《道法會元》Vol. 87

This passage records the "Bugang Bianshen Zhou" (Pacing the Gangstars Transformation Incantation) from Daoist Thunder Magic (a ritual technique for summoning thunder and exorcising evil).

The opening incantation summons the thunder deities, conveying: By the decree of the Jade Pivot Divine Gang (high-ranking thunder deities), the Five Thunder Envoys are urgently summoned to descend to the ritual altar and, following the command of the incantation, dispel inauspicious forces. Next, the Law-Command Great Spirit (the thunder department's messenger) is invoked—a deity depicted with massive wings, capable of instantly commanding clouds and rain, and slaying demons. The practitioner must visualize Marshal Xuhuo (the thunder department's commander-in-chief) leading celestial lords such as Lord Xin and Lord Zhang, descending from the heavens amid three-colored thunder radiance.

The subsequent practice steps are detailed: First, pace the Nine Palaces Gangsteps (a ritual footwork aligned with the nine celestial stars), starting from the position of the "Heavenly Hero Star" and proceeding sequentially through each stellar position, finally settling into a cross-legged seated posture at the "Heavenly Canopy Star" position. While seated, the hands must form a specific mudra (the thumb pressing the "Hai" acupoint), the gaze turned upward, and breath drawn in through the nose and mouth to unite kidney Qi with heart Qi. At this point, saliva will form in the mouth, which must be swallowed in thirty-six portions.

The method of "moving water" is then described: Visualize oneself as heavy as a thousand pounds, swaying the waist and back to stir the "divine water" within, guiding it from the Jiaji Pass (between the shoulder blades) up along the spine to the Niwan Palace (the crown of the head). Finally, shake the head while visualizing the "Heavenly Pool Water" (the essence of the brain) pouring down from the crown, passing through the throat, and flowing into the body's Three Passes (key energy gateways).

This entire process combines incantations, Gangsteps, visualization (Cunxiang), and Daoyin (guiding and stretching techniques)—a synthesis of Daoist ritual methods aimed at mobilizing the body's Jing (essence), Qi (vital energy), and Shen (spirit) to resonate with the thunder deities, thereby attaining the power to exorcise evil and heal illness. The "Three Qi" mentioned refers to Jing, Qi, and Shen; the "Hua Pool" denotes the oral cavity; and the "Niwan" refers to the Upper Dantian (the crown of the head).

This passage outlines a complete Daoist Thunder Method (Leifa) cultivation practice, divided into several key stages:

The text first describes the "Three Fields" (santian, referring to the upper, middle, and lower Dantian) supporting the body like celestial pillars, with the crown of the head corresponding to heavenly constellations. During practice, one should bow the head and gently sway it, visualizing like a willow tree bending by the riverside in the wind. The phrase "holding the Moon Goddess without startling her" metaphorically describes crossing hands below the navel in a mudra (hand seal), while guiding the divine water (internal Jing/essence) to nourish the five organs without leakage. The practitioner visualizes the "Chanü" (true yin within heart fire) - stabilizing this visualization through hand seals pacifies the Shen/spirit.

Next comes the Thunder Mudra technique: cycling through twelve distinct hand seals corresponding to Thunder Department deities like Xinjun, Leigong (Thunder Duke), and Dianmu (Lightning Mother), with each deity aligned to earthly branch directions (e.g. Chou, Yin). Exhaling creates a wind-cloud field, as visualized clouds and winds travel from the Kan position (north) through Dui (west) to Xun-Zhen (southeast and east), merging with celestial thunder troops. Since Dui corresponds to the white western direction, this is described as "white as heavenly snow."

The latter section details internal Thunder cultivation: the tongue becomes the thunder axe, the gallbladder transforms into lightning, with the five organs corresponding to five thunder generals. Visualize Marshal Deng (a thunder deity) descending on red yang qi to the kidney palace, while Marshal Zhang ascends on black yin qi to the heart palace - this ascending-descending motion repeated three times generates thunder. Then guide kidney qi upward and heart qi downward as the Five Direction Thunder Gods (Marshals Ma, Guo, Fang, Deng, and Tian) ride their respective organ qi to converge at the spleen. Finally, thunder deities and messengers ride gallbladder qi into the spleen, condensing like a tangerine.

The process culminates by blending the Three Palaces (Jing-Qi-Shen) in the lower Dantian, harmonizing the five qi in the middle Dantian, then surging upward to the Niwan Palace at the crown to achieve "the fusion of hundred spirits." Throughout, hand seals move from the kidneys along the flanks to cover the ears, facilitating internal qi circulation through the auditory passages.

This scripture describes the concrete practice methods of Daoist Thunder Magic (a cultivation technique that summons lightning power through visualization, incantations, and hand mudras). Practitioners mobilize the power of thunder deities both within and beyond the body through specific movements and visualizations:

When producing sounds representing thunder, rapidly blink the eyes three times to symbolize lightning, while a single teeth click signifies thunderclaps. For non-active practice, simply maintain seated meditation from Hai hour (9-11 PM) to Si hour (9-11 AM) without physical percussion. For active ritual, one must pat the chest with hands while visualizing (cunxiang) three Thunder Marshals, five Great Thunder Deities, the officers of the Xun-wind gate, and the Eight Trigram Thunder Gods erupting from the crown of the head.

At this stage, the body's thunder deities merge with summoned celestial thunder, making the body light as dust. The practitioner should then press the middle segment of both middle fingers while focusing intention on the spleen region to guard the shen (spirit). When thunder deities return to their positions, the body regains weight like a thousand-pound iron block.

The text mentions "Zhinü's Fourth Brother" referring to the Lunar Mansion Nütu (Marshal Deng), while the eight syllables "Gou Lou Ji Li Deng Seng De Se" represent the secret names of the Eight Trigram Thunder Gods. During practice, one visualizes the Fire-Spitting Thunder Deity leading these eight thunder gods to surround and protect the body, corresponding to eight skeletal points. For ritual activation, this must coordinate with the "Dutian Thunder Duke Stripping Incantation," forming thunder mudras with both hands while imagining thunder deities shielding the body.

The text concludes with the complete "Dutian Thunder Duke Incantation," which invokes differently colored thunder qi (azure thunder with crimson energy, crimson thunder with white energy, etc.) in accordance with Five Phase generation and restriction cycles (Wood generates Fire, Fire melts Metal, etc.) to mobilize celestial thunder forces. Chanting requires synchronized visualization and qi circulation.

This scripture describes the incantations and cultivation methods of Daoist Thunder Magic (Leifa), a practice for summoning and commanding thunder. It explains how to harmonize the Five Phases Qi (Wood, Fire, Earth, Metal, Water) within the body with the power of celestial thunder deities to exorcise evil spirits.

The opening terms like "Primordial Surging Yellow Thunder Azure Qi" refer to different energy attributes within the practitioner's body. For instance, "Azure Qi" corresponds to the Wood phase of the liver, while "White Qi" relates to the Metal phase of the lungs. During cultivation, these energies must circulate according to the Five Phases' mutual conquest cycles (such as "Metal conquers Wood" or "Water conquers Fire") to achieve internal balance.

The lengthy incantations like "Heavenly Thunder Lord calls clouds, shakes winds" are esoteric mantras for summoning thunder generals. Each chant is accompanied by specific hand seals (mudras) and visualization techniques—for example, "Azure Thunder White Qi" requires visualizing Metal energy from the lungs entering the liver. The Sanskrit syllables like "Om Krodha Raja" mixed within are unique secret phrases in Thunder Magic.

The passage mentioning "Jade Pools east of Qianjing's radiant splendor" refers to the northwestern Heavenly Gate where the Qionghua Jade Pools reside—the abode of thunder deities. The "Covenant Power Sage" denotes the Limitless Covenant Perfected Being of the Nine Heavens, who commands the Eastern Barbarian Thunder General Zhu Qingtong. "Flaming projectiles spanning ten thousand leagues" illustrates the thunder gods' might, while "flowing chimes piercing eight directions" describes the lightning mother's ritual implement.

The concluding phrase "Swiftly, swiftly, in accordance with statutes and ordinances" is a standard Daoist incantation ending indicating immediate execution. The entire scripture demonstrates how Thunder Magic combines internal Five Phases harmonization, deity visualizations, and secret chants to summon thunder generals and vanquish evil. Such practices require proper lineage transmission—casual attempts by untrained individuals are strictly cautioned against.

The northeast direction is where the Thunder God's palace resides. The Book of Changes states that thunder emerges again from the earth. The Thunder God's attendants ride thunder chariots, rain steeds, wind carriages, and cloud-borne vehicles (referring to various divine modes of transport), swiftly traversing the skies, hence called "the great deluge arrives."

The Divine Lord of Wood, Haoling the Radiant, resides to the left of the Taiyi Jade Palace, presiding over rain petitions, while the Divine Lord of Auspicious Flowers, Dongling the Luminous, stands to the right, overseeing snow invocations. The left palace houses three sacred mountains, the right palace four fortresses. The Wood Lord is the mighty deity within the Taiyi Palace who commands these three mountains. With thunder hammers and axes, the Thunder God splits open boulders, causing dried-up springs to gush forth anew.

The west belongs to the Kun (Earth) position, the east to the Zhen (Thunder) position, and the southeast to the Xun (Wind) position. Western Metal overcomes eastern Wood, eastern Wood generates southern Fire, southern Fire generates central Earth, and central Earth in turn overcomes Water. The Water Master is none other than the Venerable Haoling (title of the Water God), while the Swift-Fire Divine Lord dwells in the west, Lord Xin in the east, and Thunder Duke Shaoyang in the south. The barbarian thunder gods of all five directions gather in the central palace of the Jade Pivot Mansion (Jade Pivot referring to the Northern Dipper's axis). Within the Dipper resides the Envoy of All Waters—the Venerable Haoling himself—thus capable of stirring winds and clouds so mightily.

The Thunder God's fierce steeds gallop across the four directions while central Swift-Fire soars downward—these are phrases from thunder incantations. The Water God Xuanming (styled Flowing Essence) and the Rain God Manghuang (styled Gloom-Radiant) drive back the Fire God Huilu (styled Zhu Rong). The Divine Minister of the Eastern Peak, Mount Taihua, and the White Tiger Divine Lord of the Western Peak give chase through the clouds. Black banners (dark pennants and obsidian standards) billow like storm clouds across the void, blotting out the scorching sun as dense clouds gather to brew torrential rains. The Divine Lord Yanbo beneath the throne of the southern planet Yinghuo shakes the Kunlun peaks, summoning thunder and rain in tumultuous union.

This scripture depicts a Daoist thunder ritual (Leifa) scene where deities collaborate to summon wind and rain. The Fire Deity from the Heavenly River (Milky Way) shakes mountains, while the Water Deity Xuanming, Wave Deity, and River Deity Youling join forces to release rainfall. Fengyi (the Yellow River deity, enfeoffed as Lord of Six Waves) stirs wind and rain through drumming and incantations.

The Penglai Immortal Mountains have their Director of Water Affairs, while the Weak Waters (legendary liquid that cannot float even a feather) have their Director of Meritorious Works—both responsible for gathering clouds and distributing rain. The Thunder Ministry deploys fire-dragon chariots and fire-hawk cavalry as vanguard against calamities. General Deng Tianjun (Thunder Ministry commander), with crimson hair, fleshy wings, and double-pupiled eyes, leads the Thunder Duke and Lightning Mother in releasing electric might, commanding the Five Sea Dragons.

When the four seas darken with clouds, a single thunderclap transforms scorching heat into cooling shade. The downpour arrives like charging cavalry, swelling rivers to flood levels. In the southwest, the Golden Light Flowing Essence Thunder Deity (human-headed with divine body) wields a fiery sword to sever drought-causing rainbows. In the northeast, the Cavernous Solar Wandering Spirit Thunder Deity (human-headed with fish body) summons assembled numinous beings.

The southeastern Jade Thunder Luminary Master (human-headed with turtle body) blankets the thunder city Kongtong with black clouds. The northwestern Xu Huang Taihua (human-headed with serpent body) eradicates drought-bringing pestilences. Wind Deities Qunliang Xuanhuang pave the way as vanguards. Through dragon-pool sacrifices and commanding flood dragons (shen), they manifest the Celestial Lord's majesty. Finally, Thunder Ministry general Xuhuo Lüling inverts the firmament to complete the rainfall process.

Terms like "Director of Meritorious Works" and "Thunder Ministry" belong to the specialized lexicon of the Shenxiao (Divine Empyrean) Thunder Ritual tradition, illustrating religious ceremonies where thunder deities are summoned to regulate weather and alleviate droughts through coordinated divine action.

This scripture describes the divine pantheon and rain-invocation rituals within Daoist Thunder Magic (a form of lightning-summoning sorcery). Marshal Deng (one of the Thunder Department's divine generals) gallops across the heavens, wielding his thunder whip to drive away drought-bringing demons and serpents. All malevolent spirits, aberrant snakes, and lurking dragon-monsters responsible for the drought are incinerated by thunderous flames.

"Goulou Jili" represents the fiery dragon in Thunder Department records, depicting the blazing spectacle of its flames; "Dengseng Zeze" signifies the fiery chariot, indicating how Marshal Huoche (the Fire Chariot General of the Thunder Department) obeys the Five Thunder Commands. The Weaving Maiden's Fourth Brother (the Thunder Department's Great Immortal of Lightning) serves with unwavering loyalty, assisting humanity in rain prayers and disaster relief. The scripture states that successfully alleviating one drought merits a single rank elevation in spiritual attainment, saving 120 lives; if the drought persists beyond twenty days, the merit ascends three ranks.

The Thunder Magic manual of Tang-dynasty Celestial Master (Tianshi) Ye Fashan records that casting the Red Rooster and Purple Goose Talisman (a rain-invocation charm) into a water urn in the southeast while reciting the Wooden Youth Incantation can summon rain. Additionally, the drought-causing sin-dragons and drought-demons (ghosts that induce aridity) must be captured and delivered to the Northern Feng Hell (a Daoist underworld) for judgment. Finally, the Envoy of the Purple Void (Jade Pivot Emissary) and Marshal Huoling (the Divine Lord of Yanbo) are urgently summoned to descend.

The scripture concludes by listing the titles of thirty-six Thunder Gods, including the Five Emperors' Thunder God, the Lightning Thunder God, and the Water-Releasing Thunder God, each governing distinct natural phenomena such as wind, rain, thunder, lightning, rivers, lakes, and seas. These thunder deities fulfill their respective duties, collectively maintaining the cosmic balance of Yin-Yang (the complementary forces of nature).

Here are twelve Thunder Deities (Daoist divine beings specializing in thunder and lightning phenomena) who govern various natural forces and magical powers. Each Thunder God has distinct responsibilities:

The Mountain-Moving Thunder God shifts mountain ranges, while the Rolling-Stone Thunder God commands flying boulders and swirling sands. The Cloud-Summoning Thunder God oversees the rising of mists and vapors. The Rain-Shedding Thunder God bestows nourishing showers, the Snow-Walking Thunder God spreads drifting snowflakes, and the Frost-Spreading Thunder God governs the descent of icy frost.

The Plague-Striking Thunder God specializes in dispelling epidemics, and the Evil-Dispelling Thunder God banishes malevolent spirits. The Radiance Thunder God presides over illuminating light, whereas the Darkness Thunder God controls the coming of obscurity. The Temple-Shattering Thunder God demolishes shrines of wicked cults, and the Fire-Seal Thunder God wields the Thunder Fire Seal (a lightning sigil used in Daoist exorcism rituals).

These Thunder Deities perform their respective duties, collectively forming a crucial pantheon of guardian deities within Daoist Thunder Magic (a ritual system harnessing lightning power). Their names directly reflect their divine abilities, and they are frequently invoked during Daoist Zhaijiao purification rituals and exorcism ceremonies.