《道法會元》Vol. 62

This scripture records the essential techniques of Thunder Magic (Leifa) practice from the Shenxiao lineage, a major Daoist school, focusing on calculating thunderbolt positions according to the Heavenly Stems and Earthly Branches and their proper application in ritual.

The directional flow of Thunderbolt Gangqi (Gang referring to the Celestial Pivot star, Qi meaning energy) shifts with the daily stem-branch combinations. For instance, on Jiazi or Guiyou days, the Thunder Deity resides in the Zhen position (east), the Lightning Deity in the Xun position (southeast), and Gangqi in the Li position (south). Days like Yichou or Jiaxu correspond respectively to Xun, the Central Palace, and Kan (north) positions. The text meticulously details the sixty stem-branch combinations and their corresponding thunderbolt orientations.

The core practice involves precise ritual alignment: the altar must be arranged according to the day's thunderbolt positions, and talismans (Fulu) must be drawn facing correct directions. During the seven-day cycle from Jiazi to Wuwu for example, when the Thunder Deity occupies Zhen, the Lightning Deity the Central Palace, and Celestial Pivot energy resides in Li, all ritual arrangements must follow this configuration—the fundamental principle of Thunder Magic (a ritual method for summoning thunder deities).

Crucial warning: When calculations indicate thunderbolt energy in the Central Palace, Thunder Magic should not be performed that day. Operational details specify: rain-summoning rituals begin brushstrokes from Kan (north), wind-conjuring from Xun (southeast). Practitioners must first determine the tripartite positions of Thunder, Lightning, and Gangqi, each governed by one of the Three Thunder Marshals (like Chuhuo and Xinjun) commanding celestial and terrestrial troops.

When inscribing talismans, first mark the Lightning position, then gather Gangqi to imprint the Gang position with specific sigils. Sitting in meditation with Thunder Mudra hand-seals, practitioners apply the Five Phases' generative and restrictive cycles before finalizing the talisman's central stroke. Each recitation of the "Thunder Chariot Summoning Incantation" requires corresponding sigils, followed by the "Mighty Heavenly Thunder Wood Youth Incantation," visualized with thunder deities descending with armies from their designated directions.

Essentially a Thunder Magic field manual, this text coordinates precise hand gestures, incantations, and visualization (Cunxiang) with astronomical calculations to invoke the Thunder Ministry's divine generals.

This scripture primarily explains the specific procedures and essential formulas of Daoist Thunder Magic (a ritual technique for summoning thunder deities to control clouds and rain).

Regarding the rain-invocation ritual: One day before performing the ritual, the practitioner must inscribe talismans (fulu) in a secluded chamber, affix the left covenant (a contractual document), and set the date for divine response. If the left covenant proves ineffective, the right covenant should be used instead, along with altered incantations. When employing the "Divine Sovereign’s Trusted Talisman," it must be accompanied by the incantations of the Universal Thunder Lord and the Wooden Youth.

Preparation for cultivation: Before the formal ritual, the master must first train in the thunder deities’ rain-making abilities within a quiet chamber. Once proficient, the master need only direct the ritual at the actual altar. Even after constructing the ritual platform, one must continue practicing the principles of mutual generation and restraint (the interplay of Yin-Yang) and the proper methods of invocation and dismissal.

Key points of the altar: Follow liturgical (keyi) standards when using talismans. Sit upright at the center of the altar, forming hand seals (specific finger gestures), and pace the Big Dipper steps (stepping in astral patterns) to summon thunder. One must wait in stillness for the thunder’s response and the arrival of the thunder generals (celestial officers) before descending to perform the ritual. The entire process must observe the Yin-Yang transformations of "one generation, one restraint."

Secrets of thunder manipulation: When activating Thunder Magic, the heavens and earth will shift in response. The technique primarily relies on the commander, General Xin (a thunder deity), and two deputies. On odd-numbered (Yang) days, thunder generals are employed; on even-numbered (Yin) days, lightning generals are used. Their mutual stimulation generates power.

Methods for clearing rain: This ritual should only be performed when prolonged rain harms agriculture. First, follow the procedure to issue official documents and use covenant talismans. Then, in a secluded chamber, wear the Supreme Truth Talisman and visualize a scene of clear skies, with the sun, moon, and stars shining brightly—this is called "returning thunder" or "suppressing thunder." If unsuccessful, the rain-invocation method must be applied, sacrificing a yellow dog to the gods: bind a live dog at the altar’s center, and the master personally beheads it, offering its blood to the thunder generals. Drinking blood wine further invokes the thunder deities, while iron talismans (metal charms) are cast to the dragon gods of various regions.

These formulas contain profound mysteries, emphasizing strict adherence to the principles of Yin-Yang generation/restraint and the proper coordination of talismans during actual practice. Through specific rituals, the thunder generals are stimulated to manifest their divine power.

This scripture describes the concrete procedures of Daoist Thunder Magic (a ritual for summoning lightning). The ritual master must first plant dragon banners at the four directions of the altar, with the talismanic phrase "Flying Sword Beheads the Dragon" written in large characters at the center. Special fu (talismans) must be drawn on the banners to intimidate dragon deities, while severe cases require burning both the "Supreme Truth Talismanic Covenant" and "Flying Sword Talisman" simultaneously. The text emphasizes that the ritual's efficacy fundamentally depends on inner cultivation—only after achieving mastery through practice and receiving celestial resonance can one select an auspicious day for performance; otherwise, strict time constraints must be imposed to compel response.

Regarding thunder summoning procedures: First submit a petition to the Thunder Gods (Daoist deities governing lightning), then inscribe fu with cinnabar on a new brick. At night, heat the brick until glowing red and cast it into a jar—thunder will immediately sound. Participants must continuously recite the "Wood Youth Incantation" while the master performs Gang Steps (special ritual footsteps) to activate the thunder method. The incantation summons the Nine Heavens' Thunder Lords, mountain deities, earth spirits, and ultimately the Three Pure Ones (Sanqing, Daoism's highest deities) to form a thunderous divine army.

Key talismans mentioned include: the "Execution Verification Command Talisman" (also called Ghost Message Talisman or Law Decree Talisman), which requires drawing with anger for swift effect. Inscription must accompany four specific hand seals (Si-Wu-Zi-Hai positions), followed by visualization of golden light from five thunder emissaries (Hua, Lei, Chen, etc.) and Cheng Manqing (a Thunder Ministry deity) infusing the talisman.

Command incantations can summon wind, rain, and thunder by visualizing the Jade Emperor descending golden light during recitation. Special invocations target Thunder God "Axiang Gong" when combined with the "Jade Pivot Combined Talisman." Should initial attempts fail, writing with Sword Seal gestures on the altar while maintaining wrathful intent guarantees immediate response.

The final "Law Decree Talisman" requires specific pronunciations and hand positions (Si-Wu or Zi-Wu orientations), concluding with "ji ji ru lü ling"—a standard Daoist formula meaning "swiftly as commanded by statute," signifying immediate execution.

This scripture records the specific procedures and incantations for Daoist Thunder Magic (a technique for summoning thunder and lightning). It first mentions the names and summoning methods of the Five Directional Thunder Generals:

The summoning incantation states: The Qian trigram represents your father, the Kun trigram your mother. Though noble, you dwell in the Xun position (southeast). Heaven shows utmost benevolence—why do you delay your coming? (At this point strike forcefully once) Depart swiftly from your abode and come immediately before this altar. This is the most urgent command!

The operational method: Draw the talisman upon the altar table, or strike with a seal toward the southeast. One must sincerely burn the message talisman (a special type of fulu) to achieve miraculous effects. This is the profound method for commanding thunder and rain—a single clap can summon lightning.

Next are described the Five Thunder Instant Response Talismans (representing thunder from five directions): These five talismans embody the true forms of the Five Directional Thunder Deities. When using them, first prepare a written petition to the five directional deities, then use cinnabar to draw the talismans on new bricks according to their directional colors. When the heated bricks are cast into a water urn, thunder will sound immediately.

The five directional deities are venerated in this sequence: East, South, West, North, and Center. Each talisman must be inscribed while reciting the Heavenly Eye Incantation (a special mantra), with the six characters "Summon Thunder Gods to Release Rain" added in vermilion ink on the reverse side.

Following this is the more potent Universal Thunder Incantation: "Northern Ren-Gui water essence, Southern great fire bells, Roaring thunderbolts and flashing lightning, Winds arise and clouds gather in a single breath. Commanding water and fire, The palm generates crashing thunder, Shaking the Kunlun Mountains, Churning rivers, lakes and seas. The Rain Master topples mountains, A hundred streams become rain-ropes, Water and fire merge into torrential downpour. None shall disobey my command, Or I shall report to the Celestial Court. Offenders will face heavenly execution, Their forms destroyed in Fengdu City (the Daoist underworld). This is the Supreme Purity Thunder Emperor's most urgent decree!"

After reciting the Universal Thunder Incantation, stir the water vessel with a sword before casting in the talisman, visualizing celestial generals riding cloud-qi ascending to heaven to join the thunder deities in cloud formation and rain release.

Finally comes the Wood Youth Incantation: "Kidney qi rises to the heart, Command the Azure Youth (a thunder department general) to circulate in the Eastern Jade Pool. Cast fire ten thousand li to the Kan-Zhen palace, The Rain Master arrives with urgent speed." Visualize heart and kidney qi steaming like mist, heart fire vaporizing kidney qi into rain. Thunderbolts split stone springs, Four directional deities stir together, Southern Zhu Rong (fire god) gallops forth on fiery steeds. One must visualize rain clouds from Zhu Rong Peak of the Southern Sacred Mountain manifesting before them.

These incantations and rituals require coordinated visualization techniques and internal jing-qi circulation within the body, representing advanced cultivation methods within Daoist Thunder Magic practice.

This scripture describes the practice and execution of Daoist Thunder Magic (Leifa), a ritual technique for summoning wind, rain, thunder, and lightning. The text divides into two main sections:

The first section depicts the majestic scene of summoning Thunder Department deities: On the sacred peaks of Mount Tai and Hua, banners flutter as dark clouds suddenly surge from the north. The Fire God Yandi and the Rain Master join forces to spread storm clouds, while Mount Kunlun trembles. The Water God Xuanming and River Earl Fengyi collaborate to stir mighty winds, with even the legendary Weak Waters of Penglai Immortal Realm (said to drown even feathers) participating. The Thunder Generals appear awe-inspiring—with crimson hair, giant wings, and eyes flashing lightning—capable of commanding the Five Directional Dragons and exhaling thunderbolts. When thunder roars, all seas darken, torrential rains cause floods, and golden light flashes to slay drought demons (Hanba). Each deity performs specific duties: Supreme Emperor Taihua clears demonic miasmas, the swift-acting Thunder Messenger Xuhuo Lülíng whips evil spirits, while celestial officials like the Weaving Maid Star faithfully assist in drought relief. Finally, the high-ranking goddess Purple Void Primordial Sovereign descends to subdue evil forces, with the entire process requiring the speed of ritual fire-bells.

The second section details the internal cultivation methods for Thunder Magic:

On Wood-element days (Jia/Yi days), practitioners should calm their minds, close their eyes, form the Thunder Mudra with their left hand and the Embryo Mudra with their right. Visualize green-red blended embryonic Qi (primordial energy) at the heart center while silently reciting the "He" mantra to raise it to the Niwan Palace (crown chakra). Then inhale through the left nostril to draw red-purple Qi from the Net (Zi) and Triaster (Shen) lunar mansions in the southwest, swallowing it into the liver. The liver's green energy transforms into rain clouds, revealing the true form of Thunder General Jiang—a blue-faced swordsman riding azure clouds. Further visualize celestial generals mobilizing countless thunder deities and lightning mothers.

On Fire-element days (Bing/Ding days), practitioners must visualize the spleen generating red-yellow embryonic Qi, similarly raising it to the crown before inhaling blue-black Qi from the Wall (Shi) and Encampment (Bi) lunar mansions. Each practice requires specific hand mudras and incantations, concluding with swallowing saliva back to the Dantian while silently reciting the secret mantra "By the Decree of the Luminous Celestial Emperor."

Note: Terms like "Thunder Configuration" and "Embryo Mudra" refer to Daoist hand seals; "Niwan Palace" denotes the crown energy center; "Zi/Shen" and "Shi/Bi" are among the Twenty-Eight Lunar Mansions. This complete method integrates Neidan cultivation with deity summoning, requiring strict adherence to Five Phases timing and visualization sequences.

This scripture describes the Neidan (internal alchemy) practice of "Five Directions and Five Qi" in Daoist cultivation, corresponding to the Five Phases (Metal, Wood, Water, Fire, Earth) and their associated organ systems. Practitioners must coordinate breathing techniques, visualization (cunxiang), and incantations during specific time periods to circulate vital energy (Qi) within the body:

The practice begins by visualizing primordial fetal Qi emerging from the five organs: on Metal days, imagine yellow Qi rising from the lungs; on Wood days, visualize blue-green Qi ascending from the liver; on Water days, envision black Qi flowing up from the kidneys; on Fire days, picture crimson Qi emerging from the heart; on Earth days, visualize yellow Qi rising from the spleen. These energies ascend from their respective organs to the Niwan Palace (upper Dantian) at the crown of the head.

Next, inhale through the nose the stellar Qi from corresponding celestial directions: for instance, the blue-black Qi from the Tail and Winnowing Basket constellations in the northeast, the blue-red Qi from the Wings and Chariot constellations in the southeast, or the red-purple Qi from the Turtle Beak and Three Stars constellations in the southwest. After swallowing these energies into their corresponding organs, practitioners must coordinate specific hand mudras (such as the Life-Grasping Mudra) with breath techniques (the five healing sounds: Xu, He, Hu, Si, Chui) to expel corresponding colored Qi from different body regions.

When organ Qi forms swirling cloud masses, visualize celestial generals (such as Marshal Hua or Marshal Lei) manifesting within them. These divine commanders will mobilize thunder gods, lightning mothers, wind lords, and rain masters along with countless deities to assemble before you. At this stage, rotate hand mudras while reciting personal destiny incantations three to seven times, followed by a general mantra. Inhale the corresponding colored Qi several times before finally swallowing saliva back into the related organs.

Upon completing the full sequence, envision the divine officers standing guard over your destiny palaces (corresponding organ systems), ensuring the continuous circulation of primordial ancestral Qi (Yuan Shi Zu Qi) throughout your body. The "tomb" mentioned at the end likely refers to specific bodily gateways or cultivation stages requiring silent mantra recitation to transform Qi mechanisms.

This scripture describes the concrete procedures of Daoist Thunder Magic (a ritual art for summoning thunder and commanding lightning), which consists of two aspects: internal visualization practice and external ceremonial rites.

The practitioner must first visualize celestial generals descending on yellow clouds, leading deities such as the Thunder God (Leigong), Lightning Mother (Dianmu), Wind Earl (Fengbo), and Rain Master (Yushi) to assemble before them. Next, they perform hand seals (jiejue) and recite incantations five times, inhaling five mouthfuls of yellow Primordial Qi (Xiantian Qi, the primordial energy in Daoist cosmology) and swallowing the saliva down to the Dantian (energy center, referred to as the "original palace"). At this stage, one visualizes the celestial generals guarding the Dantian while silently reciting mantras to activate the Ancestral Qi (Zuqi, the foundational vital energy).

The internal cultivation section details Five Phases (Wuxing) correspondence practices for specific elemental days:

• On Wood days (days governed by the Wood phase), cultivation begins from the heart, visualizing azure and red Qi entering the liver
• Fire days correspond to the spleen, with red and yellow Qi entering the heart
• Metal days correspond to the kidneys, with white and black Qi entering the lungs
• Earth days correspond to the lungs, with yellow and white Qi entering the spleen
• Water days correspond to the liver, with black and azure Qi entering the kidneys

Each practice combines specific breathing techniques (ha, hu, chui, si, xu) with designated Qi circulation pathways.

The external ritual section documents the method for creating a Thunder Box (Leihan): craft a wooden case five inches high and four inches wide, with silver plates inscribed with talismanic commands (Fulu) for the five emissaries (wind, thunder, cloud, rain, lightning) arranged according to their directional correspondences. The box should be carved with thunder and lightning constellations, wrapped in talismanic paper, then sealed within a stone container.

Finally, on either Jia-Chen or Bing-Chen days (specific dates in the sexagenary cycle), establish a three-tiered altar at an auspicious mountain site free from burial grounds. At the altar's center, plant a sword to activate the seal, arrange ten emissary spirit tablets, and present offerings including wine, sheep's head, rooster, sheep's blood, dog meat, fruits, incense, and candles. The entire process must strictly adhere to liturgical protocols (Keyi).

This scripture describes a ritual procedure in Daoist Thunder Magic (a technique for summoning thunder and commanding lightning), which consists of the following key steps:

First, the ritual master prepares fifty offerings of paper money, loosens their hair, forms the Purple Tenuity Seal (a Daoist hand mudra) with the left hand, and holds a sword in the right hand while stepping according to the Bagua (Eight Trigrams) directions. Beginning from the Qian position (northwest) and moving to the Xun position (southeast), they invoke the Messenger Zhang (a thunder deity). During this, they visualize the Five Thunder Enforcers from all directions (five divine executors of thunder magic) swiftly arriving at the altar.

Next, at the Xun position, the master burns Fulu (talismans and registers) and official documents, then performs the Gangbu steps (a Daoist ritual walking pattern) starting from Xun. After completing the Yangdou Gang (a variation of the Northern Dipper steps), they return to Xun, burn another talisman, and issue a command to summon the messengers. While forming hand seals and reciting incantations, the master gathers Qi (vital energy) from all directions and directs it toward the altar, repeating the main incantation three times.

Subsequently, at the Xun position, the master performs the Santai Gang (steps related to the Three Platforms constellation), forms the Purple Tenuity Seal to open the portal of Xun, and draws Bagua symbols with the sword. A swift kick with the left foot and a body rotation activates the Gang energy. Holding ritual tablets, the master bows to the deities, ascends the altar to state the purpose of the ritual, and makes three offerings. Chicken blood is mixed with wine to symbolize a covenant with the thunder gods.

During the ritual, the five thunder messengers are temporarily enshrined in the Thunder Chamber (a sacred space for thunder deities), with the declaration that they will respond immediately when summoned for future rain prayers, temple purifications, tree fellings, or exorcisms. The master then drips chicken blood into a wine cup and tosses the chicken toward the Xun position, observing where it lands to determine the burial site for the thunder god's casket.

Finally, a specially prepared casket containing the spirit tablets of the five thunder deities and talismans is placed. Sealing it with hand mudras and wielding the sword, the master performs the Poxiao Gang (a special stepping pattern) and recites the Subdue Earth Spirit Incantation before burying the casket. The incantation commands local earth spirits to withdraw, warning of punishment for disobedience and demanding swift response from the thunder gods.

The text mentions the "Hongchi Water-Receiving Method" as an alternative for prolonged drought relief, though details are omitted here. This ritual integrates multiple Daoist techniques—Gangbu, hand seals, incantations, and offerings—embodying the Thunder Magic's core principle of "resonance between heaven and humanity."

This scripture describes the concrete procedures of a Daoist rainmaking ritual. First, five basins of water must be prepared at night and arranged according to the five directions—east, south, west, north, and center. The central basin should be adorned with nine small green bamboo stalks bearing leaves, while a "Dragon Lord Talisman" (fulu for summoning dragon deities) is burned within it.

Next, the ritual master visualizes the Four Sea Great Deities (the Dragon Kings of the Four Seas) channeling seawater into the Heavenly River (Tianhe). Performing the Gangbu and Buxu (Daoist ritual steps), the master points his sword toward the Heavenly River. With eyes closed, he envisions nine dragons drawing water amidst black mist, simultaneously reciting the "Four Abysses Incantation" three times. If successful, thunder should sound from the north that very night, and water droplets will condense on the bamboo leaves by morning, heralding imminent rainfall.

The subsequent passages contain talismans (fulu) and incantations for summoning the Thunder Ministry deities. The "Five Stars Summons" is an official edict issued by the Jade Emperor's decree to invoke deities like the Thunder Duke (Leigong), Lightning Mother (Dianmu), Wind Earl (Fengbo), and Rain Master (Yushi), urging them to swiftly bring nourishing rain to relieve drought. Specific deity names are mentioned, including Thunder Duke Jiang Hechong, Lightning Mother Xiu Wenying, Wind Earl Fang Daozhang, and Rain Master Chen Huafu.

The final section details the ritual master's altar techniques: writing "Yi Zhen" (two lunar mansions from the Twenty-Eight Constellations) with the left hand and "Black Clouds" with the right hand. Through the cultivation method of uniting heart-fire and kidney-water (a Neidan practice), the master circulates internal Qi (vital energy) to the palms, generating heat through hand friction to hasten the Thunder Duke's rainmaking. The "Sudden Fire Talisman" serves to dispel demonic miasmas, its efficacy enhanced when paired with incantations. The Lord Xin Talisman likely refers to a specialized fulu for summoning Thunder Ministry's Celestial Lord Xin.

This scripture describes the Thunder Rites (Leifa) in Daoist practice—a method of summoning thunder deities through talismans (Fulu) and incantations. At its core, it invokes the Five Directions of Thunderfire (Celestial Thunderfire, Earthly Thunderfire, Divine Thunderfire, Dragon Thunderfire, and Community Thunderfire) to exorcise evil and vanquish demons.

The opening phrase "the sun and moon follow the Dipper's course" refers to the ritual pacing of the stars (bugang), where practitioners trace the Big Dipper's constellation pattern with their steps. "Channeling the Xun-wind Qi" mobilizes the wind-thunder energy from the southeast. The recurring Sanskrit mantras "Om Hum Svaha" serve to activate the thunder's formidable power.

The "Fire Chariot Talisman" section details Thunder Rites' specific functions: the Three Officials (Tian'guan the Celestial Official, Diguan the Earthly Official, and Shuiguan the Water Official—Daoism's Three Sovereign Deities) each annihilate spectral entities, causing mountains to split and demons to perish upon their arrival. Phrases like "sealing the celestial gate while leaving the earthly door ajar" depict the closing of cosmic pathways, specifically targeting malevolent spirits with heart-piercing strikes. "Decapitating thousands, dismembering tens of thousands" showcases Thunder Rites' ruthless efficiency in eradicating evil.

The incantation portion repeatedly emphasizes the command "manifest swiftly," urgently summoning the five thunderfires. The "Swift-Fire Great Deity" (Chuohuo Dashen) is the Thunder Department's specialized fire-controlling general, whose anvil and hammer symbolize the forging of thunder's might. The concluding "Blazing Fire Luminous Luminous" chant and "Pengnaye" binding spell are esoteric phrases used in conjunction with talisman drawing, typically recited silently three times while executing ritual gestures.

The entire scripture embodies Daoist Thunder Rites' characteristic "expelling evil through fire" approach, combining talismans, incantations, and star-pacing into a unified "thunderfire sweeping the heavens" force. It should be noted that such methods belong to advanced esoteric transmissions within Daoism, generally requiring formal initiation (shoulu) and lineage transmission for proper practice.

This is a set of Daoist rain-summoning rituals and incantation techniques, primarily used during droughts to invoke rainfall. The complete ceremony incorporates various fulu (Daoist talismanic writings) and spells designed to mobilize the powers of celestial and earthly deities through specific methods.

The Iron Document Talisman and Fire Dragon Edict are incantations inscribed on official documents or temple plaques, primarily summoning the following deities: the Great Sage of the Sun, Great Sage of the Moon (solar and lunar deities), Great Sage of the Heavenly Stem (deity of the Big Dipper), the Three Luminaries (sun, moon, and stars), along with water deities from the Nine Rivers and Nine Waterways, and dragon spirits like the Nine Dragons. The incantations depict thunder heralding rain descending with dragons, emphasizing these deities must respond immediately upon being summoned.

Two principal talismans are employed in the ritual: the Zhang Star Talisman (written on blue-black paper for rain) and the Xu Star Talisman (inscribed with vermilion for clear weather). These represent the essences of water and fire respectively, capable of regulating weather according to need—bringing rain during droughts or clearing skies during prolonged rains. The spell concludes with the standard Daoist phrase "urgently as the law commands," signifying immediate execution.

The operational method applies the principles of Yin-Yang mutual generation and restraint: for instance, on fire-element days (according to the Five Phases), bury the talisman north of the altar (north representing water, which restrains fire). Then employ the Thunder Method to break through dimensional barriers, chanting the Wind-Breaking Spell (Xun representing wind) to summon thunder and lightning from the southeast, rapidly assembling the thunder deities.

The Heaven-Opening Spell (Qian representing heaven) summons the Thunder God to subdue demons and protect worldly peace. Finally, the Jade Purity Five Dragons Jade Talisman is used with the Five Dragons Incantation, invoking black dragons riding clouds, the Rain Master driving his chariot, and five dragons bearing water. This talisman must be inscribed on new tiles with vermilion, bearing the dragon-summoning incantation and ritual date on the reverse.

The complete ceremony achieves weather regulation through coordinated elements: specific materials (vermilion, color-coded paper), directional alignments (north, Xun position), Five Phases theory (water-fire interaction), and the celestial hierarchy (thunder gods, dragon spirits, Rain Master, etc.).

This passage describes Daoist exorcism and healing rituals, primarily involving incantations and Gangbu (Daoist ritual steps).

First, the ritual master must declare his authority, stating that he carries out the rites by the decree of Heaven, then submits the written petition to the Dragon Pool. Next comes the subjugation of evil sorcerers: by chanting the mantra "Om Hong Hong," he summons divine forces to compel the wicked to submit to the true Dao (the Way), warning that those who resist will be reduced to dust.

Following this is the Tianling (Heavenly Spirit) incantation, where the master calls upon "Tian Ling Ling, Di Ling Ling" to invoke thunder, fire, clouds, lightning, and the Six Ding Generals (Daoist guardian deities) for swift response. The spell emphasizes immediate effect, with disobedience punishable by divine retribution.

Two types of Gangbu are recorded: the Sorcerer-Subduing Steps and the Madness-Curing Steps. These begin from the Kun (southwest), Xu (northwest), and Hai (north) positions, ultimately returning to the Li (south) and Mao (east) directions.

When ascending the altar to pray, the master must recite the General Incantation and five secret spells, mobilizing the powers of wind, snow, clouds, lightning, and fire. For healing, the Thunder God’s mantra is chanted while performing specific hand gestures.

The Date Seed Poison-Removal Method involves the master entering a divine trance (transformation into spirit), clicking his teeth to summon celestial generals, forming mudras (ritual hand seals), and chanting spells to summon thunderous support. Righteous Qi (vital energy) is drawn into the body, while the Five Thunder True Qi (Five Phases energy) circulates through the meridians, empowered by the blessings of the Three Pure Ones (Jade, Upper, and Supreme Purity).

Finally, the text details healing incantations and talisman-drawing techniques: spells are used to disorient evil spirits, ensuring pursuers encounter obstacles. The powers of the Northern and Southern Dippers are invoked, emphasizing that "those who hate me shall perish, those who betray me shall die," concluding with the divine command of the Shenxiao Emperor (a high-ranking Daoist deity).

This passage describes the Daoist Thunder Rites (a ritual practice summoning thunder deities) involving Pacing the Celestial Grid (bugang, the ceremonial walking along stellar patterns on the altar) and thunder-summoning incantations. The process consists of several key stages:

First, the ritual master treads the Gang Steps (following specific stellar trajectories) while visualizing the intertwining of thunder and fire within the mind. Next, they inscribe talismans (fulu, empowered symbolic writings) representing the five Thunder Ministry emissaries, reciting mantras to invoke thunder forces of varying attributes—celestial fire-thunder, terrestrial fire-thunder, and others. The phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (jiji rulüling) is a standard Daoist concluding formula demanding immediate execution without delay.

The scripture then enumerates thunder emanations from multiple Daoist deities: the Jade Pure Celestial Venerable (Yuqing Shangdi) releases heavenly thunder, the Supreme Pure Celestial Venerable (Shangqing Shangdi) issues divine thunder, demonstrating that thunder authority derives from the highest divinities. The "Xun Gate" mentioned refers to the southeast direction, symbolizing the origin of wind and thunder in Daoist cosmology, while "Northern Fengdu" denotes the legendary ghost capital, representing the subjugation of malevolent forces.

The concluding dispatch incantation details the thunder-summoning process: the master uses talismans to split the yin energies of the southeast, enabling the Thunder Duke to descend swiftly astride nine dragons. The mantra emphasizes thunder's devastating power to instantly bring rain and shatter demonic entities, warning that any hesitation invites severe retribution. The "Thunder Sword Tip Talisman" mentioned last is a special fulu inscribed with cinnabar on yellow paper, used to summon Generals Jiang and Chen of the Thunder Ministry.

This ritual synthesizes core Daoist ceremonial elements—stellar pacing, talismanic writing, incantation recitation, and meditative visualization—embodying the fundamental Thunder Rites principle of "unifying the practitioner's inner Qi (vital energy) with the Qi of heaven and earth."

This scripture records several Daoist ritual techniques for summoning wind, thunder, rain, and lightning through talismanic spells (fulu) and ceremonial procedures. The first is the "Method to Open the Wind Cave," which requires forming specific hand seals (moving from the noon position to the ox position) while sprinkling talisman water made from eel. The incantation invokes deities such as the Black Fiend Divine Lord and the Envoys of Xun and Li, along with various generals of the Wind-Thunder-Fire Department (e.g., Feng Yi, Cheng Xi), beseeching them to raise winds and thunder according to the Celestial Emperor's decree.

Next is the "Bamboo Leaf Talisman," used to open the Celestial Gate and Water Cave, with hand seals moving from the midnight to noon position. The accompanying incantation summons the Six Jia and Six Ding Divine Generals, commanding the Thunder Gods to swiftly gather dark clouds and roar with thunder, demanding immediate execution of the Celestial Emperor's orders without delay.

The "Divine Neng Rain-Spraying Talisman" invokes deities like the Great Mysterious Bright Emperor to bring forth rain and clouds. The incantation specifically calls for the Thunder Chariots and Thunder Legions to act swiftly, ordering the dragon deity known as "Divine Neng" to immediately unleash torrential rain and escort malevolent spirits to the celestial prison. During the ritual, the practitioner visualizes the Thunder Envoy, clad in black robes, chasing the dragon through storm clouds to bring down the rain.

The "Wind-Summoning Edict Talisman" must be written in cinnabar on blue paper, with hand seals moving from the tiger to snake position. The practitioner visualizes the Divine Law Envoy, Jiang, while silently reciting the incantation before an eastern urn. The spell commands the Wind Gods to rush forth from the Xun Palace (southeast) with the power to topple mountains and overturn peaks.

The "Thunder-Summoning Edict Talisman" is inscribed in cinnabar on yellow paper, formed with thunder hand seals and five teeth-knocks. The practitioner visualizes the Central Envoy, Chen, while silently chanting before a central urn. The incantation orders the Thunder Gods to shake heaven and earth, boil the seas, and make the Six Dragons roar in unison, demanding immediate compliance.

The "Lightning-Summoning Edict Talisman" is written in white ink on red paper, formed with thunder hand seals while visualizing the Wall Envoy, silently recited before a southern urn. These talismans exemplify the Daoist Thunder Rites (Leifa) methodology of invoking natural forces through precise rituals, talismans (fulu), and incantations.

This scripture records the application methods of four Daoist talismanic summons (fulu): the Cloud-Summoning Talisman, Rain-Summoning Talisman, Clear-Sky Prayer Talisman, and Snow-Prayer Talisman. Each talisman has specific usage protocols and secret incantations for invoking deities.

The Cloud-Summoning Talisman must be written with black ink on white paper, accompanied by Thunder Method hand seals (a Daoist mudra system), while visualizing the Western Hua Emissary (a western deity). When burning the talisman, one silently recites the incantation to summon the Flying Sky Swift-Fire Deity (a swift fire department spirit) riding cloud-dragons, commanding the cooperation of all sea deities. Violating this talismanic command brings the calamity of being consumed by raging flames.

The Rain-Summoning Talisman requires red ink on black paper while forming Thunder Hand Seals (leijue) and visualizing the Northern Thunder Emissary. Its incantation directs fire department deities to activate thunder from the eastern sunrise to the western Dragon Terrace, from the southern Fire Mansion to the northern Hekui constellation, compelling divine dragons to release rain.

For the Clear-Sky Prayer Talisman, one writes with red ink on red paper, facing south while forming hand seals during combustion. The incantation commands the Water Official (a deity governing water) to lift the Thunder City's prohibitions, allowing the sun to manifest its power and disperse valley shadows.

The Snow-Prayer Talisman must be burned facing the Celestial Gate during the Zi-Chou hours (midnight), invoking the Eastern Numinous High Minister Immortal Master to gather stern winds and transform water Qi into snowflakes. The incantation emphasizes how the immortal master's majestic light purifies heaven and earth, demonstrating divine transformative power.

Each talisman concludes with the standardized phrase "Urgently and swiftly as per the Red Heaven's Dragon Capital Yaksha Flying Sky Swift-Fire Command" — a formulaic expression in Daoist talismanic practice indicating immediate execution. Verification talismans are written with cinnabar on blue paper as final confirmation. These rituals exemplify Daoist religious practices of communicating with deities and regulating natural forces through specific ceremonial protocols.

This scripture describes the ritual procedures for Thunder Magic (Leifa), a Daoist practice for summoning thunder deities. The content is divided into three main sections:

The first part details the talismanic incantations (Fulu), listing the sacred names of numerous Thunder Department deities. These include the Jade Pure One (Yuqing), Jade Emperor (Yuhuang), the Three Officials of Heaven, Earth and Water (Shangyuan Tianguan, Zhongyuan Diguan, Xiayuan Shuiguan), as well as Thunder Marshals like Supreme Mystery Marshal (Taixuan Yuanshuai), Cosmic Thunder Duke (Dutian Leigong), and Nine Elders of Divine Empyrean (Jiulao Shenxiao). These divine names are arranged like military orders, forming powerful talismanic combinations for thunder summoning.

The text then explains the ritual method: the talisman must be burned with maple wood incense, which directly opens the Thunder City (Leicheng, abode of thunder deities), allowing both ancestral masters and thunder officials to perceive the summons. When reciting the "Jade Pure Command" incantation, it invokes the spiritual lords and swift messengers from the Three Bureaus and Six Offices (Thunder Department's administrative system), mobilizing the power of the Big Dipper (Kuigang) and Kunlun Mountain. This shakes the celestial mechanism, prompting the Five Directional Thearchs to beat their drums. Wherever the talisman reaches, lightning flashes and thunderbolts strike instantly, capable of annihilating all malevolent forces.

The final section specifies the format for the official summons document (Xiewen). Practitioners must channel the Big Dipper's Qi (Tiangang Qi) and southeast wind-thunder energy (Xun Qi) into the talisman, which is then delivered by Messenger Zhang (Zhang Shizhe, thunder department courier). The summons must clearly state the requirements for summoning the Five Thunder Envoys (Jiang, Bi, Hua, Lei, Chen - the five thunder generals) to descend on a chosen date. The talisman is divided into two parts: one burned during the summoning ritual, the other during thunder meditation practice.

The summons format begins with "Office of Judgment and Execution" (Zhankan Ceyi Si, the Thunder Department's law enforcement agency), declaring it as an official document issued to the Jade Pure Realm (highest heaven), demanding immediate action from the Six Yi Valiant Envoys (Liuyi Xiaorui Shizhe, thunder elite troops). The entire ritual emphasizes urgency with the phrase "swiftly as by imperial decree" (jiji rulüling), embodying Thunder Magic's characteristic of being "faster than unexpected thunder."

This scripture documents the ritual procedures and altar arrangements for Daoist Thunder Rites (a form of thunder summoning magic). It first emphasizes that ceremonies must strictly adhere to prescribed timings without delay or deviation.

At the ritual's commencement, the master must clearly record the date and time, identify himself with his official title ("holding position"), and reverently invite Patriarch Wang Shichen (a renowned Song dynasty Thunder Method master) to descend. This is followed by recitation of command incantations, whose essence summons thunder's radiance to dispel evil forces—those who resist shall face punishment by wind and fire. The incantation concludes with "By the Supreme Emperor's Thunderous Decree, act with urgency," signifying immediate enforcement of celestial thunder laws.

The talismanic decree mandates Thunder Ministry officers must execute orders strictly without favoritism, with violators facing severe punishment from thunder deities.

Regarding document protocol: upon receiving petitions, three memorials must be prepared—one to the Three Heavens' Golden Portal (highest celestial realm) pleading for absolution of people's transgressions; another to the Thunder Patriarch requesting thunder generals to send rain; and a third to the Lord of Azure Waves (water deity) seeking dragon kings' dispatch. Two additional petitions are required—one for the Five Sacred Peaks' Emperors and another for Perfected Lord Shichen.

The altar requires seven types of official dispatches addressed to: Messenger Zhang (divine courier), Celestial Lords Xin and Deng (both thunder generals), five-directional thunder gods, city gods at all levels, earth deities, and lords of the four seas—all stamped with ritual seals.

Specific altar construction: prepare ten catties of charcoal and five bricks to build a three-tiered platform. The upper level enshrines three principal deities—Great Emperor Thunder Patriarch, Fire Master, and Perfected Lord Shichen—displaying five-directional messenger seals and ritual swords. The middle tier hosts Sacred Emperors of Five Peaks, city gods, earth deities, and thunder generals. The lower level stations thunder troops and four seas' deities, with jars placed at each cardinal direction.

Ritual sequence: first calculate the thunder gods' current directional position, then recite purification chants for body, speech, and environment. Facing southeast (Xun position), absorb flourishing qi from five directions to activate the altar. Combine mudras (ritual hand gestures), disheveled hair, and spirit-transformation techniques (uniting with deities), concluding with consecrated water to purify the sacred space.

This scripture describes the specific operational procedures of Daoist Thunder Rituals (Leifa), a ceremonial practice for summoning thunder deities to perform magical acts. The ritual master invokes thunder generals through a series of ceremonial movements and incantations to petition for rainfall and exorcise evil influences.

The ritual begins with the master holding a ritual sword and water vessel, first purifying the altar by sprinkling water, then pointing the sword toward the southeast (Xun position). The master burns talismans of Zhang Xuxing and Zhang the Messenger while reciting the Thunder God Subjugation Incantation, simultaneously visualizing the form of the thunder deity. Subsequently, five-directional thunder talismans and various thunder summons are burned as offerings are presented.

The master sequentially summons thunder gods from five directions: First in the east (corresponding to azure), burning an azure summons (written with vermilion on blue paper) and nine azure spirit money while chanting to invoke thunder generals, instructing assistants to create smoke by placing bricks in earthenware jars. The other four directions follow the same procedure with corresponding colors and positions (south-red, west-white, north-black, center-yellow).

At the central altar, the master loosens his hair and brandishes the sword, vehemently summoning Zhang the Messenger and demanding immediate response from the thunder gods. An oath is then sealed with wine and rooster blood - a half-dead rooster is released while blood-wine mixed with bamboo-leaf talismans is burned on the sword tip as the master blows to intensify the flames.

The master then visualizes five thunder messengers: wild-haired with glaring eyes, clad in black robes with blue leggings, wielding swords in their right hands and water wheels in their left, spewing towering water columns from dark clouds. Incantations demand torrential rains to drown all demons and deliver them to the celestial court for judgment.

In the final phase, the master forms mudras (ritual hand seals) from noon (11am-1pm) until the Chou hour (1-3am), mobilizing kidney-water energy (in Daoist physiology, the kidneys govern water). Through the Jiaji point (a crucial acupoint on the Governing Vessel), water Qi is blown toward the four directions while reciting the "Wind and Cloud Summoning Incantation," declaring authority granted by the Jade Emperor to command atmospheric forces.

Note: The frequent phrase "急急如律令" (jí jí rú lǜ lìng) is a standard Daoist incantation conclusion meaning "Execute immediately according to ordinance." "存神" (cúnshén) refers to deity visualization for summoning divine presence, while "掐诀" (qiājué) denotes the finger-seal mudras used in ritual practice.

This scripture records the esoteric incantations and ritual procedures of Daoist Thunder Magic (a practice for summoning thunder and exorcising evil). The main content can be divided into several sections:

First is an incantation for summoning General Thunder Duke. The ritual master claims knowledge of the thunder deity's true name and origins, commanding the thunder god to obey orders—or else be transformed into a rainbow. The chant incorporates secret mantras like "Om Ha Xian Hong" (syllables with special spiritual power), accompanied by forming sword mudras (hand seals) while tracing specific talismanic characters and directing breath toward prescribed directions to activate the ritual.

For rainmaking ceremonies, one must recite "Shi A Xiong" five times while visualizing the Celestial Gate (the Big Dipper) rotating from the Zi position to the Mao position. Earthly Qi (vital energy) rises from the Xun position (southeast) to merge with fiery energy from the Qian position (northwest), creating abundant rainfall that spreads in all directions. The text includes formulas for calculating inauspicious directions—for instance, the first lunar month's baleful influence resides in the Xu direction, the second month in the Si direction—requiring the master to perform the Gang Step (a special ritual walk) with loosened hair while channeling true light through a ritual sword.

The family instructions of Master Wang Shichen (a renowned Song Dynasty Thunder Magic patriarch) emphasize the solemnity of transmission. They mention golden tablets and jade edicts (precious Daoist scriptures) secretly stored in celestial realms, accessible only to initiates who swear binding oaths. Transmission documents must be written with white ink on blue paper, folded toward the Xun direction (southeast), and accompanied by burning maple incense according to strict ceremonial protocols.

Sun-summoning rituals require pacing the Yang Dipper (the Big Dipper's solar-aligned stars), drawing the Li trigram (representing fire in the Bagua system), and visualizing the Southern Fire-Thunder Envoy emerging from the Muddy Pellet Palace (a crown chakra point) atop fiery clouds. The text concludes with complete thunder-summoning chants, invoking the Jade Pivot Court (highest thunder deity bureau) to dispatch generals and five-directional thunder envoys to the ritual altar for demon suppression. All rituals end with the phrase "Urgently, urgently, in accordance with the statutes!" (a command for immediate execution).

This scripture describes the specific ritual procedures for a Daoist priest's "summoning of celestial generals" ceremony, which primarily consists of two parts: invoking the fire department generals and praying for rain.

The first part details the steps for summoning the Five Directional Fire Generals. The priest must face each of the five directions (east, south, west, north, and center), each associated with a specific fire phoenix (Azure Flame, Crimson Flame, Vajra Flame, Mysterious Unity, and Yellow Flourishing), all containing the Samadhi True Fire within them. The specific method involves: forming hand seals (Mao, Wu, You, Zi, and Zhongwen) with the right hand corresponding to each direction, inhaling the appropriately colored Qi (azure, crimson, white, black, and yellow) into the five viscera, then using specific exhalation techniques (Xu, He, Xi, Chui, Hu) to summon the five generals (Jiang Ganglun, Bi Ji, Hua Wentong, Lei Ya, Chen Shi). These talismans must be written on red paper with cinnabar ink.

Before formally ascending the altar, the priest must first petition the celestial court. On the altar, the priest performs the Gang-Star Stepping (a special ritual footwork), recites the general incantation, then uses a sword to draw the Li Trigram (Fire Trigram), visualizing the trigram glowing with golden light amidst crimson radiance. Next, the five directional generals are summoned together, their forms visualized as clearly as if physically manifesting. After burning the talismans, the priest kicks up with the left foot in Gang-Star Stepping, causing the five generals to rise from the trigram. The southern general is particularly fierce, riding a fire dragon atop flaming clouds, clad in red robes with a halo above his head, carrying a fire bag as he flies through the air, responsible for gathering Yin energy.

The rain-praying section requires performing Yin-Star Stepping (the counterpart to Yang-Star Stepping) and drawing the Kan Trigram (Water Trigram). Standing upon the trigram, the priest sends forth talismans while visualizing the northern water-thunder envoy emerging from the Niwan Palace (crown of the head) atop black clouds. Specific hand seals (Shenwen, Youwen) are formed to draw forth the eastern and southern water Qi (azure mist Qi and crimson beneficence Qi), both containing the True Unity Water within them.

The entire ritual integrates multiple elements of Daoist magical practice including talismans, hand seals, visualization, and ritual footwork, mobilizing the power of the five directional deities and natural elements to achieve purposes such as rain-making or exorcism.

This scripture describes the specific procedures for conducting rain-invocation rituals in Daoist practice. The process consists of several key stages:

First, it mentions the three directional sources of Water within the Five Phases (Wuxing) system: the West (white mist Qi), the North (dark mysterious Qi), and the Center (Golden Mother Qi), each containing the "True One Water" (considered the purest water element in Daoism). The ritual requires specific hand mudras (Xu, Hai, and Zi patterns) corresponding to these directions.

The text then explains the use of blue paper and ink for writing talismans (Fulu), combined with prescribed star-stepping (Gangbu ritual movements) and incantations. Practitioners must draw the Kan trigram (representing Water within the Bagua system) within a Big Dipper diagram while visualizing golden light circulating through the trigram. Simultaneously, they must imagine the sky and earth darkening with wind-blown sand and rolling stones.

Next comes the summoning of various celestial generals, burning the talismans into the trigram while using visualization techniques (Cunxiang) to facilitate the deities' acceptance and refinement. The ritual requires stepping the trigram pattern with the left foot while visualizing the appearance of the Northern Water Deity—a black-robed figure with disheveled hair, holding a water wheel and sword, riding a cloud dragon in pursuit of the three-legged water monster (a legendary creature), commanding clouds and distributing rain across the sky.

The most crucial element is the "Great Mysterious Bright Master Water Deity Incantation," a command spell personally transmitted by a True King (high-ranking Daoist deity). The incantation essentially summons water deities and thunder department officers to expel drought demons (Hanba) and execute cloud-rain commands from the Celestial Emperor. Recitation requires the Zi-pattern hand mudra with breath directed toward specific directions.

The text emphasizes this incantation's extraordinary power—its mere recitation compels ten thousand spirits to stand at attention, with both wind and fire departments immediately executing orders. This passage originates from the 62nd volume of Daoist Rituals Compendium (Daofa Huiyuan), representing a classic example of Daoist rain-making magic.