mantra, accompanied by Sanskrit-derived sacred syllables like "Om Mira" (sound vibrations with special spiritual power). Different weather conditions require distinct mantra segments—use "Yu Ying Wan Yan Lin" for sunny days, while "Wo Shu Xu" is employed for rain prayers.

When performing the ritual, sequentially form five fire mudras (hand gestures representing different energies): Celestial Fire (Qian position gesture), Earth Fire (Xun position gesture), Thunder Fire (Kun position gesture), Lightning Fire (Gen position gesture), and Samadhi True Fire (three-linked gesture of Si-Wu-Wei positions). Simultaneously chant the world-creating incantation: "Open Heaven and heaven clears, Open Earth and earth calms, Open Sun for radiant light, Open Moon for solitary brightness," demanding celestial clarity and luminous celestial bodies.

Particular emphasis is placed on invoking the Great Red Celestial Emperor (a revered Daoist deity) to decree the sun's rise from Li Palace (southern direction), with thunderfire swiftly dispersing dark clouds. The northwest (Hai position) gesture mobilizes Yang energy to surge skyward, while the due north (Zi position) gesture restrains Yin energy. The ritual also summons protector deities like the Four-Eyed Elder and Celestial Warrior to assist in subduing evil.

The text highlights the crucial importance of timing and orientation: sunrise in the east (Mao position), blazing noon sun (Wu position)—all divine generals must act according to the Great Red Celestial Emperor's edict. When the sun occupies Li Palace and the moon reaches Heavenly Gate (specific astrological positions), the effect of "rivers and seas falling silent, mountains and peaks hiding clouds" (perfect clear sky) can be achieved. For persistent rainfall, one must switch to the "Rain-Ceasing Talisman" and request the day's presiding celestial general to execute the Emperor's sky-clearing decree.

Note: The "□" symbols indicate missing characters from the original scripture or secret transmissions orally passed down through lineages. These magical practices require complementary internal cultivation (Neilian) and authentic transmission to be fully operational.

This scripture records the specific procedures and incantations for Daoist Thunder Magic (a technique for summoning lightning). The ritual begins with an invocation to divine beings: "The fierce officers of the Gang wind (referring to the divine generals governing storms) must not delay. Should they disobey this talismanic command, it shall be reported to the Celestial Court. By the decree of the Great Red Celestial Emperor (a revered Daoist deity), execute this swiftly!" The chant incorporates earthly branch directions (Wu, Chou, Zi, etc.) coordinated with hand seals.

The ritual procedure is then described: First employ the initial talisman (Fulu). If ineffective, supplement with a second talisman, annotating the specific petition within. When performing the ritual, practitioners must tread the "Three Platforms Gang Steps" (a specialized footwork pattern), standing at the position of the second star. With the left hand forming the Hai-Mao-Wei mudra and the right hand executing the sword-seal to draw the character "乂", the incantation "Command the Thunderous Forces" is recited while stamping the right foot. The practitioner visualizes the earth splitting open to release lightning, with divine generals riding golden light straight to the Celestial Gate.

For rainmaking or sunshine rituals, one must first retrieve a roof tile. Using cinnabar (for sunshine) or ink (for rain), draw the talisman secretly upon the tile—the ancient masters could inscribe with pure Qi (vital energy) that appeared incomprehensible to ordinary observers. The completed talisman is burned atop the roof alongside paper horses (ritual paper effigies of deities), accompanied by visualization: for rain, imagine black clouds rising with the smoke to obscure the sun; for sunshine, visualize fiery clouds ascending directly to the heavens.

The specific sunshine incantation concludes: "By this command I summon the Celestial Thunder Fire Gods and Earthly Thunder Fire Gods. Let the local earth deities (Sheling) transmit this vital breath, and may the duty officers of this day execute it immediately." The recurrent phrase "Execute swiftly in accordance with the statutes" serves as a standard Daoist incantation finale, meaning "Comply immediately as decreed."

This scripture primarily explains the procedures and key points of Daoist ritual techniques involving the use of talismans (fulu) to summon deities, expel evil spirits, pray for rain, or stop droughts.

It first describes the incantations and hand gestures used with the "Red Heaven Talisman": during the mao hour (5-7 AM), one recites spells to sweep away yin influences, while at the noon (11 AM-1 PM) and midnight (11 PM-1 AM) hours, specific hand gestures accompany the summoning of wind, fire, thunder, and lightning powers. The text mentions "Marshal Kang Bo of Surging Radiance," a thunder department deity.

Next comes the "Four Illuminations Opening Talisman" incantation, which activates light from four cardinal directions (Qian representing heaven, Kun representing earth, Mao representing sun, and You representing moon). These talismans must all be executed under the command of the "Great Red Celestial Emperor," a revered Daoist divinity.

Master Piyun explains that these talismans contain supreme secret writings, as sacred as imperial decrees. Writing them requires the same caution as composing confidential letters—only sincere devotion can resonate with the divine. The entire process demands strict confidentiality for optimal efficacy.

The operational sequence includes:

1. Summoning celestial generals

2. Stating the purpose

3. Consulting the master

4. Joint cultivation with the master

5. Submitting petitions to heaven

6. Reverently seeing off the master

7. Re-summoning the generals

8. Restating the purpose

9. Dismissing the deities

10. Finally composing a "private letter" to report back to the master

Specific rain-prayer methods:

• Ascending the altar requires specific talisman combinations
• For drought cessation: Visualize the master and celestial generals, inscribe five types of talismans (including tile talismans and summons talismans), use cloud-and-fog-raising talismans, and finally "seal the four darknesses" (closing all directions to darkness)
• For stopping rain: Similarly visualize master and generals, but use only three talismans including rain-stopping cloud-opening talismans, concluding by "opening the four illuminations" (activating light in all directions)

Special notes:

• Summoning talismans must specify purposes and deity titles
• Rain prayers mainly employ nine talismans including "Rain-Summoning Cloud-Raising Talisman" and "Great Rain Prayer Response Talisman"
• The "Supreme Unity Heaven-Opening Talisman" and "Cloud-Mist Raising Talisman" also require clear statements of purpose and deity names

These techniques all emphasize that sincerity creates efficacy—strict secrecy and procedural adherence are essential for successful results.

This scripture primarily explains the methods of using Daoist Fulu (talismanic writings with spiritual power). These talismans are categorized into various types, each serving specific purposes:

For rainmaking rituals, one employs cloud talismans, cloud-opening talismans, and rain-stabilizing talismans, which must be written nine times in a prescribed layered sequence. During inscription, practitioners must incorporate specific details of the petition and the names of presiding deities.

When stopping rain to pray for clear weather, fire talismans and rain-halting talismans are used. These similarly require nine sequential writings while stating the purpose and divine names.

For exorcism and healing, treatment talismans and temple-subduing talismans should be affixed to bamboo slips. If effects prove insufficient, supplementary items like green jade tablets (qinggui), wind-thunder-lightning talismans, and ten-thousand-spirit-commanding talismans may be added to enhance efficacy. Talismans for capturing malevolent entities, however, don't require inclusion of sacred appellations (shengwei).

Talismans for dispersing gangfeng (malignant winds) should be posted at relevant locations with stated purposes and deity names, but without the three accompanying proclamation talismans. The lightning mother talisman also doesn't need sacred appellations.

Labor-inducing and earth-qi-dispersing talismans require no incense fumigation but must incorporate eight-thunder talismans with stated purposes and divine names. Spirit-calming talismans can have their content adjusted according to specific circumstances.

The text concludes by noting that rainmaking rituals require seal impressions bearing three or five-character phrases like "Thunder Command Water Decree Summon Clouds-Rain-Wind Decree," while sun-praying and exorcism rituals use seals with inscriptions like "Wind-Fire-Thunder Command Wind-Fire Decree." These seal texts all serve to amplify the talismans' spiritual power.

These talismanic practices demonstrate Daoism's approach to communicating with deities and mobilizing natural forces through specific writings and patterns. Different talismans correspond to distinct functions, requiring careful attention to writing sequences, supplementary elements, and seal applications during use.