《道法會元》Vol. 240

This Daofa Huiyuan (Compendium of Daoist Rituals) documents a thunder ritual known as "Zhengyi (Orthodox Unity) Mystic Altar Marshal's Six-Yin Wild-Grass Sleeve-Dancing Thunder Method"—a Daoist technique for summoning lightning. The primary deities presiding over this ritual include: the Great Master of the Three Heavens Zhengyi Zhenjun (an important Daoist deity), the Supreme Emperor of Infinite Vastness Who Governs the Six Directions, and the Dark Heaven Fengdu Great Emperor of the Northern Yin (ruler of the underworld).

The celestial military forces executing the ritual form an extensive hierarchy, divided into left and right battalions:

The left battalion is commanded by General Wu, King of Vengeance, while the right battalion is led by General Bai, King of Universal Wounding. Other key commanders include over twenty divine generals such as the Zhengyi Nazha King and the Savage Thunder Life-Extinguishing King, each with specialized roles—for instance, the King of Shackles and Lethal Forces oversees arrests, the King of Lightning Flashes and Thunderclaps governs storms, and the King of Rivers and Lakes administers waterways.

The essential practice of this thunder method requires the adept to sit in meditation amidst mist-shrouded mountains, guiding Qi (vital energy) from the north to circulate southward. When golden light (the energy generated during practice) directly illuminates the northeast (the Gen-Yin palace), the practitioner's internal Qi begins spiraling upward. At this moment, one must stir wind and thunder (mobilizing inner energy) to merge personal Qi with the external forces of celestial officers (divine power), invoking the generals through resonant Qi attunement. A critical detail: on odd-numbered days (yang days), the ritual aligns with the Tail constellation, while on even-numbered days (yin days), it corresponds to the Winnowing Basket constellation—this determines the successful deployment of divine generals.

The daily practice involves seated meditation with focused intent, visualizing vast emptiness surrounding a solitary hall atop the distant Six-Yin Mountain, from whose roof three pillars of flame surge skyward. This visualization establishes a connection with the deities.

Notably, the scripture concludes with a warning: many practitioners, lacking true understanding of this method's core secrets, have perpetuated corrupted transmissions, rendering the ritual ineffective.

This scripture describes the complete process of a Daoist priest summoning deities in ritual practice. When cultivating, the practitioner enters a special meditative state where the visual field becomes shrouded in dark mist, resembling the autumn night sky traversed by the Big Dipper. At this moment, one must stabilize the Shen (spirit), allowing a crystal-clear radiance to emerge from the eyes. This light merges with the starlight of the Dipper, creating a sensation of primordial chaos as if standing within the sun itself.

Next, the practitioner gathers Qi (vital energy) and enters deep meditative absorption (Great Stability and Guarding the One, Da Ding Shou Yi), where the physical body seems to dissolve, leaving only pure spiritual awareness. Prolonged cultivation leads to the wondrous state of communion with divine beings.

The text then details the steps for summoning celestial generals: The priest steadies the mind, forming the Jade Script Seal with the left hand and the Sword Mudra with the right while standing. Through specific ritual pacing (Gangbu, the Midnight-Noon Dipper Steps) and incantations, the gates of the divine palace open, revealing Marshal Zhao Gongming (a guardian deity in Daoism) within. The practitioner then recites esoteric invocations such as "Subtle and Marvelous, the True Void" to summon thunder deities—these mantras possess the power to command lightning and spirits.

A particular emphasis is placed on the hundred-word incantation for summoning Marshal Zhao Gongming, containing numerous secret phrases like "Om Jialuocha." Upon completion, the marshal manifests with his retinue, described as an emanation of the underworld prison guards of Fengdu (the Daoist realm of the dead)—blue-faced, black-robed, clad in golden armor, wielding a whip and rope, and accompanied by a black tiger.

The scripture concludes with invocations for eight divine kings, including deities like Nezha and Wu Wan. The entire ritual combines specific hand seals, star-stepping patterns, and incantations to achieve the purpose of summoning protective deities. These contents reveal the intricate ceremonial procedures and mystical experiences within Daoist Thunder Rituals (Leifa), a practice for harnessing celestial thunder.

This passage discusses the exorcism and healing rituals of the Zhengyi (Orthodox Unity) tradition of Daoism, specifically the Celestial Master (Tianshi) lineage, focusing on talismanic techniques (Fulu) for summoning divine generals and subduing malevolent forces.

The ritual begins by listing the names of martial deities to be summoned: Zhang Biao, Jieji, He Kui, Wu Yuan, Bai Qi, and others—specifically the Ten Great Barbarian Kings and Eight Fierce Generals. The text emphasizes that the "Six Poisons Great Deity" must respond immediately when summoned, as these operations are conducted under the authority of the Celestial Master Zhang Daoling. Any encountered evil spirits are to be captured without delay.

The ritual procedure involves several key components:

1. Talisman Drawing with Incantations: The creation of talismans requires specific mantras. When used at the "Mystic Altar" (the ritual space for Daoist ceremonies), these talismans can dispel misfortunes. For example, combining the "Seven-Word Formula" with the "Eight-Word Formula" symbolizes harnessing the power of nine oxen to suppress evil forces—strong enough to break even shackles and torture devices.

2. Operational Details:

• The character "she" (capture) on the talisman must be modified by adding the character "jing" (well), while visualizing an actual deep well.
• The names of the targeted demons are inscribed on the talisman, followed by the visualization of these entities being thrown into the well, trampled by nine oxen, and guarded by eight divine generals.
• Specific incantations like the "Hundred-Word Subtle Mantra" must be recited during the process.

3. Variants for Different Purposes:

• Plague-Dispelling Talisman: The "Seven-Word Formula" is modified with the character "lun," and the "Eight-Word Formula" is written upside down while visualizing rising well water cleansing the plague.
• Karmic Conflict Resolution Talisman: The birth dates of involved parties are added to prevent dark magic attacks.
• Thief-Subduing Talisman: Visualize a bottomless well where thieves are cast into fiery prisons and crushed by red-hot stone urns.

The text concludes by stressing that these techniques must be combined with the "Heaven-Earth Union Mantra" to ensure all evil forces, regardless of origin, are subdued. The entire ritual demands strict adherence to procedures—including talisman drawing, visualization, incantation, and focused meditation (Cunxiang)—harnessing both the power of divine generals and the symbolic strength of nine oxen to achieve exorcistic and healing effects.

(Note: Terms like "Six Poisons Great Deity" and "Ten Great Barbarian Kings" refer to specific martial deities in Daoist ritual practice; "Mystic Altar" denotes the consecrated ritual space; "Cunxiang" describes the Daoist meditative visualization technique.)

This scripture describes the methods for creating and employing Daoist fulu (talismanic registers), sacred documents imbued with spiritual power. The process begins with inscribing specific character combinations on ritual paper, including the character "唎" crowned with "秴", along with the divine names of the immortal masters Yang Ruming and Geng Miaozhen. The practitioner must record their own name and birth details while applying the ink with prescribed incantations.

Next comes the recitation of a Sanskrit-derived mantra ("Om rava..."), which harmonizes the cosmic forces of Yin-Yang. This is supplemented by the "Pinna mantra" accompanied by hand seals for spiritual union. When writing the characters for "frenzied fury", the practitioner must visualize their own sha qi (baleful energy) while directing the brush toward the three inauspicious directions, drawing external sha qi to merge with their own before channeling it into the talisman.

The ritual requires visualization of the fierce forms of Generals Wu and Bai entering the talisman, ready for deployment. Another variant called the "fluttering sleeve talisman" harnesses the power of the Eight Kings and Six Venoms (referring to eight divine monarchs and six toxic energies), capable of resolving old grievances and subduing former adversaries.

Key considerations in talisman creation include: depicting benevolent expressions for deities and generals when performing virtuous deeds, but ferocious countenances for exorcisms. Both sides of the talisman must bear symbols of the Eight Kings and Six Venoms, with their arrangement adjusted according to whether the ritual marks a beginning or conclusion.

The final section presents a complete talismanic formula: first invoking the decrees of the Jade Emperor, Divine Empyrean Great Emperor, and Fengdu Great Emperor (major Daoist deities), followed by standard liturgical phrases like "opening heaven's gate, closing earth's portal". It summons three generals—Tang of the Upper Origin, Ge of the Middle Origin, and Zhou of the Lower Origin—to pursue malignant spirits, while mobilizing celestial and terrestrial sha qi, concluding with the "Celestial Stem Command". The entire ritual must be performed according to the orthodox Zhengyi (Orthodox Unity) tradition passed down through Celestial Masters.

This scripture records Daoist exorcism techniques for subduing ghosts, outlining key ritual procedures and incantations. It begins by invoking celestial warriors like the "Nine Oxen Throat-Pullers" - divine beings in Daoist belief specifically tasked with vanquishing malevolent spirits.

The ritual requires specific hand mudras (seals) and talismanic writing. For instance, the character "seize" must be written with the forceful strokes of an iron millstone, symbolizing how evil spirits will be ground to dust. The practitioner then summons Zhao Gongming (a Daoist guardian deity) leading celestial troops to capture specified ghosts for imprisonment and execution. Complete mental focus is required to visualize eight divine generals deploying an inescapable celestial net.

The incantations particularly emphasize the authority of the "Orthodox Unity Celestial Master" (Zhengyi Tianshi), commanding ghosts to manifest immediately. The phrase "blessings for the virtuous, calamities for the wicked" reflects Daoist karmic retribution principles. Another section titled "Sleeve-Dancing Talisman" lists stellar deities like Kuixing guarding the five directions, incorporating the mutual conquest cycles of the Five Phases (Wood, Fire, Earth, Metal, Water).

The concluding "Fengdu Ghost-Restraining Method" must be performed at midnight in perfect stillness. The ritual master visualizes countless celestial warriors transforming into bloody rain, while forming the "Five Tigers Mudra" to summon thunderous might. The entire ceremony creates overwhelming spiritual pressure, using sacred talismans (Fulu) and hand seals to expel demonic influences.

It should be noted that such practices belong to esoteric Daoist transmission, typically requiring formal ordination (Shoulu) for proper performance. The recurring phrase "urgently urgent as the law commands" (jiji rulüling) serves as the standard conclusion for Daoist incantations, demanding immediate execution of divine will.

This scripture describes a Daoist ritual for exorcising evil spirits and capturing ghosts. The master first recites incantations to summon black mist, used to bind malevolent entities and gather wandering spirits, commanding the five-tone evil ghosts (referring to malicious spirits from the five directions) to come forth swiftly and obey orders. Next, the master forms hand seals (specific finger configurations) and "releases the whip," shaping both hands into the sword seal and radiant light seal while visualizing the marshal (a guardian deity) directly entering the ghost gate to apprehend the malign forces.

The master remains alert to environmental signs—when hearing birds, dogs barking, or roosters crowing, or witnessing inverted smoke from incense burners and crackling sounds from burning incense, these indicate the spirits' arrival. At this moment, six seal patterns are drawn on the ground while rapidly chanting: "Shorten the distance between heaven and earth, compress ten thousand li to a thousand, a thousand li to a hundred..." thereby gathering malevolent entities from all directions—east, west, south, and north.

For spirit capture, substitute forms (like paper effigies) and copper coins serve as containers. The master invokes the celestial emperor’s mandate to seize a specific ghost’s soul through incantation. After confining the spirit within the dipper seal (a ritual implement), the master first suppresses it with the medicine seal, then orders celestial soldiers to transfer the spirit into the substitute form. The five-tiger seal (representing the five directional divine tigers) is then imprinted onto the effigy, accompanied by incantations commanding the tigers to enter the "prison" and bite down on the malevolent ghost. Finally, the master visualizes the spirit being imprisoned in a lightless hell to suffer torment. For harmonizing rituals, a mixture of vinegar and wine—black water—is used to mediate the energies.

This scripture describes the Daoist ritual procedure for subduing evil spirits and suppressing witchcraft, comprising three main components:

The first part details altar preparation: The priest must lure the demonic horde into the Hundred Flowers Grove (symbolizing a realm of illusion) to intoxicate them with a banquet, causing disorientation. Paper talismans (fulu) are then used to create the "Nine Heavens Net," bound with left-twisted ropes while sealing the vessel opening into a golden brick through hand mudras. This brick is placed beneath the statue of the Marshal Deity, with the entire process requiring incense offerings and divine guardians. Finally, the site is covered with bricks and sealed using the "Mount Tai Mudra" (a suppression hand gesture). Daily offerings of spirit money, paper tigers, and paper horses (ritual items) must be made three times until complete subjugation is achieved, otherwise the practitioner risks backlash.

The second section explains the incantation for capturing sorcerers: First summoning Marshal Deities for assistance, the priest creates a well-shaped prison on the altar. The chant proclaims the practitioner as "Ruler of the Six Realms' Bureau," asserting authority even heaven and earth must respect, with power to command deities and scour the four directions. The spell emphasizes compressing spatial distances (transforming ten thousand li into one thousand li) to capture sorcerers associated with the Five Directions and Five Tones (gong-shang-jue-zhi-yu corresponding to the Five Phases), including their ancestral demonic soldiers across nine generations. Final restraint employs "Celestial and Earthly Cangues" (divine shackles) to imprison the entities eternally in dark hells.

The third part involves spirit command techniques: After establishing a ritual encampment and rewarding divine troops, the priest dispatches commanders to capture ghosts. Using the "Aurora Mudra" (a light-guiding hand seal), the practitioner visualizes total darkness with only one illuminated path leading to the target. Through incense smoke meditation, the Five Armies (Daoist guardian forces) are mobilized, while the esoteric character "Xū" is drawn in the air to apprehend spirits. The entire process incorporates the "Four Vertical and Five Horizontal" warding method with Mount Tai Mudra suppression, concluding with water spraying and incantations invoking the Jade Emperor's decree to compel demonic submission.

This scripture describes the complete ritual process for a Daoist priest summoning the Five Directional Chang Troops (spirit soldiers commanded by the Five Directional Generals) to capture malevolent ghosts:

The practitioner first visualizes standing with head reaching the azure heavens and feet planted on earth, aligning the five viscera (five palaces) with the five battalions of troops, using the mouth as the barracks entrance. Drawing Qi through incense smoke while reciting incantations, the priest summons the Five Directional Tiger Chang Troops to enter and garrison within the body.

Next, forming specific mudras (the Dipper-Picking Hand Seal), the priest visualizes the Big Dipper covering the crown, its handle pointing forward. When crossing thresholds, the ritual continues with visualization of aerial flight, maintaining the Tiger Hand Seal throughout the journey. Roads transform into dragon bodies in this sacred perception—bridges become ritual crossings and boats turn into ceremonial vessels. At crossroads, the priest stands in T-shaped stance (Ding Step) while performing spatial containment with opening-closing mudras (Mount Tai Seal).

Upon locating the ghostly presence, the priest first casts the "Flying Dipper" technique to prevent escape, simultaneously visualizing Marshal Deities capturing the specter from above. Then comes the five-directional breath incantation: summoning green, red, white, black, and yellow tiger generals through specific exhalations (the Five Qi methods—He, Si, Chui, Hu, Xu corresponding to Wood, Fire, Metal, Water, and Earth phases).

After subduing the ghost, the priest visualizes the Five Directional Chang Troops suppressing the entity, then performs rituals through the Heavenly Gate (Baihui acupoint) at the crown. Talismanic incantations seal escape routes, reinforced by specialized mudras (Aurora Light Seal and Five Black Seal), while imagining the Marshal deploying permanent garrisons at the haunted site.

The return journey maintains sacred perception: envisioning the path as dragonback river crossings, viewing the altar as crane-flight homecoming. Final thanksgiving rituals re-summon the divine generals. Throughout, the process employs distinctive Daoist techniques—mudras, visualizations, talismans, and breath cultivation—all characteristic of esoteric practice.

This scripture records several specific methods of Daoist ritual practice, primarily concerning exorcism, misfortune dispelling, and childbirth assistance.

For the ghost-banishing ritual, one must prepare a "ritual coin" (used in Daoist ceremonies) affixed with a yellow paper talisman (Fulu) to capture spirits. After performing the ritual, the coin is split in two—one half placed where the ghost appears, the other beneath the incense burner on the altar. Another "ghost-dispelling method" uses sparrows and fish as mediums, with talismans written on awn grass (a herbaceous plant), divided and placed in two locations before being scattered downstream with flowing water to disperse the haunting.

To return spirits to their original temples, one prepares a document notifying the emissaries of Mount Tai (the Eastern Peak deity), captures the ghost in pig intestines using talismans, employs solar and lunar Qi essence to have the emissaries escort it, and finally places the intestines atop the haunted temple—success is signaled by the sound of crows fighting over the offering.

The childbirth assistance section details labor-inducing methods. Practitioners must invoke deities like Marshal Tianpeng, the Holy Mother of the Birth Chamber, and Lady of the Green Tower while gathering vital Qi (shengqi) from five directions, coordinated with the five breath techniques: "Xu, He, Hu, Xi, Chui." Specific incantations address different complications: when amniotic fluid breaks prematurely, one recites the uterine irrigation chant; for unopened birth canals, the sword mudra (hand gesture) visualizes cutting through; for stillbirths, the sword mudra separates the placenta while chanting the dead fetus removal spell.

All these methods emphasize completing every step without interruption, as abandoning the ritual midway incurs divine punishment. Each technique integrates talismans, ritual objects, hand gestures, and specific incantations, demonstrating the Daoist emphasis on ritual completeness.

This scripture records several specific methods of Daoist ritual practice, primarily concerning childbirth assistance, relationship harmonization, and deity summoning rituals. Here is the modern interpretation:

Regarding childbirth assistance: First write a specific symbol on a talisman (fulu), then recite the incantation: "The blended Qi (vital energy) of the formless void remains like an untied belt, let the Marshal swiftly hasten the delivery." This means mobilizing the primordial energy of heaven and earth to request the Childbirth Marshal (a Daoist guardian deity) to quickly assist in smooth delivery. The ritual requires boiling the talisman in flowing clean water for the expectant mother to drink.

The relationship harmonization ritual (for mediating interpersonal conflicts) requires preparation of: two Taiping coins (ancient coins), writing a talisman on yellow paper starting with the character "Tai" (great), and another on red paper writing the character "Ping" (peace) in reverse. Tie both talismans with two-colored thread into a divination tool shape to carry. When meeting the official needing mediation, rub the talismans while reciting "A thousand harmonies, ten thousand unions, naturally becoming true"—said to produce quick results.

When performing rituals in temples, one should visualize the City God (chenghuang) as the Savior from Suffering Celestial Worthy, with attendants as Saviors from Suffering Perfected Beings. Silently recite incantations to request divine generals' assistance, concluding with "By decree of the Ancient Celestial Master (Tianshi)."

The method for summoning the Four Marshals of the Mysterious Altar (including Zhao Gongming and other guardian generals): Before drawing the talisman, fumigate the brush with incense while reciting "Gongming, Gongming, most numinous of the Mysterious Altar..." Pause the brush three times before writing—first pause reciting "First stroke clears heaven," second "Second stroke pacifies earth," third "Third stroke summons all deities." Draw a square altar diagram on yellow paper, folding density determined by the matter's urgency. Also cut red paper into a circle to draw tiger-shaped talismans while reciting incantations to summon the Divine Tiger (guardian beast).

When summoning Marshal Zhao Gongming, recite different mantra syllables according to yin or yang days (yang days: "Tan Ju Lu Wen Lian Wu Po," yin days: "Kui..."), coordinated with brushstrokes resembling beard drawing. The incantation essentially commands Zhao Gongming to capture various evil influences, concluding with "Swiftly obey the Supreme Emperor's decree."

This scripture records the concrete operational procedures of Daoist talismanic rituals (fulu), primarily involving methods for summoning divine generals and exorcism ceremonies for healing.

First mentioned are four guardian generals: Zhang Chen, Dong Bing, Yuan Shou, and Hu Yong. Each occupies a specific position: Dong Bing at the rear, Yuan Shou to the left, and Hu Yong to the right. When these four generals assemble, they can resolve legal disputes and conflicts. The text then describes the incantation content for summoning divine generals, emphasizing the imperative to act upon the decree of the Supreme Deity (Shangdi, the highest Daoist divinity) and descend swiftly.

The text meticulously documents the specific steps of exorcism rituals: binding malevolent entities with fiery ropes, striking them with heavenly thunder, and crushing them with the "fire chariot" (a Daoist ritual implement). It references various Sha Qi (malignant energies) and the application of the Five Directions (east, south, west, north, and center), particularly noting the need to incorporate the Qi of the Five Directions into the talismans. Depending on their purpose, the rituals must employ either the mutual generation or mutual conquest principles of the Five Phases (the interrelationships of Metal, Wood, Water, Fire, and Earth).

For healing and exorcism, practitioners must recite the Tianpeng Incantation (an important Daoist mantra) and the decrees of the Five Demon Emperors. Special emphasis is placed on summoning Zhao Gongming (a Daoist guardian deity also known as Marshal Xuantan), described through four repetitive incantatory passages highlighting his divine powers: capturing malevolent entities, retrieving lost souls, resolving legal disputes, and facilitating harmonious unions. The section concludes with the standard Daoist incantation ending: "Swiftly, swiftly, in accordance with the statutes and ordinances."

The concluding invocation elaborates on Zhao Gongming's divine majesty and that of his subordinate generals: commanding thirty-six divine generals and five thunder battalions, capable of moving mountains and uprooting trees, summoning thunder and lightning, with powers including flying talismans to destroy temples, capturing demons and monsters, and healing illnesses. It stresses that sincere supplication will bring the protection of the Eight Fierce Kings (eight guardian deities) and the celestial soldiers of the four directions, swiftly fulfilling one's wishes.

These contents reflect the concrete methods within Daoist talismanic magic for exorcism, healing, and disaster resolution—through summoning divine generals, applying the Five Phases, and inscribing talismans.

This scripture primarily describes Daoist ritual methods for summoning divine generals, arranging ritual formations, and dispelling malignant influences (referring to harmful spiritual forces).

The process begins with incantations to invoke the Divine Tiger, where syllables like "Om Hu Luō" represent esoteric mantra sounds. The phrase "There are spirits in the East" refers to the celestial essences of the Ji and Wei constellations from the Twenty-Eight Lunar Mansions, which must harmonize with the practitioner's Qi (vital energy).

For the method of neutralizing harmful influences, the ritual should be performed during the spring season. A peachwood plank measuring 1.2 feet (extended by an additional inch in leap years) must be prepared, inscribed with specific talismanic script. The ritual steps include:

1. First summoning divine generals to command the collection of the "Three Heavens' Malignant Influences" and the "Nine Heavens' Vermilion Bird," both harmful spiritual forces.

2. Drawing a well-shaped character (井) on the ground while reciting the Thunder God incantation: "Heavenly Fire Thunder God, Earthly Fire Thunder God..."

3. Using hand seals (special finger gestures) and chanting to gather the annual, monthly, daily, and hourly malignant influences into this "well."

4. Striking the well character with an axe while reciting incantations to sever all inauspicious forces.

5. Finally, inscribing the character for "lock," sealing it with the "Thunder Seal" (a specific hand gesture) and the "Mount Tai Seal," then pressing it down with a stone.

6. Closing the eyes in focused meditation (cunxiang) to visualize the area devoid of light, forcing the baleful spirits into hiding.

The concluding phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (急急如律令) is a common Daoist incantation ending, signifying immediate enforcement. The reference to the "True Lord of Orthodox Unity, the Celestial Master’s Statutes and Ordinances" (正一老祖天师真君律令) indicates this method originates from the Zhengyi (Orthodox Unity) tradition passed down by Celestial Master Zhang. The entire ritual integrates multiple Daoist techniques, including talismans, hand seals, and meditative visualization.