《道法會元》Vol. 91

This passage reveals the essential techniques and mental methods of drawing fulu (道教符箓) – the mystical talismans used in Daoist practice to summon deities and expel evil. Master Wang Jiling transmitted these teachings: When drawing the talisman of the Six-Yi Celestial Joy Emissary (a thunder department deity responsible for karmic retribution), one must ensure the talisman's form appears mighty and vigorous, with complete mental concentration and qi flowing dynamically through each brushstroke. The talisman should resemble a bat, with wings forming the character "八" (eight), while its feet tread the steps of the Northern Dipper Gang (道教北斗罡步) – a sacred Daoist footwork pattern. The brushwork must be powerfully executed, never weak or hesitant, for the strength of the brush directly determines the potency of the magic. The stroke should be completed in one swift motion, like a diving falcon.

Before drawing, one must contemplate the talisman's form day and night. When grinding ink, its image should appear vividly in the mind's eye – visible whether eyes are open or closed. Through spiritual resonance (神感), one naturally attains a marvelous state. The ancients could bring painted dragons to life with a final dot for the eyes, make water audible in their paintings, or illuminate temples with images of Buddhas – all because their absolute concentration condensed profound mystical power into ink and brush. These feats could never be achieved through mere incantations. Thus when Patriarch Mo Yueding drew talismans, he sometimes neither circulated qi nor chanted spells, yet each casually drawn talisman proved miraculously effective – summoning wind and rain or slaying demons. Upon reaching the state of unity between practitioner and talisman, one can no longer distinguish whether one commands the deity or becomes the deity. Lifelong cultivation should aim for this realm.

The talisman must be completed in a single stroke without retouching, regardless of ink density or moisture. The crucial elements are full spiritual presence and majestic energy flow. Not a single distracting thought nor the briefest hesitation is permitted – heart and brush must move as one, qi and brush flowing simultaneously. In this trance-like state, one should visualize the deity riding clouds, commanding thunder, with sudden flashes of golden light and rising purple qi as wind and rain obey orders. Never imitate worldly talisman-drawing methods that involve segmented strokes, multiple collaborators, or intermittent chanting and mudra gestures – such fragmented intention produces utterly ineffective talismans. These practitioners fundamentally misunderstand the profound mystery of spiritual resonance, treating incantations and ritual steps as mere superficial techniques.

The transmission lineage concludes with these masters: Fire Master Wang Zhenren and Jade Attendant Yu Zhenren (both Daoist patriarchs), along with the specific executive deity – Thunderbolt Swift Retribution Emissary Zhang Jue, one of the Six-Yi Celestial Joy deities also known as Solar Valley Emissary Zhang.

This scripture describes the visual characteristics of the "Blazing Fire Visage" (Chuohuo xiang) in Daoist thunder rites and the ritual procedures for summoning thunder deities.

The Thunder Department generals manifest with awe-inspiring forms: adorned with golden pearl-cloud crowns, crimson hair and ruddy complexions, phoenix-like eyes and beaked mouths, silver fangs, and entirely vermilion bodies with phoenix-clawed hands and feet. They wear golden rings and celestial golden sashes tied with flying ribbons, dressed in scarlet skirts while wielding axe-drill ritual implements. Their manifestations shift according to ritual needs: for rain or snow prayers, they stand on thunder chariots riding black clouds; for clear weather, they grasp cloud-parting staffs atop fiery clouds; when relaying celestial commands, they hold thunder deity banners while mounted on fire chariots.

Pre-ritual preparations include: first reciting the Purifying Mouth Incantation and Body Purification Incantation, forming the Thunder Seal (a hand mudra) with the left hand and the Sword Mudra with the right, then executing the Jade Script Mudra to activate the Primordial Ancestral Qi (the foundational energy) and open the Celestial Gate (the crown energy channel). Next comes the Heaven-Earth Purification Incantation, followed by teeth-tapping seven times while silently repeating the Zhongshan Divine Mantra "Mo ni ling hei chi xu wu" sevenfold. Using the Sword Mudra, the adept draws talismans in water—known as the Primordial Jade Script.

Subsequently, the Lesser Golden Light Incantation is chanted to draw celestial purity from the Celestial Gate, enveloping both practitioner and altar. Silently reciting "Golden light splits lightning, Zha!" seven times, one visualizes unshakable golden radiance. With focused stillness, both hands form the Thunder Seal as the tongue presses the palate. The practitioner then roars the Sixteen-Character Mantra and Seventy-Six-Character Great Thunder Incantation with Tiger’s Cry resonance, glaring southward.

Here, the left hand summons the Southern Dipper Lords (deities of southern constellations). Visualizing the Dipper spanning the Milky Way, between its fifth and sixth stars appears the "Fire Command Star" (the Thunderbolt Star), its golden fiery energy surging toward the Dipper’s mouth. The adept’s spiritual light inscribes secret sigils there until crimson flames reveal golden characters—immediately activated by the Thunder Seal. As the Dipper’s handle rotates, the sigils transform into descending emissaries.

The summoning concludes with the invocation: "Heaven-Earth purified, sun-moon in radiant union—Swift Messenger, reveal your true form!" followed by the oath: "Messenger of Three Realms, deity of instant might, aid your marshal in summoning clouds and rain. By our pact, with hundred-harmony incense, descend now to empower this sacred space!" The incantation stresses celestial punishment for oath-breakers. Through visualization, mantras, and mudras, the thunder deity summoning is perfected.

This scripture primarily discusses the application of talismanic incantations (Fulu) in Daoist Thunder Magic (Leifa), comprising several key aspects:

The "Great Thunder Incantation" (Daxing Leizhou) forms the foundation—a sequence of potent syllables containing esoteric Daoist phrases like "Puti ye" and "Huo zhi huo bo." These phonetic combinations are believed to summon the power of Thunder Ministry deities, with names such as "Jintou Binna Guo" referring to specific thunder generals.

Regarding talisman-drawing techniques: Practitioners must first recite the "Golden Light Incantation" (Jinguang Zhou), visualizing divine light projecting onto the paper to form messenger figures. While painting the talisman, the left hand forms the Thunder Seal (a specific mudra), while the right hand holds the brush, simultaneously chanting a 76-character spell to complete the design in one continuous stroke. After completion, the practitioner visualizes the talismanic messengers acquiring flight capability before adding Taiji symbols and secret sigils. Remarkably, these talismans can activate through mental projection without physical burning.

The text meticulously records different talismanic methods for various purposes:

For clear weather: Use yellow paper with cinnabar ink (red paper in emergencies). After fumigating over incense, burn while visualizing flames dispersing clouds. During creation, practitioners must contemplate the starlight of the Southern Dipper and Fire Command Star, drawing this light into the heart before exhaling it onto the talisman.

Rain-summoning talismans require visualizing absorption of the Heavenly River's waters from the Southern Dipper, blending with the body's internal "Yellow River" (referring to water-Qi pathways), then exhaling this combined energy into the talisman to reverse the celestial river's flow, causing mountainous downpours.

Snow-conjuring talismans activate Kidney Water (in Chinese medicine, kidneys govern water), visualizing this essence rising as ice crystals, drawn into the lungs before being exhaled onto the paper.

Demon-slaying thunder talismans involve superimposing Ganghui sigils (esoteric symbols) over the character for "thunder" (雷), channeling Zhenqi (true Qi) to trace them while forming the Chenwen hand seal (specific finger positioning), then mentally injecting fiery light into the design.

Final passages reference core esoteric components like "One Body Three Forms" (Yiti Sanshen) and "Nine Character Spirit Chapters" (Jiuzi Lingzhang)—essential mantric elements that must occupy precise positions to activate the magic. Collectively, these techniques demonstrate how Daoist Thunder Magic integrates talismans, visualization, and mudras to harness natural forces.

This passage describes the ritual procedures for rain invocation and wind cessation in Daoist Thunder Magic (a practice of summoning thunder deities through talismans and incantations), along with the formal format of a thunder missive (an official communiqué to deities).

Regarding rain invocation: The ritual master first draws a talisman facing the sun, burns it upon completion, and sprays water into the air. During this, they must visualize the Li trigram (one of the Eight Trigrams/Bagua, representing fire) appearing within the sun, with the Thunder Envoy standing within the trigram. The Li trigram then transforms into the Qian trigram (representing heaven), and the master commands the envoy to summon clouds to obscure the sun. The entire process requires specific visualization techniques and hand mudras.

For wind cessation: When seeking to transform a southeast wind into a northwest wind, burn a talisman facing the southeast and spray water toward the wind's origin. Visualize the envoy stationed in the east while mentally inscribing a wind-reversal command in the northwest. Upon seeing this, the envoy will turn northward—if the envoy flaps its wings in anger, the north wind will naturally reverse. During wind cessation, visualize the Xun trigram (representing wind) at the wind's source. After burning the talisman, envision the envoy transforming the Xun trigram into the Qian trigram and loudly command the envoy to halt the wind immediately.

The thunder missive follows strict formal protocol. It begins with the letterhead "Office of the Five Thunder Envoys," with content along these lines: Due to prolonged drought in a certain region causing crops to wither despite repeated prayers, this petition is submitted to the celestial court. Although requests have been made for thunder deities' intervention without response, this missive is issued to command "Thunder Envoy Zhang, Swift Responder of the Six Yi Celestial Auspices" to immediately lead the thunder pantheon. On a specified date and time, they must manipulate yin-yang forces, whip dragons to summon thunder, churn rivers and seas, gather clouds and distribute rain to relieve the drought. The document concludes with issuance date and the ritual master's official title and name.

The envelope should bear the inscription "Respectfully Sealed by the Office of Five Thunder Envoys," with the back labeled "Thunder Missive for Envoy Zhang, Swift Responder of the Six Yi Celestial Auspices." For sunshine or snow invocation missives, corresponding envoy talismans must be included internally. These talismans employ special symbolic scripts—here represented by boxes indicating illegible sigils.

This scripture documents the core secrets and talismanic methods of Daoist Thunder Magic (a mystical art for summoning lightning and praying for rain through incantations and talismans). It begins by listing several crucial symbols: the "Single Character Golden Script" represents the most secret talisman, the "Two Characters Primordial Qi" refers to the pre-heaven vital energy (Qi), while the "Nine Characters Spiritual Verses" are respectively used for three purposes—praying for clear skies, praying for rain, and battle—requiring seasonal adjustments in their application.

When performing the ritual, special mantras must accompany the practice, such as the Sanskrit-derived sacred phrase "Tianhei Alilomoye Hong Baidi Sajietuo Jiafan Zha." The text also mentions metal names like "kuang" (ore) and "tan" (a type of weapon), which secretly signify the Five Phases (Wood, Fire, Earth, Metal, Water) energies employed in Thunder Magic.

It explains the astronomical principles behind Thunder Magic: the six stars of the Southern Dipper span the Heavenly River in the northern Zi-Chou positions (from the twelve earthly branches). When the practitioner harnesses spiritual power to reverse the stars' movement, the Thunder Gate and Rain Portal (mystical gateways controlling wind and rain) open. By mobilizing the dual forces of Yin and Yang, one can summon wind, clouds, thunder, and lightning.

The subsequent four-line poem reveals essential cultivation techniques: practitioners should arch their backs like a tortoise, with inward-focused vision directed at the Dantian (energy center), condensing essence (Jing), vital energy (Qi), and spirit (Shen)—the "three treasures"—into an "infant" (the internal elixir or Neidan). When the magical power activates, it resembles overturning the Milky Way, with snow-white waves surging to the heavens. The final imagery—the Seven Stars manifesting and the sword transforming into a dragon—symbolizes the extraordinary phenomena accompanying the highest attainment of magical power.

Each special symbol in the talismans serves distinct functions: some summon or halt winds, others govern clouds, thunder, and lightning, while certain ones are exclusively for battle or clear skies. Every symbol corresponds to specific ritual procedures and effects, requiring strict adherence to protocols. Among them, the character "Liao" holds paramount importance, being universally applicable for weather control and warfare.

This scripture details the concrete operational methods for rain summoning and cessation within Daoist Thunder Rituals (a secret practice harnessing natural forces through cultivation).

For rain invocation, the ritual master must first select an auspicious time and issue formal documents. Seated in quiet meditation according to prescribed forms, one concentrates the spirit to gather vital essences within ("Three Flowers Gathering at the Crown" and "Five Qi Returning to Origin" are Neidan terms describing the highly condensed state of Jing, Qi, and Shen). Closing the body's gateways to external influences (the "Thunder Gate and Rain Windows"), visualize dark clouds obscuring heaven and earth while sensing Thunder Ministry emissaries mobilizing deities for rainfall. When internal Qi reaches fullness, suddenly release this focused intention—a technique called "Overturning the Dipper's Handle" (metaphor for reversing natural order). Continue cultivation until slight perspiration emerges and saliva fills the mouth—the "Reversing the Yellow River" phenomenon (symbolizing surging inner energy).

At night, observe the Big Dipper. Cloud-obscured starlight or lightning indicates successful practice, foretelling heavy rain the next day. If the Dipper shows no response, shift observation to the moon—hazy lunar halos predict thunderstorms with light rain. Should the moon remain unchanged, continue meditation and observe the sun at dawn; dark clouds veiling sunlight indicate minor thunder with heavy rain. This reveals body-cosmos correspondences: the sun corresponds to General Deng (Thunder Ministry deity) of the left kidney, the moon to General Xin of the right kidney, and the Dipper to Water Official General Zhang (deity governing water). When adepts crystallize the Golden Elixir (Neidan) through stillness, they can summon thunder upon activation; by restraining breath, they generate clouds and rain.

For targeted rainfall, the master first ceremonially summons a deity-general, commanding it to deliver rain to the designated location while tracing talismanic commands in the air with focused gaze. Seated quietly at the altar, wind and rain will soon arrive.

The Wind-Returning Secret Method describes summoning Emissary Zhang (Thunder Ministry general): first purify the ritual platform and dispatch minor divine clerks with talismanic invitations. Silently recite the Golden Light Incantation (a protective mantra), enveloping the altar in luminous Qi while tracing talismans with the gaze. Rapidly chant the sixteen-word sacred verse three times, then properly collect the spirit and seal the Thunder Gate and Rain Windows (key bodily apertures).

This scripture describes the concrete operational procedures of Daoist Thunder Magic (a ritual technique for summoning wind and rain). The practitioner must first seal all bodily Qi (vital energy), visualizing a scene of pitch-black darkness between heaven and earth with raging wind and torrential rain. When the breath is held to its limit, one should trace the trigrams of Qian (three unbroken Yang lines) and Kun (three broken Yin lines) in the air using the Sword Fingers hand gesture (a ritual mudra used in Daoist magic).

Next, exhale one breath toward the Kun trigram position while performing the Thunder Mudra (specific hand seals for thunder rituals), simultaneously shouting aloud. At this moment, visualize the Thunder Envoy (a divine general governing lightning) manifesting within the Kun trigram. Then rapidly recite the seventy-two-character thunder incantation silently, using the Sword Fingers to guide this power through the Heavenly Gate (Baihui point at the crown of the head), imagining the envoy standing respectfully before you.

When performing the ritual, one must swiftly write the command document and envelop the entire altar space with its energy. The entire process demands swift completion without hesitation or superfluous movement. For summoning clear weather, hold the breath while visualizing fiery clouds filling heaven and earth, yet never completely blocking the Thunder Gate and Rain Portal (meaning one shouldn't entirely sever the channels for rainfall). For standard summoning rituals, hold the breath while visualizing violet light permeating everywhere. Practical application requires flexible adjustments according to actual circumstances.

The text particularly emphasizes that practical operations must be executed with crisp efficiency, opposing empty formalism and excessive ceremonialism. The mentioned "Sword Fingers" and "Thunder Mudra" are specialized hand gestures in Daoist ritual magic, while "visualization" (Cunxiang) refers to the crucial cultivation method of communicating with deities through focused mental imagery.