《道法會元》Vol. 257

This scripture records the esoteric thunder rituals of Daoist practice concerning Marshal Zhang of Dongping (a deity from the Thunder Ministry). The content primarily consists of three parts: descriptions of the divine generals' appearances, summoning ceremonies, and talismanic incantations.

First, it describes the appearance of Marshal Zhang: he wears a blue demon mask, a white robe with a jade belt, green boots, and wields a treasured sword. His deputy Marshal Xu Yuan has a round purplish-black face, wearing a floral hat and white robe with a jade belt, holding a golden hammer. These sartorial details in Daoist rituals represent the dignity and functions of different deities.

Next comes the cultivation method involving Bugang (a Daoist ritual dance step) and incantations. The chant's essence declares: "I am transformed from the numinous Qi (vital energy) of the Green Emperor of the East (one of the Five Directional Deities), harmonized with heaven-earth and yin-yang, commanding thousands of troops." Through visualization (meditation) of the sun, moon, and stars, and mobilizing internal Jing-Qi (heart Qi, kidney Qi, spleen Qi), one combines the eastern green numinous Qi with liver Qi to refine golden light. Specifically, practitioners visualize the character "Ling" (靈 - numinous) appearing in the air, coordinating with breathing techniques, ultimately forming talismanic character combinations.

When summoning the divine generals, one must inscribe talismanic incantations with the following content: "Moonlight like water illuminates the earth, I beseech the Great God of Universal Grace to lend me power. Marshal Zhang, commander-in-chief, and Deputy Marshal Xu Yuan - manifest swiftly!" The ritual concludes by visualizing a thunder city in the southeast (Xun position) enveloped in five-colored auspicious clouds, its gates flashing golden light, with green and red Qi shooting into the practitioner's body. Through nasal inhalation and oral swallowing, these numinous energies are guided into the heart palace.

This scripture typically exemplifies the characteristic Daoist thunder method that combines internal cultivation with external deity summoning - mobilizing natural forces through breath regulation, talismanic incantations, and visualization. The phrase "By the decree of the Four Sage True Lords of the Northern Dipper" follows the standard Daoist command format, signifying the authority of supreme deities to command the Thunder Ministry generals.

This passage describes the specific ritual procedures and incantations used in Daoist Thunder Magic (Leifa), a practice that involves visualization and talismanic invocations to summon thunder deities for exorcism. Practitioners must first circulate Qi (vital energy) within their bodies, allowing the azure vital energy from the liver palace (a cultivation area corresponding to the liver) to converge with the lower Dantian (the core cultivation area three inches below the navel). This is accompanied by specific thunder mudras (hand gestures) that simulate the rumbling of thunder within the body.

Next, the practitioner visualizes Qi forming Fulu (talismans and registers) on paper while reciting specific incantations to invoke deities. The syllables "Om Da Yi Xu Jie Ji Zha Jia Xu" are esoteric thunder mantras unique to Thunder Magic, with each sound corresponding to a specific vibrational energy.

The primary deities invoked in this scripture include:

1. Deities from the Eastern Peak (Mount Tai pantheon), particularly the upright and wise Thunder Ministry emissaries Zhang Xun and Xu Yuan

2. The Four Sacred True Lords of the North Pole (four protector deities under the Purple Tenuity Emperor)

3. The Supreme General of the Central Palace Earth Mansion (a tiger-headed divine general guarding the center)

4. The Supreme General Wudong (a blue-faced, golden-eyed demon-quelling general)

These deities are summoned to manifest swiftly and assist in subduing various demons and malevolent spirits, including mountain goblins (one-legged mountain spirits), anomalies of metal, wood, and stone, as well as celestial demons and heterodox paths. The incantation repeatedly emphasizes the phrase "urgently and without delay as decreed," a standard Daoist command demanding immediate compliance from spirits.

The latter section specifically mentions Marshal Zhang Xun's (a Tang Dynasty general later deified as a Thunder Ministry deity) original talisman (a sigil representing the deity's authentic power). It describes how his eyes transform into the sun and moon, commanding divine troops capable of patrolling thousands of miles in an instant, pulling thunder chariots (sacred vehicles of the Thunder Ministry), and wielding formidable power to awe ghosts and deities.

This scripture documents the exorcism rituals of the Daoist Beidi tradition (devoted to the Great Emperor of the Northern Dipper), containing incantations, talismans (fulu), and visualization practices.

The opening sequence "Ju-lun Beidi chelun..."—seemingly nonsensical characters—actually constitutes esoteric "Brahma-sound mantras" used to invoke the power of the Northern Dipper deities and the Five Directional Thearchs. The "Five Great Demon Thearchs" refer to the sovereign spirits governing the five directions, while "Zhang-Xu Thunder Envoys" denote Thunder Department generals Zhang Tianjun and Xu Tianjun. The incantation's core command compels malevolent entities to manifest and depart the possessed, threatening celestial punishment for disobedience.

The middle section details specific exorcism procedures: The ritual master must arrange a "chariot altar" (representing celestial war chariots) in the ceremonial space, stepping the "Huoluo Dou" footwork (a type of Daoist ritual pacing), while recalling the Nine Stars mantra. An afflicted medium must ingest ice water inscribed with "Tremor-Water Talismans" to induce convulsive purging. Should this prove ineffective, reinforcing incantations like the "Sacred Mantra of Mount Tai" are employed.

The subsequent "Three Platforms Mantra" (Upper, Middle, Lower Platforms)—corresponding to three stellar groupings within the Northern Dipper—serves as common Daoist protection magic, offering exorcism, shielding, and healing properties. The concluding "Six Hand Seals" involve specific finger mudras performed alongside deity visualization (cunxiang).

The cultivation method requires: The master must visualize "Azure Numen Armor" (a protective golden light) enveloping their body while envisioning the thearch of Mount Tai descending upon the altar. Through "Tigang" (talisman-drawing finger motions), the practitioner channels this protective Qi into themselves, synchronizing with Eight Trigram invocations like "Qian-Yuan-Heng-Li-Zhen" to mobilize cosmic energies. The entire ritual emphasizes "spirit concentration guiding Qi" (cunshen yuqi)—harnessing divine power through meditative focus.

This scripture describes the incantations and visualization (cunxiang) process in Daoist Thunder Magic (Leifa), a ritual practice for summoning thunder deities to exorcise evil and heal illnesses.

The repeated character "tremble" (颤) at the beginning serves as a command for celestial beings to act swiftly, ordering heaven and earth, the sun and moon, the twenty-eight lunar mansions (ancient Chinese constellations), and the Six Destiny Spirits (deities governing fate) to immediately respond. Any disobedience would result in these spirits being sent to Fengdu, the Daoist underworld, for punishment.

The text then depicts extraordinary celestial phenomena during the ritual: darkened skies, dimmed stars, howling winds, and flying sand and stones. The Nine River Emperors (deities governing waterways) obey the Heavenly Emperor's decree, while the Great God of Dark Waters executes cosmic law. This powerful incantation can shake the celestial gates and earthly portals, dispersing the souls of malevolent ghosts.

The secret mantra "Om Wu Lun Zha Chi Zhao Hong Li Hong Hong She Hong She" consists of sacred syllables in Thunder Magic, each corresponding to specific divine powers.

The cultivation method details the visualization process: First, visualize azure Qi (vital energy) filling the cosmos from the Dantian (lower abdominal energy center), accompanied by distant thunderclaps. Then imagine a Thunder City in the southeast (Xun direction), where a three-inch tall Marshal (a Thunder Department deity) emerges with a thunderous crash. This Marshal gradually grows in size until merging with another Marshal riding a white horse from the Divine Empyrean Thunder City, ultimately transforming into golden light absorbed into the practitioner's body.

The text concludes with "Possession Incantations" used during specific two-hour periods (marked by earthly branches) when burning talismans to invoke spirit possession in mediums. Each earthly branch corresponds to a mantra syllable—for instance, "Om" for the Hour of Zi (11pm-1am), "Bi" for Chou (1-3am), etc.—with specific combinations summoning different divine powers (heaven-earth, rain-wind, thunder-water-fire).

This scripture records Daoist ritual methods for exorcising evil spirits and healing illnesses, primarily involving the summoning and commanding of divine generals. The text contains several key components:

First are the incantations for summoning the Ten Great Guardian Generals (Wen Qiong, Li Tie, Liu Chong, Yang Kang, Zhang Yue, Meng Chang, etc.). Each general possesses specialized skills - Wen Qiong excels at expelling possessing spirits, Li Tie swiftly captures malevolent ghosts, while Liu Chong specializes in binding demonic entities. The incantations emphasize these generals must respond immediately to assist in exorcisms and rescue missions, with disobedience punishable by banishment to Fengdu (the Daoist underworld).

The text then presents three practical incantation techniques:

1. Throat-Opening Incantation: Used to enable possessed individuals to speak, requiring specific hand mudras (the "Mao" seal gesture) and sprinkling of sacred water.

2. Soul-Awakening Incantation: For reviving unconscious persons, performed while pressing the philtrum and blowing qi from the eastern direction (Daoists believe eastern qi possesses revitalizing properties).

3. Gangbu (Pace of the Dipper) Essentials: The ritual master visualizes transforming into the Great Emperor of the Eastern Peak (a major deity overseeing the underworld), summoning Marshal Zhang to lead the Ten Guardian Generals with their celestial armies during the Gangbu steps.

Several specific applications are described:

• For weather rituals (sun/rain prayers), a black flag inscribed "Iron Banner Command" is required
• Ghost capture requires no flags
• Assembly rituals demand specific talisman drawings
• Concluding ceremonies use Celestial Lord Deng's (a thunder department general) talismans to dismiss divine troops

The text notes that borrowing spiritual forces from other temples requires a special Master Summoning Talisman, particularly effective for temples receiving imperial recognition. These rituals exemplify traditional Daoist methods of harnessing divine power through talismans (fulu), visualization (cunxiang), and ritual stepping (gangbu) for exorcism and healing purposes.

This scripture describes the concrete operational methods of Daoist talismanic magic (Fulu), primarily involving the summoning of deities, the procedures for using talismans, and incantations.

The text first explains the method of using the "General Summons Talisman": This talisman was transmitted by the Celestial Master Zhang Daoling (Tianshi), founder of Daoism, and must be written with cinnabar on yellow paper, bearing the practitioner's lineage and rank. When activating it, one must exhale Qi onto the talisman while visualizing flames emerging, drawing the talisman's power into the heart before exhaling again, and maintaining the visualization (Cunxiang) of Marshal Xuhuo (a thunder deity in Daoist cosmology) descending upon the ritual altar.

Next are the specific incantations and hand seals (Shoujue): Reciting esoteric mantras such as "Om Li Hong" while forming the "Thunder Seal" (a specific mudra) to summon deities like Marshal Hengtian Ba Dengxiehuo for swift response. During the ritual, the practitioner visualizes Marshal Xuhuo personally descending to command the divine troops, simultaneously forming the "Sha Pattern" (a specific finger gesture) and reciting the Sha Qi (killing energy) incantation to summon the baleful energies of heaven, earth, year, month, day, and hour to suppress demonic forces.

The text mentions the "Great Sha Enclosure" as a powerful suppression technique, which can be used to seal caves and temples. For healing, one must draw upon the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) in their generative cycle, using the characters "Sheng" (生, life) and "Sha" (煞, baleful) inscribed on the Tianpeng Ruler (a ritual implement), selecting the appropriate character based on the time of day.

The final section discusses the talismans of the Loyal and Righteous God Zhang Xun (a Tang Dynasty general later deified in Daoism), who governs the Five Thunders and assists in healing and exorcism. Practitioners must recite Zhang Xun's name while visualizing a golden "Ling" (灵, numinous) character shining in the void, imagining the marshal standing upon it, and absorbing his primordial power.

These ritual operations involve complex Daoist liturgical protocols (Keyi), incorporating talismans, hand seals, visualization, esoteric mantras, and other elements, representing classic practices of Thunder Magic (Leifa)—a distinctive Daoist method characterized by thunder summoning and spirit command.

This passage describes specific operational procedures for Daoist talismanic magic (Fulu), detailing several types of incantations and methods for drawing talismans.

When drawing a talisman, one must mobilize Qi (vital energy) from different parts of the body: first, use three mouthfuls of bodily Qi (the essence of the whole body), then draw a mouthful of heart Qi (energy from the heart region) and exhale it into the center of the talisman. Next, use a mouthful of kidney Qi (energy from the kidneys) to blow into the left side of the talisman, and a mouthful of gallbladder Qi (energy from the gallbladder) to hiss into the right side. Then, inhale through the nose and mouth, and inscribe specific characters in the air above the talisman, while also drawing corresponding characters on the left and right sides. At the bottom, the three characters "鏵锡馈" must be written.

The section on the "fertility talisman" mentions reciting the Five Phases (Wood, Fire, Earth, Metal, Water) along with the names of demonic spirits such as "魁𩲃𩵄䰢魓𩳐魒" (commonly used in Daoist exorcism rituals), repeated seven times. When drawing the talisman, attention must be paid to direction—men receive the talisman with their left hand, while women use their right.

The "soul-confusing incantation" involves visualizing the "Three Terraces" stars (important Daoist constellations) at the position of the eyes, combined with the "Seven Luminaries" (the sun, moon, and five planets) and the "life destiny formula" (a mantra related to one's birth time). At different hours (such as Hai, Zi, or Mao), one must either close or confuse the "Shuangling" (lithe spirit) and "Youjing" (hidden essence)—two of the Three Hun (souls; Daoism holds that humans possess three Hun and seven Po).

The "General Zhang’s incantation" ("杏鸠杏鸠盘嗏鬼神速降摄") is a summoning chant for deities. The "kitchen talisman" must include the names of deities such as the "Solar Palace Great Emperor of the Sun" and the titles of the Three Great Officials (Upper, Middle, and Lower Primordial True Lords).

The following sections contain various exorcism and demon-subduing incantations, incorporating common Daoist phrases such as "Heaven is round, Earth is square" and "six tones and nine regulations," as well as the frequently used closing formula "urgently, urgently, in accordance with the statutes and ordinances!" The final section on the "command and dispatch incantation" requires specific hand seals (such as pinching the Zi position, pointing the Wu position, or pinching the You position—finger gestures used by Daoist priests in ritual practice).

This scripture describes a Daoist exorcism ritual for dispelling evil and curing illness. The talisman (fulu) is written with cinnabar on white paper, called a "stove document," which must be burned at the household stove of the afflicted.

The talisman's content has several components: First, it summons the divine authority of the "Thunder Department Command" (Leiting Dusi, the thunder deities) and the "Northern Emperor" (Beiji Ziwei Dadi, the Great Emperor of the North Star), commanding all malevolent spirits and ghosts to depart immediately. It specifically mentions dispatching divine generals like "Marshal Zhang of Eastern Peace and Loyal Tranquility" (Dongping Zhongjing Zhang Yuanshuai) and the "Four Heavenly Warrior Guardians" (Sida Tianding Lishi) to capture the haunting spirits, ancient tomb ghouls, and disease-spreading demons. Regardless of whether these evil entities are related to the patient or their level of spiritual attainment, all must be apprehended and delivered to the celestial prison for punishment.

The ritual also requires binding the household's "Stove God" (Siming) and "Earth God" (Tudishen), forbidding them from tolerating the mischief of evil spirits. If these household deities continue to neglect their duties, they too will face punishment. The ritual promises swift recovery for the patient after the exorcism.

The method of operation is as follows: Choose the quiet of deep night and arrange offerings—tea, incense, candles, wine, and fruit (which must not be opened or inspected)—in the patient's room. The talisman is burned in the stove along with four stacks of spirit money and four or five paper horses (jiama, mounts for the divine generals). The ritual master (fashi) must recite: "The ritual master dispatches divine generals here to capture the haunting spirits afflicting so-and-so."

Finally, the date and the master's religious title and name are recorded. This constitutes a complete Daoist exorcism ritual process, combining elements of talismans, deity summoning, and burning, reflecting the Daoist magical tradition's invocation of the divine hierarchy and attention to precise operational details.