《道法會元》Vol. 63

This scripture records the Thunder Method (a Daoist ritual for summoning thunder deities to exorcise evil) concerning the Five Directional Thunder Envoys. First listed are the five Thunder Department generals: Jiang Ganglun of the East, Bi Ji of the South, Hua Wentong of the West, Lei Ya of the North, and Chen Shi of the Center.

The text then details the talismanic incantation (Fulu) and ritual procedures for summoning the Eastern Wind-Thunder Envoy. The practitioner must first draw the talisman containing phrases like "Celestial Eyes Radiating Brightly," invoking heavenly deities to descend and expel malignant forces. While drawing, one visualizes scenes of raging winds and thunder while forming specific hand seals (finger techniques like the "Mao pattern" and "Si pattern"). The practitioner mobilizes innate Qi (the primordial energy of Neidan practice) from the liver and exhales it through the eyes into the talisman.

The incantation for summoning Envoy Jiang Ganglun mentions "the Wood Virtue (De) and the Chen star of the Eastern spirits," referring to the East's Wood Phase correspondence with Jupiter (the Year Star). The spell commands Eastern deities to follow the Nine Qi (nine types of primordial energy) to expel evil, threatening to deliver resisters to Kuigang (the punitive stars of the Big Dipper) for judgment. It concludes with "By the decree of the Most High Divine Empyrean True King," the standard command format of Daoism's supreme thunder deity.

The Fire Thunder talisman section reveals that both the Eastern Azure Phoenix and Southern Crimson Phoenix contain the Samadhi True Fire (the pure Yang fire cultivated in Daoist practice), illustrating how thunder-fire manifests distinct characteristics according to directional correspondences. The entire passage demonstrates the complete Thunder Method liturgy integrating talismans, visualization, mudras, Qi regulation, and other techniques to summon thunder generals for exorcism and healing.

This scripture describes two important talismans (fulu) in Daoist Thunder Magic (Leifa) and the ritual for summoning thunder deities. It focuses on the methods for invoking the Southern Fire Thunder Envoy Bi Ji and the Western Mountain Thunder Envoy Hua Wentong.

Regarding the Southern Fire Thunder Envoy, the text mentions that phoenixes containing Samadhi True Fire (a sacred flame attained through Daoist cultivation) reside in the central, northern, and western regions. When clouds rise and winds ignite, the yin and yang energies vibrate like thunder. The practitioner should form the "Si-Wu hand seal" (a specific mudra) with the left hand, rotate it three times while silently reciting the Samadhi True Fire incantation, visualizing flames emanating from the fingertips. Then forming the "Wu pattern" hand seal, one mobilizes the heart's primordial qi, gazes upward while exhaling breath into the talisman, summoning the Southern Fire Thunder Envoy Bi Ji to appear swiftly for service.

For healing illnesses of those born on Bing-Ding days (fire-element days in the Chinese calendar), one recites: "Spirit of Li Fire, numinous power of the South, follow my three qi to burn away evil entities. Should any resist, capture them immediately." This incantation emphasizes harnessing the southern fire deity's power to eradicate malign influences.

The Western Mountain Thunder Envoy is depicted with awe-inspiring imagery: sword rays gleaming, accompanied by roaring golden ox and white ram spirit-beasts that devour demons. This mountain thunder general commands massive boulders, binds demons with crimson chains, freely expands or contracts mountains, and traverses heaven and earth. All mountain spirits and earth deities must obey his command—any defiance results in capture by the mighty celestial general Tianpeng (chief of the Four Sages of the North Pole). The text concludes by summoning the Western Mountain Thunder Envoy Hua Wentong to appear without delay.

Both talismans emphasize the phrase "urgently urgent as the law commands," demanding immediate execution of orders. The entire ritual exemplifies how Daoist Thunder Magic employs talismans to summon thunder department deities and harness natural forces to subdue demons.

This scripture describes the creation and application of Daoist talismanic incantations (fulu), a form of ritual writing used for exorcism and healing, focusing on the manipulation of Western Metal Qi (associated with the Five Phases element Metal) and Northern Water Qi (associated with Water).

When crafting the Western Metal talisman, the ritual master forms the Xu-Shen hand seal (a specific mudra) with the left hand, rotates it three times, then positions it at the You orientation (western direction). Drawing Metal Qi from the lungs, the practitioner inhales through the nose and exhales with the "Xi" syllable. Simultaneously, the invocations summon the Western Geng-Xin Metal Deities and Mountain Thunder Envoy Hua Wentong (a thunder divinity governing western regions), commanding their immediate attendance. The talisman references the White Tiger General (western guardian deity) and the Zhengshen of the Dui trigram (the governing spirit of the Bagua's Dui hexagram), harnessing seven primordial Qi types to vanquish malign forces, with explicit warnings of immediate suppression for any disobedience.

For the Northern Water talisman, the left hand moves from Xu to Zi orientation (northern direction) in three circular motions before settling at Hai position. Water Qi is drawn from the kidneys while performing knee-embracing breath techniques. The incantation summons Northern Ren-Gui Water Deities and Water Thunder Envoy Lei Ya (a thunder divinity governing northern regions), demanding urgent manifestation. The text depicts the Water Thunder Envoy possessing immense power—capable of shouldering the Five Sacred Mountains, striding across oceans to capture flood dragons (subduing aquatic spirits), intimidating fierce beasts, calming tidal surges, and subduing dragon-spirits.

These talismans respectively treat ailments of individuals born under Geng-Xin days (Metal destiny) and Ren-Gui days (Water destiny). The ritual requires synchronized Gang steps (ceremonial Daoist footwork) and specific mantras, with seven repetitive brushstrokes accompanied by incantations. The concluding phrase "Swiftly, swiftly, in accordance with statutes and ordinances" represents the standard imperative formula in Daoist talismans, signifying immediate execution of commands.

This scripture discusses the talismanic incantations and rituals for summoning the Earth Thunder Envoy (Chen Shi) in Daoist Thunder Magic. The phrase "Heaven and Earth Generals in turtle-snake form" refers to the Daoist guardian deity Zhenwu the Great (also known as Xuanwu, depicted as a turtle-snake hybrid), symbolizing the mobilization of cosmic forces.

When reciting the incantation, practitioners must coordinate with the movement of Five Phase energies (Wu Qi) to dispel inauspicious entities. For resistant malevolent spirits, the "Kuigang" (the celestial force represented by the Big Dipper's Tian Gang star, embodying unyielding power) is employed for subjugation. The closing phrase "urgently as by divine decree" (jiji rulüling) is a standard Daoist incantation ending, commanding immediate execution.

The Earth Thunder Envoy's incantation mentions "the true Qi of Nine Emperor Stars" (Jiuhuang Zhengqi) referring to the energy of the nine stars of the Northern Dipper, and "the spirit of soil and grain" (Sheji Zhiling) indicating earth deities. This incantation can both harmonize crop growth and induce thorny overgrowth (Cimang), demonstrating its dual power over life and death in the earthly realm. On specific days (Wuji days), it can summon the authentic power of earth from nine directions.

The ritual requires:

1. Hand seals: Forming specific mudras with the left hand (Chouwen, Zhongwen, Shawen), rotating three times at three acupoints

2. Visualization: Imagining inhaling through the nose and exhaling through the mouth, merging breath with Tian Gang star energy

3. Spirit projection: Channeling energy from the crown to summon the Central Wuji Earth Deity (Earth Thunder Envoy Chen Shi) to immediately obey commands

The text further categorizes five types of verification talismans (Kanhe Fu):

1. Celestial Stem talismans (divided into Yin-Yang)

2. Celestial Plate talismans (classified by Five Phases according to stems)

3. Earthly Branch talismans (classified by Five Phases according to branches)

4. Human Origin talismans (classified by Nayin Five Phases)

Detailed correspondences are provided between celestial stems/earthly branches and their Five Phase attributes, including Nayin combinations (e.g., Jiazi-Yichou as "gold in the sea"). These classifications must be strictly observed when drawing talismans.

This scripture primarily discusses the application of celestial stems and earthly branches in Daoist talismanic arts (Fulu) and methods for summoning deities.

First, it enumerates the sixty Jiazi cycles (combinations of celestial stems and earthly branches), with each pairing corresponding to one of the Five Phases (Wuxing). For instance, "Wuchen-Jisi" belongs to the Great Forest Wood category, while "Gengwu-Xinwei" corresponds to Roadside Earth. This forms the Daoist temporal system frequently used for selecting auspicious timings and orientations.

Next, it explains the twelve earthly branches and their corresponding constellations serving as daily presiding deities (Zhirishen), divided into yin and yang groups:

• Days of Yin, Mao, and Chen are governed by the yang constellation Fangri Tu (Sun Rabbit) and yin constellation Xinyue Hu (Moon Fox) from the east;
• Days of Si, Wu, and Wei are presided over by Xingri Ma (Sun Horse) and Zhangyue Lu (Moon Deer);
• Days of Shen, You, and Xu are supervised by Maori Ji (Sun Rooster) and Biyue Wu (Moon Crow);
• Days of Hai, Zi, and Chou are administered by Xuri Shu (Sun Rat) and Weiyue Yan (Moon Swallow).

The scripture then provides the incantation for inscribing talismans: "Bi Fang Xin Mao Zhang Xu Wei Xing" – these constellation names can bring rain during droughts or clear skies during rainfall, assisting the operation of the Great Dao (either gathering clouds to stop rain or summoning clouds to produce rain). The phrase "urgently as the law commands" (Jiji rulüling) concludes the spell to indicate immediate execution.

The Celestial Disk Talisman (written according to the day's celestial stem attribute) has two usage methods:

• The Zhang Three Talisman requires reciting the incantation while rotating to yin constellations – burned when praying for rain, buried when praying for clear weather;
• The Xing Three Talisman requires reciting while rotating to yang constellations – buried when praying for rain, burned when praying for clear weather.

The specific procedure involves first inscribing the Earthly Gate Fire Wheel Zhang Messenger Talisman, burning it atop the incense burner during ritual performance (Keyi), thereby commanding the presiding celestial general to summon the Earth Thunder Messenger. This messenger then leads the Thunder Duke (Leigong), Lightning Mother (Dianmu), Wind Earl (Fengbo), and Rain Master (Yushi) to immediately attend the ritual altar.

The Earthly Branch Talisman follows the same inscription method as the Celestial Disk Talisman. When the day's earthly branch belongs to the Fire phase, one must incorporate the Li trigram (from the Bagua) in writing to absorb the trigram's Qi and summon the deities. These talismans are primarily employed in weather magic for rainmaking or rain-stopping purposes.

This scripture describes a Daoist ritual for summoning the Five Sacred Peaks Emperors (the mountain deities of Eastern Peak, Southern Peak, Western Peak, Northern Peak, and Central Peak) and their retinues. The Daoist priest employs specific hand seals (Maowen, Wuwen, Youwen, etc.), breathing techniques (Xu, He, Si, Chui, Hu) and directional orientations (east, south, west, north, center) to commune with the deities, channeling the sacred power of the Five Peaks into ritual talismans (Fulu).

The text details the titles and attributes of each Peak Emperor: the Benevolent Sage Emperor of Eastern Peak (red), the Illustrious Sage Emperor of Southern Peak (Jila), the Harmonious Sage Emperor of Western Peak (Mozhen), the Primal Sage Emperor of Northern Peak (black), and the Venerable Sage Emperor of Central Peak (Lingbao). These deities command mountain and water guardians, city gods (Chenghuang), and earth spirits (Tudi) to be invoked into the talismanic inscriptions.

The latter section meticulously records the celestial arrangement of the "Sound-absorbing Talisman" using twenty-eight lunar mansions: the seven eastern constellations (Jiaomu Jiao, Kangjin Long, etc.), seven western constellations (Kuimu Lang, Loujin Gou, etc.), seven southern constellations (Jingshui An, Guijin Yang, etc.), and seven northern constellations (Doumu Xie, Niujin Niu, etc.), with the center formed by the convergence of qi from all directions. It further specifies each constellation's governance over natural phenomena: Jingmu An governs fire, Bi constellation controls rain, Xu and Wei constellations govern frost and snow, while Ji and Wei constellations command wind and rain.

These elements reflect the Daoist talismanic principle of "cosmic resonance between heaven and humanity," establishing connections with natural forces through specific symbols and spatial orientations for rituals like rainmaking or clearing skies. The correlations between constellations and natural phenomena demonstrate the integration of ancient astronomical observation with shamanistic practices.

This scripture primarily discusses the talismanic and ritual practices within Daoist Thunder Magic (a technique for summoning lightning). It involves multiple specialized terms and complex procedures:

Interpretation of celestial omens: When the "Stellar Sun Horse" constellation appears in the Wu position (south), it foretells extreme heat. This corresponds with the fire attribute of the horse in the Five Phases (Wood, Fire, Earth, Metal, Water), requiring coordinated use of various talismans (Fulu).

Detailed steps for drawing the "Execution and Judgment Talisman": First, draw a stellar talisman, followed by an envoy talisman. Then summon two divine generals using a golden plaque. Compose an edict in the name of the Mountain Emperors (Five Sacred Peaks), stamp it with the "mountain" character seal, and silently recite the emperors' names to imbue the talisman with their power. When inscribing the "decree" character, use specific hand seals (mudras), and finally activate the talisman with the "Wood Youth Incantation."

Summoning chant for the "Six Yi Valiant and Sharp Talisman" (also called the Fire Wheel Zhang Envoy Descending to Earth Portal Talisman): This chant coordinates with directional colors and deities—azure-yellow for the Zhen palace, summoning Yutuo Deity in the Qian palace, vermilion for the Kan palace, etc. The concluding phrases like "Om Hong Zha She" are esoteric thunder mantras commonly used in Daoist Thunder Magic.

Detailed thunder deity summoning method: The practitioner must step along celestial and terrestrial axis positions while purifying the space with the "Sky-Piercing Seal." Through breath regulation and cultivation, the heart's fire (red Qi) interacts with kidney-water energy within the body. Visualize a thunder chariot ascending, forming a thunder path from the mouth toward the southeast (Xun palace), along which the thunder deities descend to receive commands.

Secret thunder techniques: The "Capital Thunder Seal" summons thunder deities, while the "Sky-Piercing Seal" directly harnesses primordial Qi from heaven and earth. Mantras like "Om Da Na Suo He" serve as esoteric summons for thunder gods.

Finally, the method for summoning the Five Sacred Peaks deities: Requires golden plaques and a Jade Emperor's edict, combined with the "Swift Summons of Five Peaks Thunderbolt Talisman." The entire process embodies the Daoist Thunder Magic principle of "cosmic resonance," connecting with celestial and terrestrial spirits through talismans, hand seals, and visualization techniques.

This is a spirit-summoning incantation from Daoist Thunder Magic (a ritual art for invoking thunder deities), primarily describing how to summon thunder gods through talismanic spells. Let me explain it section by section:

The incantation begins by mentioning the "Jade Emperor's Divine Empyrean" (the celestial realm where the supreme Daoist deity, the Jade Emperor, resides) and the "Celestial Sovereign's Mandate" (the divine decree), indicating this is a command from the highest heavenly authority. It then lists the deities to be summoned: Taiyi (Savior from Suffering Celestial Worthy), mountain gods, the Primordial Lady of Wind and Thunder (goddess governing storms), and other thunder department deities.

The middle section details the ritual procedures: one must "open the celestial gate and close the earthly portals" (creating a heavenly passage while sealing underworld access), and "block ghost paths, pierce ghost hearts, and rupture ghost bellies" (obstructing evil spirits' passages and subduing demons). During the ritual, the practitioner chants the spell "Heavenly spirits awaken, earthly spirits awaken" to summon the Six Ding Thunder Generals (Daoist guardian deities) to descend swiftly.

Later passages mention using the "Jade Clarity Ten Thousand Spirits Summoning Talisman" (a divine edict from the Jade Emperor), which serves as a crucial ritual implement for deity invocation. The repeated phrase "urgently, urgently, according to statute and ordinance" (a common Daoist incantation conclusion meaning immediate compliance) demands the deities' prompt response.

The final section specifies the talisman's usage protocols: on Jia days (days with the celestial stem Jia), it must be written with cinnabar on blue paper; on Yi days (days with stem Yi), black ink on yellow paper is required. It also references the "Jade Emperor Mudra" (a specific hand seal), a gesture used in conjunction with the incantation during rituals.

The complete scripture demonstrates the comprehensive Thunder Magic ritual for deity summoning, incorporating specialized talismans, mudras, incantations, and auspicious timing selection. This exemplifies the Daoist ritual arts' emphasis on celestial-human resonance and the imperative nature of divine commands.

This scripture primarily discusses Daoist talismans (Fulu) and rituals for summoning deities and exorcising evil forces. It contains several important incantations and spells:

When a Daoist priest performs rituals, they invoke deities to arrive swiftly, with chariots, steeds, and weapons prepared. The "Jade Purity Primordial Azure Jade Talisman" (the highest grade of Daoist Fulu) is used to proclaim commands across the Three Realms (heaven, earth, and water), governing all spiritual beings. Special emphasis is placed on the "Nüqing Imperial Edict" (a crucial Daoist legal document), which carries the authority of the Celestial Emperor himself. Deities of the Upper, Middle, and Lower Realms must obey—those who defy it will be beheaded.

When creating talismans, one must choose an auspicious day (Jia day) and visualize purple mist in the mind's eye, imagining two celestial maidens descending from five-colored clouds to enter the talisman. The talisman bears the "Jade Purity Precious Seal" (the highest Daoist ritual seal), with immortal officials holding ceremonial scepters to summon myriad spirits. All constellations and deities must reverently heed the command—violators will face celestial punishment.

To summon deities, one recites the "General-Dispatching Incantation," invoking the Six Jia and Six Ding (Daoist guardian generals) to descend swiftly. These divine generals move like lightning, capable of toppling mountains. The talisman bearer must act with urgency without delay.

The "Commanding Ten Thousand Spirits Incantation" is a secret spell for mobilizing deities, mentioning terms like "Eight Immortals holding [missing character, likely a ritual implement]" and "Great Mystery Descending Radiance." It describes deities wielding fiery bells and gleaming golden horns to vanquish demons. Those who wear authentic talismans can command myriad spirits and ascend to the realm of the Three Pure Ones (Sanqing).

The final section concerns talismans and rituals for summoning the Five Sacred Mountains' deities. Practitioners must face a specific direction (the Xun position, southeast), coordinate hand mudras (Chen-Xu Dipper gesture) and footwork (kicking steps), while visualizing deities appearing amid wind and thunder. Specialized talismans like the "Five Peaks Thunder-Summoning Talisman" and the "General Five Peaks Summoning Incantation" reference sacred mountains like Mount Tai and the Southern Cinnabar Celestial Emperor.

These incantations typically conclude with standard Daoist imperative phrases like "Urgently, urgently, in accordance with the statutes and ordinances" or "Urgently, urgently, by the Celestial Emperor's decree," emphasizing the immediate execution of divine commands. The entire scripture showcases the solemn liturgical framework of Daoist ritual magic for deity summoning, exorcism, and healing.

This passage describes the ritual incantations and spells used in Daoist Thunder Magic (Leifa), a secret practice invoking the power of thunder deities. The core content involves summoning the divine spirits of the Five Sacred Mountains (Wuyue) and the thunder generals to exorcise evil and cure illnesses.

The opening phrases like "Huageng shines with Taibai's flowing essence" refer to the sacred titles of the Five Mountain Deities. When drawing talismans (Fulu), the priest must first form the "mountain character hand-seal" (shanzijue), visualizing the convergence of the Five Mountains' spiritual Qi. This energy is then combined with the current day's mountain Qi and channeled into the talisman through thunder hand-seals (Leiju). During the process, the priest visualizes the Five Mountain Emperors descending—burning the completed talisman summons local earth deities (Sheling) to assist.

The text details ritual steps like "opening the celestial gate" and "closing the earthly door," sequentially invoking protective deities including the Six Ding and Six Jia (Liuding Liujia) and the Big Dipper Lords (Kuigang). Each rotation of the hand-seal produces different effects: the first conceals six deities, the second dispels calamities, the third moves the stars, the fourth releases thunderfire—until the seventh rotation subdues all demons in the world. Incantations vary slightly between yang days (odd-numbered) and yin days (even-numbered), but all emphasize thunder's power to terrify and annihilate evil spirits.

The healing spells explicitly mention "By the command of the Five Thunders"—invoking the authority of the Five Thunder Marshals (Wulei Yuanshuai), the highest thunder deities. Inhaling Qi nourishes the practitioner, while exhaling expels demons. The phrase "Ten thousand divine Qi currents bathe my radiant crown" describes the state of divine energy suffusing the body. The standard closing phrase "urgently as by law and ordinance" (jiji rulüling) signifies immediate execution.

The final thunder-summoning chant employs four-direction symbolism: northern winds and western clouds represent purging forces, while southern cinnabar and eastern flames embody yang power. Through the "Perfected One presenting the command missive," thunder gods are urgently summoned to the ritual altar to relieve suffering. The text concludes with references to secret hand-seal techniques (shoujue) corresponding to specific hours like yin-mao and shen-you, used for timing-specific rituals.

This scripture describes the application of incantations and operational procedures in Daoist Thunder Magic (a ritual for summoning thunder deities), primarily divided into three parts: directional arrangement, talismanic inscription, and ritual essentials.

First is the directional arrangement: the east corresponds to the "Xu" mantra and nine Qi (nine types of primordial energy), the west to the "Xi" mantra and seven Qi, the south aligns with the noon position, the north corresponds to three Qi, while the center relates to the "Chui" mantra with five Qi and the "Hu" mantra with twelve Qi. Each direction has specific talismanic patterns—for instance, the south uses the "Wu" character pattern, the northwest employs the "Hai-Zi" characters, and the four corners (southeast, northwest, northeast, southwest) use the "Chen-Xu-Chou-Wei" characters.

Next, it explains the operational sequence for different petitionary rituals: for rain summoning, begin with fire then water, following the celestial stems (an ancient timekeeping method) at the Chen hour (7-9 AM) the next day; for clearing skies, start with water then earth; for snow summoning, begin with water then fire; thunder invocation requires fire first, then water, followed by wind talismans. The master command talisman must be used in conjunction with transforming into Shenxiao Qi (an advanced form of primordial energy) and performing the Three-Step Gang (a special ritual pacing).

The text then details incantations for commanding thunder deities, including summoning celestial thunder, earthly thunder, the thunder-shifting Big Dipper, the Thunder Duke and Lightning Mother, as well as celestial fire thunder deities and the Pivotal Twin Platforms (thunder department generals). Chanting must synchronize with Gang Qi (energy generated through ritual pacing) to simultaneously activate the Five Directional Thunder Gods (celestial, earthly, dragon, water, and communal thunder).

The specific procedure is: first inscribe the talismans, activate the thunder chariot (ritual instrument), and invoke Qi to establish the thunder formation. With the left hand forming the celestial fire thunder deity mudra, recite the sevenfold incantation. Then draw in the central heaven's Shenxiao Qi and exhale it into the talismanic formation, conceal the talisman in the sleeve, swallow a mouthful of primordial energy, and visualize the interaction of heart and kidney Qi (heart-fire and kidney-water). When inscribing rain-summoning talismans, begin strokes downward; thunder invocation also starts downward but must emerge from the Xun position (southeast). Healing talismans differ from sky-clearing ones—visualize the talisman transforming into celestial patterns, with heart and kidney Qi interacting as the tongue touches the palate. Exhaled breath forms a rainbow bridge directly connecting to the Xun gateway, through which thunder deities descend.

The thunder-summoning incantation concludes: "Eastern Jia, Qian's primal flow, righteous Qi swiftly course. I bear life everlasting, heaven-earth in palm's hold. Hidden powers heed my spell, invoked as thunder-rain ascends. Five Thunders descend now!" This means mobilizing the eastern Jia wood and Qian yuan energy for swift circulation, wielding eternal life's power to command heaven and earth—the concealed thunder gods obey the command, making thunder and rain surge at the incantation's utterance, summoning the Five Thunders to descend immediately.

This scripture describes the concrete operational steps of Daoist Thunder Magic (a secret technique for summoning lightning power through incantations and talismans). Practitioners must coordinate specific hand gestures, mantras, and visualization (cunxiang) to invoke the Thunder Ministry deities.

First, recite the incantation to summon the Thunder Ministry spirits: draw Thunder Qi (Leiqi) from the Xun position (southeast) while visualizing the descent of Thunder Gods. The mantra mentions the Fierce Thunder Officers, Duke Thunder, Mother Lightning, Earl Wind, and Master Rain—all deities governing thunder, lightning, wind, and rain. The Five Direction Wild Thunders represent thunder gods from east, south, west, north, and center, while the Day Duty Envoy refers to the celestial general on duty.

Next, visualize the manifestation of various thunder sounds: the Heavenly Thunder, Divine Thunder, Dragon Thunder, Water Thunder, and Earth God Thunder—each with distinct attributes—resound in sequence. Simultaneously, form specific hand seals (qiajue) with the left hand to activate six thunder effects: thunder chariots mobilizing, lightning streaking across the sky, thunderclaps roaring, earth shaking violently, sand and stones flying, and fierce winds with crashing thunderbolts.

Then, form the Thunder Hand Seal (leiju) with the left hand and project it forward while reciting the incantation for pursuing demonic thieves. This chant emphasizes acting under the command of the Great Emperor of Divine Empyrean (supreme thunder deity in Daoism) to dispatch Thunder Ministry officers for capturing evil spirits, healing illnesses, and dispelling disasters. The phrase "urgently urgent as the law commands" (jiji rulü ling) is a common Daoist mantra conclusion indicating immediate execution of divine will.

The final step is the Scissor Charm ritual: use the "Hundred Ghosts and All Evil Spirits" incantation to disperse malign influences, invoking the "Supreme Contract" (a covenant with the supreme Daoist patriarch, Laozi). In actual practice, the talisman is divided into left and right halves—the left half is dispatched with the ritual document, while the right remains at the altar for backup. Should celestial rainbows obstruct (an atmospheric anomaly), substitute with an Exorcism Talisman accompanied by the Heavenly Canopy Mantra (invoking the Big Dipper Lords) to break through barriers.

These rituals must strictly follow specific orientations (e.g., Triple Harmony direction), timings, and talisman-mantra coordination, embodying how Daoist Thunder Magic integrates natural forces, divine worship, and bodily cultivation.

This scripture outlines Daoist ritual procedures for rainmaking, healing, and exorcism. After completing altar offerings, the ritual master performs the specific "Flying Dragon Rain-Summoning Gang Steps" (a rain-invoking footwork pattern) while burning talismans (fulu) — one placed in the altar incense burner, another immersed in a water jar — to summon wind and rain.

The text details four distinct ritual operations corresponding to different purposes:

• For rainmaking: Choose the hours of Shen (3-5pm), Zi (11pm-1am), or Chen (7-9am), mobilizing yin qi (yin energy) to enter from the Kan position (north) and emerge from above.
• For healing: Select the hours of Hai (9-11pm), Mao (5-7am), or Wei (1-3pm), activating sheng qi (vital life energy) to enter from the Xun position (southeast) and emerge from above.
• For clearing skies: Use the hours of Yin (3-5am), Wu (11am-1pm), or Xu (7-9pm), harnessing yang qi (yang energy).
• For exorcism: Employ the hours of Si (9-11am), You (5-7pm), or Chou (1-3am), channeling sha qi (energy that subdues malign forces).

The ritual master must visualize (cunxiang) the convergence of the five viscera's qi, projecting it from the Gen position (northeast) while invoking the power of the Big Dipper. For healing rituals, burn one talisman in the patient's home and another at the altar: summon wind from Xun, clouds from Gen and Dui, lightning from Qian, with energy emerging from Kun — allowing real-time adjustment of these three directional forces.

When inscribing talismans, first depict the Big Dipper pattern while reciting the seven-word mantra "Qí è tiān dīng fēi yún fāng dòu jué," initiating brushstrokes from the Qian position. After healing or exorcism, chant the seven-word incantation "Fú léi hēng hōng huá là jiù jìng chì" toward the "ghost portal" (the malign force's方位) to prevent escape, concluding by inscribing the character "sha" (subdue) in the Gen palace. Different directional Big Dipper formations are used according to the patient's home orientation: north-south alignment for southern cases, south-north for northern, west-east for eastern, and east-west for western — all synchronized with silent mantra recitation.

These procedures integrate Daoist qi techniques, talismanic magic, and astral veneration, systematically applying natural energies and directional cosmology in ritual practice.