《道法會元》Vol. 58

This passage records the Thunder Ritual (a thunder-summoning technique) from the Shangqing tradition (an important Daoist school), detailing the complete procedure for inscribing a Thunder Talisman (a powerful ritual charm).

Before drawing the talisman, one must select a purified space—setting up an altar table facing the sky in a clean room or ritual area, prepared with yellow paper, brush and ink, cinnabar (a red mineral pigment commonly used in Daoist rites), purified water, and other necessary items. High-quality incense is lit to fill the air with smoke, after which the ritual flags are unfurled, the ceremonial sword is raised, and the ritual seal is brought forth. The practitioner must enter a state of divine transformation (visualizing oneself as a deity), stepping into the center of the ritual space from the Celestial Gate direction while maintaining specific hand gestures and reciting incantations.

The hand gesture is as follows: the left thumb presses the second segment of the ring finger (known as the "Ghost-Subduing Point"), the practitioner gazes upward at the sky, then inhales from a specific direction while visualizing the Three Platforms stars (three protective stars) above the head and the Big Dipper before the eyes. Next, using a prescribed step pattern (Gangbu, or "Pacing the Void"), the practitioner traces the talisman’s design on the ground—beginning from the northwest and incorporating specialized footwork such as the "T-Step."

While pacing the Gangbu, two parts of the incantation are recited: the first consists of seven steps, each with its own effect, ranging from suppressing malevolent spirits to summoning thunder deities; the second emphasizes the practitioner’s connection with heaven and earth, granting insight into all things and compelling fierce spirits to submit. The chant concludes with the command, "By the decree of the Five Thunder Emperors."

Before inscribing the talisman with cinnabar, another incantation is recited, praising the yang energy of the cinnabar for dispersing yin-based evils and granting the talisman the power to track down malign influences. The practitioner forms the Purple Tenuity Seal (a hand mudra symbolizing the North Star) with the left hand, pressing it against the chest, while holding the brush in the right hand and visualizing oneself as Celestial Master Zhang (Zhang Daoling, founder of Daoism), silently invoking sacred names such as the current time and celestial constellations.

Finally, the Thunder Department deities (such as the Thunder God and Lightning Mother) are summoned to descend upon the brush tip, ensuring that the completed Thunder Talisman can immediately dispel illness and evil influences for the afflicted. The entire process must be performed while inhaling from the southeast (the Xun position) and holding the breath, strictly following the prescribed method of talisman inscription. The concluding mention of "summoning the Four Spirits" refers to an extended rain-summoning ritual.

This passage discusses two important Daoist rituals: the Sacrifice to the Four Deities and the Five Thunder Homage to the Dipper method.

Regarding the Sacrifice to the Four Deities: On the fifth day of the fifth lunar month, two talismans (fulu) must be painted on yellow silk—the Red Rooster Talisman and the Purple Goose Talisman—inscribed with cinnabar. At noon, these talismans are cast into water or a well in the northeast direction. A clean chamber is prepared with tablets for the Four Deities (the gods of the Four Seas), along with offerings of incense, fruit, lamps, candles, tea, and wine. Facing northeast, the practitioner kneels and silently invokes the deities. First, the forms of a rooster and goose will manifest, followed by the true appearances of the Four Deities. This prayer is especially effective during droughts.

According to the Five Thunder Scripture (Wulei Jing), these four deities govern wind and rain:

• Yu Lei Haoshi Ding Wenguang of the southeast, with a human head and turtle body.
• Huoguang Liujing Ding Wenxing of the southwest, with a human head and dragon body.
• Xujing Dahua Ding Wenda of the northwest, with a human head and fish body.
• Dongyang Youling Ding Wenhui of the northeast, with a human head and snake body.

They are the primordial essences of water from the chaos of the Great Beginning (Taichu). When Yu the Great tamed the floods, he commanded them to guard the four directions. The ritual must be performed with great care, as negligence may provoke disastrous floods.

The ceremony requires purification of the chamber on the fifth day of the fifth month, drawing images of the Four Deities, and preparing offerings of tea, wine, fruit, and zongzi (sticky rice dumplings). The ritual master (fashi) must perform Yu Steps (Yubu, a sacred walking pattern), form the Preceptor Hand Seal (Benshi Jue), and recite specific incantations. Finally, paper money is burned to send off the deities. Regular observance of this ritual ensures efficacy in prayers for rain or clear skies.

Regarding the Five Thunder Homage to the Dipper method: The Five Thunder Scripture states that those who frequently recite the Dipper Mantra may prolong their lifespan. The practitioner must choose an hour when the Northern Dipper (Beidou) is visible, face north in clean robes, and perform the Seven-Star Gang Steps (Qixing Gangbu, mimicking the Dipper’s constellation). After 49 prostrations, one visualizes multicolored clouds encircling them. The rite begins at the first night watch (yigeng) and concludes at the third watch’s third mark (sangeng sandian). Later, in a purified chamber, an image of the Dipper is enshrined with lamps and incense while specific mantras are chanted.

This scripture describes a Daoist ritual for dispelling malevolent influences, curing illnesses, and praying for blessings and longevity through worship of the Big Dipper (known as the Seven Stars of the Northern Dipper in Daoism). The practice consists of two main components: reciting sacred texts and incantations, and performing the water consecration ritual.

The first part explains the method of scripture recitation. The Seven Stars of the Northern Dipper (called the "Doukui Seven Stars" in Daoism) embody the essence of celestial deities, assisted by two auxiliary stars (Fu and Bi) and the Three Platforms stars. By reciting the incantation a hundred times, one can summon the manifestation of the Seven True Lords, achieving longevity, dispelling calamities, eliminating toxins, and vanquishing evil spirits. Whether seeking specific blessings, preserving one's true nature, or attaining wealth and honor, all wishes may be fulfilled. The text particularly emphasizes that reciting the incantation hundreds or thousands of times yields remarkable efficacy.

The second part details the water consecration ritual procedure. During years of severe epidemics, this method can be used to create sacred water for healing. Set up an incense altar in the southeast (Xun position), place a clean urn filled with freshly drawn well water, and prepare a pure bowl. The ritual master must offer incense, perform deity transformation (visualizing oneself becoming a deity), form hand seals (specific mudras), then execute the "Pacing the Dipper" steps according to the Big Dipper's constellation pattern.

The pacing sequence begins with the left foot entering the Dipper position, followed by stepping sequentially into the positions representing the Yuan, Tai, Di, Water, Fire, Li, and Tian stars, finally standing on the Platform Star with feet in a V-shape at the Fu and Bi stars' positions. With the left hand forming the Zhenwu seal pointing toward the water urn, recite incantations to summon the Five Directional Taiyi Deities and the Northern Emperor, invoking the immortal elixir from Mount Kunlun to infuse the water with primordial Qi (the primal energy). After chanting, draw the Tian Gang Qi (the spiritual energy of the Big Dipper) and exhale it into the urn.

Next, use the right hand to scoop consecrated water from the urn into the pure bowl while facing southeast, reciting the incantation "Dong Xi Nan Bei Tian Di Sheng Si She" (East, West, South, North, Heaven, Earth, Life, Death, Gather) two to three hundred times. Then form the Tian Gang seal to draw its energy into the bowl, switch to the Tian Peng hand seal while reciting the Tian Peng incantation, and conclude with the Thunder mudra while chanting: "The divine water flows boundless, radiating light for ten thousand li; the Five Thunders distribute their Qi, severing all inauspiciousness." The resulting sacred water possesses miraculous healing and exorcistic properties.

This ritual integrates stellar worship, primordial Qi cultivation, and talismanic magic, embodying the Daoist concept of communicating with celestial forces and mobilizing divine power through specific ceremonies. It's important to note that these methods require proper transmission through authentic lineage training to be performed correctly.

This scripture documents a Daoist exorcism and healing ritual, comprising three main components: incanting water, performing the Water Expulsion Gang Steps, and drawing talismans.

The ritual begins with "incanting water": The ritual master faces the southeast (the Xun position) and inhales azure-red Qi, exhaling it into a water vessel. Next, the master gathers upright Qi from the five directions and infuses it into the vessel. Then, facing the Chen position (southeast by east), the master recites incantations while inhaling yellow Qi, blending it with the Thunder Mudra hand gesture before exhaling it into the vessel. The water is then poured into a jar while visualizing the Five Thunder Generals and their troops entering it, after which the jar is sealed. This "divine water" can cure all ailments—for illnesses caused by evil spirits, it should be boiled with crushed seven-inch peach branches; for purifying unclean dwellings, it may be sprinkled throughout the space.

Next comes the "Water Expulsion Gang Steps": The master first transforms into a divine form through visualization and hand seals. While stepping the Gang pattern, the master sternly recites incantations to summon the generals, declaring the intent to heal and exorcise for a specific individual. After chanting the Northern Emperor's divine incantation, the master sprays water toward the patient's home with a sword gesture, commanding the divine water to act swiftly. The ritual concludes by sheathing the sword. The specific footwork begins at the Celestial Gate (northwest), proceeds through the Wood and Metal positions, turns at the Earth position to enter the Dipper Steps, with the left and right feet stepping on Fire and Earth positions respectively, forming a T-shape stance during the ritual.

The final stage is "drawing talismans": Healing talismans must be paired with either the Southern Dipper Mudra or Thunder Mudra hand gestures. The talisman is then consecrated over incense smoke while silently invoking the blessings of the Three Pure Ones (Sanqing) and the Purple Tenuity Star Lord. The incantation petitions for the talisman's divine efficacy in alignment with celestial will—to sever evil, expel demons, neutralize poisons, and restore harmony to the patient's five viscera. The ritual concludes by summoning the Four Thunder Warriors—Heavenly Thunder, Earthly Thunder, Wind Thunder, and Fire Thunder—as protectors.

Note: In this text, "Thunder Mudra" refers to specific hand seals in Daoist thunder magic; "Gang Steps" denote the master's star-aligned footwork; and "visualization" involves meditative contemplation of divine forms. The entire ceremony integrates key elements of Daoist ritual arts—incantations, sacred steps, talismans (Fulu), and hand seals.

This records the procedural steps of a Daoist exorcism ritual. First, five Great Generals are summoned: the Heaven-Pacifying General (who stabilizes celestial realms), Earth-Pacifying General (who guards the terrestrial domain), Demon-Subduing General (who vanquishes evil spirits), Demon-Capturing General (who seizes malignant entities), and Wandering Ghost-Dispelling General (who clears lingering souls). These divine generals can harness the cyclical power of the Five Phases (Wuxing) through ritual instruments like bells and drums that resonate between Heaven and Earth.

Next, celestial troops from five directions are deployed: heavenly soldiers from the celestial realm, underworld infantry from the netherworld, divine battalions from the spirit world, aquatic warriors from water domains, and spectral cavalry from ghostly paths—each forming battle arrays numbering in hundreds of millions. Above, a celestial net is spread; below, an earthly web is laid, creating a three-dimensional encirclement to execute the tasks of slaying demons and capturing malevolent entities. The ritual master declares this operation is mandated by the Jade Emperor's decree and must be carried out with urgent dispatch.

During the practical application, the priest hands a pre-drawn talisman (Fulu) to the petitioner with instructions to swiftly bring it home. Freshly drawn well water (symbolizing purity) is used, and the afflicted person must face the southeast (the Xun position representing wind and circulation) while consuming the talisman-infused water. This passage originates from the 58th volume of Compendium of Daoist Rituals (Daofa Huiyuan), exemplifying a classic Daoist talismanic exorcism ceremony that embodies the militarized liturgy (Keyi) characteristic of Daoist ritual magic—particularly its "summoning generals and deploying troops" methodology.