《道法會元》Vol. 93

The Daofa Huiyuan (Corpus of Daoist Rituals), Volume 93, records the "Method of the Three Thunder Essentials and the Single-Qi Fire Thunder Envoy," which primarily describes rituals for summoning the thunder deities. This esoteric practice involves multiple thunder generals working in unison, each possessing distinct visual characteristics:

The presiding deity is the Supreme Jade Emperor of the Vast Heaven (the highest divinity in Daoism). Key thunder generals include:

• True Lord of Thunder Ma Zinu, the Great Sage of Celestial Stem, who has red hair, a crimson face, and three eyes. He wears moon-white Daoist robes, wields a fire sword in his right hand and a fire seal in his left, standing barefoot atop a flaming chariot.
• True Lord of Seasonal Authority Dong Wanchun, the Great Sage of Earthly Branch, with red hair, a blue face, and fanged teeth. His neck is adorned with a beaded necklace strung with twelve skulls. He carries a halberd in his left hand, wears a red sash and tiger-skin trousers, and stands barefoot on a water wheel.

Other prominent thunder generals:

• Great Thunder Deity Deng Xie, the Swift Fire Commander, has red hair and wears a celestial warrior’s crown. His blue skin is marked by fleshy horns, a phoenix beak, and silver teeth. With wings on his back, eagle talons, a green sash, and a yellow skirt, he grips a drill in his left hand and a hammer in his right while riding a fire-spewing azure dragon.
• Thunder Marshal Xin Zhongyi, the Fierce Officer of Justice, sports a blue face with red brows and a bull-eared headscarf. He holds the thunder registry in his left hand and a fire brush in his right, clad in black boots.
• Flying Thunder Envoy Zhang Jue, the Yang Valley Spirit Lord of the Primordial Single Qi, has three eyes, dual wings, a blue torso, and a red body. He carries a thunder-summoning banner in his left hand and an axe in his right, with a jade-inscribed golden plaque hanging at his waist.

The summoning ritual is highly distinctive: The ritual master must first purify the altar, invoke the sacred, and transform into a divine state to call upon the local earth spirits. Next, they visualize a "Jade Palace of Supreme Unity" in the west, where a beautiful woman sits. Reciting the summoning incantation—"The ancestral Dao’s single Qi soars through the Great Brahma, pure radiance merges with the Dao’s truth—swiftly, by the decree of the Primordial Celestial Lord!"—the master simultaneously traces a talismanic seal toward the west with a sword mudra. This seal is swallowed and then expelled by the woman, transforming into a humanoid figure. Enraged, she dishevels her hair, strips naked, and beheads the figure with her sword before flying into the fifth star of the Big Dipper with the severed head. The entire ceremony brims with mystical symbolism, employing specific visualizations and incantations to commune with the thunder pantheon.

This scripture describes the Thunder Method (Leifa) summoning ritual in Daoism, a practice for invoking thunder deities' power, containing incantations, visualization techniques, and operational procedures.

The thunder deity summoning section explains that the Jade Emperor (Yu Huang Dadi, Daoism's supreme deity) mobilizes the Thunder Ministry's deities through talismanic decrees. These include four categories of thunder generals: Celestial Thunder, Earthly Thunder, Human Thunder, and Ghost Thunder, corresponding to deities named Heizha, Liezha, Hongzha, etc. The Purple Tenuity Emperor (Ziwei Dadi, ruler of stars) executes missions by the Jade Emperor's command. The incantation concludes with "urgently as the law commands" (jiji rulüling), a standard Daoist phrase denoting immediate execution.

During practice, one must visualize the Imperial Chariot Messenger descending from the fifth star of the Big Dipper (Lianzhen Star). The method involves: forming the Sword Mudra (a special hand gesture) with the right hand, tracing talismanic patterns in the air, visualizing the messenger merging with the divine chariot atop the altar from the incense table, then guiding it into one's Dantian (ancestral palace) to unite with primordial Qi, finally exhaling to manifest the deity upon the incense table.

Subsequent incantations establish covenants with Thunder Ministry deities: demanding the Three Heaven Messengers (three high-ranking thunder gods) to immediately display their might, assisting the ritual master in raising thunder to punish evil. Violating this covenant incurs celestial punishment extending to one's ancestors. "Jia-Wu days" refer to specific celestial stem-branch dates, while "nine ancestors" denotes ancestors up to nine generations back.

Specific ritual steps include:

1. Practitioners must first submit prayer documents with signatures

2. Creating ritual banners begins with incense purification

3. After painting star constellations on banners, enter meditative stillness

4. Visualize constellations emitting golden light while chanting

5. Finally inscribe three key phrases: "Tiangang" (Big Dipper handle), "Hekui" (Tiangang's opposing position), and "Deng-Xin" (names of thunder generals)

The incantation mentions "Zhuanxu Changyi" (ancient sage-kings), "Yanggu Zhang Shenjun" (deity of the sunrise valley), and "weiwei yi" (specific syllabic mantras). The entire ritual emphasizes employing "Primordial Qi" (Xiantian Yiqi, cosmic primordial energy), combining sound, visualization, and talismans to summon Thunder Ministry deities.

This scripture describes the concrete ritual procedures for establishing an altar and planting thunder banners in Daoist Thunder Rites (a ritual method for summoning wind and rain):

First, the ritual master must enter meditative stillness, visualizing the Heavenly Emperor descending amid golden light, surrounded by numerous thunder deities. The altar is then established at high noon, with its pattern drawn on the ground using lime: aligned north-south (along the meridian line) and measuring ten feet long, its base layer displays the Bagua (Eight Trigrams) pattern (with the Qian trigram positioned above), leaving an entrance passage. A water vat is placed atop the altar.

One shichen (approximately two hours) before commencing the ritual, the purification ceremony must be performed: holding thunder banners, the master circles the altar three times while reciting the "Purification of Heaven and Earth Incantation" and the "Heavenly Peng Incantation," summoning the Gongcao (Daoist guardian deities) and reporting the ritual's purpose to ancestral masters. The thunder banners are then planted at the day's inauspicious direction (sha position), positioned twelve to thirteen feet from the altar, using wooden stakes measuring three feet six inches.

Planting the thunder banners requires accompanying specific incantations ("Ang Fei Bi Hong He Yi Zhen Li Dui Zhou"), with the axe used to carve the ground nine times in the corresponding direction to form the Tai hexagram pattern. Depending on the day's yin or yang attribute, the master steps forward with either the left or right foot first, visualizing the axe transforming into the thunder deity's axe as it strikes the hexagram. Each character of the incantation corresponds to one axe strike, repeated three times. If the stake remains unsteady, the ritual is repeated.

Subsequently, the thunder banners are unfurled while shouting "Zhang Jue Ji" (the name of a thunder deity), followed by reciting the "Three Heavens Messenger Incantation" and the Nine-Word Mantra. At this moment, the master visualizes the Five Sacred Peaks' emperors (mountain deities of the five directions) dressed in their corresponding colors, along with river deities (the Four Waterways) wearing yang'er headgear (an ancient headdress) welcoming the thunder pantheon beneath the banners. Alternatively, one may visualize the Nine-Word Mantra transforming into golden light beneath the banners.

The latter section describes the ritual for offering sacrifices to the two thunder deities Tiangang (the Big Dipper's seven stars) and Hekui (the Southern Dipper's six stars): preparing incense, candles, tea, and wine offerings, then reciting incantations to summon them after achieving mental stillness. The primary invocation chanted is: "One stick of Dao incense purifies the ten directions..." while visualizing the two perfected lords descending to receive offerings at the altar. Finally, the master states the purpose of the rain prayer and humbly requests divine assistance.

(Note: In the text, "visualization" (cunxiang) refers to the Daoist technical term for concentrated mental imagery of divine forms; "sha position" denotes the inauspicious direction in geomancy; the "Tai hexagram" symbolizes prosperity in the Yijing.)

This scripture details the specific procedures of a Daoist rainmaking ritual. The ritual master first summons Thunder Department emissary Zhang Jue to arrive at the appointed time to perform rainmaking. At the ceremony's commencement, the master offers three cups of pure wine, then pricks his middle finger to drip blood into the wine before sprinkling it upward and downward three times.

Next, two major deities are invoked: Celestial Pivot Great Sage Thunder Lord Ma Zinu and River Hub Great Sage Controller Lord Dong Wanchun. The master visualizes water Qi (vital energy) surging upward to provoke Celestial Pivot Lord, causing him to shoot fiery Qi downward at River Hub Lord. When the master feels heat in his back, he must immediately apologize to River Hub Lord, explaining the ritual serves public welfare by praying for rain to dispel evil, and seeks forgiveness.

After performing three bows, the master turns to apologize to Celestial Pivot Lord. Following the burning of yellow paper petitions for Celestial Pivot, the master sits facing the Big Dipper to begin the ritual proper.

Wind-summoning technique: First visualize the character "馺" in the Dantian (energy center), directing Qi through the liver to exhale from the lungs, forming a white tiger image in the southeast (Xun position). Imagine the Wind Earl holding a wind bag - when the tiger bites it open, fierce winds arise. Then visualize eastern green Qi merging with liver Qi to form the character "槌", initiating wind.

Cloud-summoning technique: Visualize "駍" in the Dantian, directing Qi through the liver to exhale from the Earth Gate (perineum) northeastward, transforming into a blue dragon exhaling clouds. Then visualize northern black Qi combining with kidney Qi to form specific characters, adding "塋" in the northeast (Gen position) to complete cloud formation.

Thunder-summoning technique: Imagine transforming into a Five Thunder emissary while visualizing flooding seas. With hands forming thunder mudras, direct Qi from both kidneys to the ears, holding breath until suddenly releasing it through the Heavenly Gate (crown). Black Qi combines with kidney Qi to form specific characters, enhanced by "炓" for thunder manifestation.

Rainmaking technique: First visualize specific characters moving from Dantian through the kidneys and Earth Gate to exhale northward, transforming into the Black Tortoise exhaling dark mists to envelop heaven and earth. Then visualize three special characters in the Dantian causing the black Qi to steam upward, finally blowing Qi into the ritual talisman to complete the rainmaking magic.

This scripture describes the specific operational methods for summoning thunder, redirecting lightning, and praying for clear skies in Daoist Thunder Magic (a practice that combines Neidan/internal alchemy cultivation with talismanic incantations to command thunder and lightning).

For summoning thunder, the practitioner must first visualize the fire-element primordial Qi from the southern direction merging with the heart-fire energy within their body, forming specific talismanic patterns. After holding the breath and exhaling the heart-fire energy ten times, this fiery energy transforms into crimson clouds capable of generating thunder. The method for creating thunderclaps follows the same procedure.

The technique for redirecting lightning operates similarly: first inscribe the designated talismanic combination at the target location where lightning should be redirected, then write matching symbols at the original lightning site. Using the Sword Mudra (a specific hand seal) while holding breath and exhaling heart-fire energy accomplishes the lightning transfer.

The procedure for clearing skies is more elaborate: begin by visualizing the talismanic character for "lightning" descending from the heart down to the Dantian (the lower abdominal energy center), then exhale it from the Earth Portal (the perineum point) where it transforms in the southern direction into a Vermilion Bird deity spouting true fire to illuminate heaven and earth. If skies don't clear immediately, perform a blood-wine ritual during the Yin hour (3-5 AM) the next day: first trace in the air (without physical ink) the celestial stem character corresponding to that day, followed by the three characters "Luo Xu Nu," then angrily spray wine seven times toward the sunrise direction while drawing specific talismanic patterns on the ground with the foot, drawing terrestrial energy upward until sulfur-scented flames appear as an omen.

Should this prove ineffective, repeat similar rituals during the You-Xu hours (evening) facing the moon, during Xu-Hai hours (night) toward the Big Dipper, and finally toward the Southern Dipper. Each repetition requires corresponding talismans, specific numbers of wine sprays, and foot-drawn symbols. During spring and summer, begin the ritual facing the Southern Dipper; in autumn and winter, start with the Northern Dipper.

These operations demand profound Neidan cultivation, enabling practitioners to freely circulate internal Qi while coordinating specific talismans, mudras, and ritual movements. The text mentions "xu shu" (virtual writing) referring to tracing talismans in the air without physical ink, while "xun" denotes the Daoist ritual act of spraying wine or water commonly used in magical practices.

This scripture documents the specific procedures of Daoist rainmaking rituals. The ritual master must first erect banners according to a prescribed method (立旗法 liqi fa), using black official documents (皂檄 zao xi) to summon the deities of the Five Sacred Mountains and Four Great Rivers (五岳四渎 Wuyue Sidu) to gather beneath the banners and receive commands.

When ascending the altar to perform the ritual, the master must write the "Weiwei Incantation" (唯唯咒 Weiwei zhou) using sunlight while visualizing flames encircling the space. Continuously reciting incantations to urge the deities, at the appointed hour water is splashed while shouting reprimands to enhance the ritual's potency. If no rain falls within a day or two, a memorial must be submitted to the celestial realms (三天 Santian). When the divine messengers arrive, the master must absorb the talismans and incantations into their body while reprimanding the messengers for their tardiness.

The text vividly describes a scene: The angry messenger removes a jade-green waist plaque (inscribed with the six characters "敕召诸天帝陛" commanding the assembly of celestial emperors) and thrusts it into the ground as if to bury it, at which moment all celestial deities descend. The master immediately commands the messenger to execute the orders without delay. When sufficient rain has fallen, wine and food offerings must be prepared as gratitude, using official documents (牒 die) to summon the thunder gods within a set time limit to receive sacrifices, completing rituals of atonement and reward.

The scripture further records several specialized talismans:

1. The "Four Character Direct Talisman" (直符四字 Zhifu sizi) changes with the seasons (Spring Yang, Summer Bao, Autumn Yin, Winter Jiang)

2. The "Thunder God Control Talisman" (制辖雷神符 Zhixia leishen fu) painted on the chest can intimidate thunder deities

3. The "Five Mountains Four Rivers Secret Names" (五岳四渎讳 Wuyue Sidu hui) consist of nine special characters to be visualized in gold beneath the banners

Most remarkable is a rainmaking method using soft-shelled turtles: Vermilion talismanic characters are inscribed on the turtle's belly and limbs before sun-drying and tethering with a long rope. After seated meditation and Qi circulation, the turtle is released into deep pools. When muddy bubbles surface, water is collected while ceremonially welcoming the turtle back to the altar—this method allegedly guarantees heavy rainfall. Finally mentioned are the "Three Character Imperial Taboos" (三字帝讳 Sanzi di hui), referring to the secret names of three celestial emperors.

These rituals combine talismans, ritual objects, visualization, and ceremonial movements, demonstrating the core Daoist concept of "cosmic resonance" (天人感应 Tianren ganying) wherein natural forces can be mobilized through specific methods.

This passage documents the writing methods and ritual essentials of Daoist Thunder Magic (a technique for summoning wind, rain, and lightning). It contains several key components:

First is the writing method of the Nine Character Spirit Formula, where each character represents one of the eight trigram directions (Kan, Kun, Zhen, Xun, center, Qian, Dui, Gen, Li) plus the central position. The accompanying heavenly stem and earthly branch combinations (e.g., Jia-Xu/Geng-Yin) indicate specific temporal or spatial correspondences that must be precisely aligned during ritual performance.

Next comes the "Nine Signs of Wind and Rain" talismanic system, listing symbolic codes for summoning different natural phenomena: Yin corresponds to thunder, Qian to lightning, Hai to rain, Xun to wind, and Kun to hail. These codes must be written in specific directional arrangements when drawing the talismans.

After completing the talisman, two ritual seals must be applied: first the Fire Thunder Yang Seal, followed by the Dark Thunder Yin Seal. The rain-invocation ceremony is performed in three stages, each with strict regulations regarding paper color and writing method: the first uses black paper pasted onto white paper, the second requires yellow paper with black ink for the proclamation, and the third again uses black paper with black ink for the proclamation.

Particular attention must be paid when repeatedly writing the four elemental codes (thunder, cloud, wind, and rain, corresponding to Yin, Kun, Xun, and Hai respectively) – these must be written at the four corners of the talisman paper, as this positioning is crucial for the magic's efficacy.

Finally, specifications for making ritual flags are given: use black silk measuring 2 zhang 5 chi (about 8 meters) in length, with 1 zhang reserved for the flag's fringe and three horizontal panels forming the main body. The flag must bear the names and secret sigils (special Daoist writings of divine true names) of constellations written in cinnabar. These details exemplify the Daoist magical tradition's meticulous emphasis on ritual precision.

In Daoist ritual practices, rain-invocation ceremonies must be conducted with utmost solemnity when drafting the ritual documents—otherwise, even if thunderstorms are summoned, they may deviate from the altar site. There are three crucial aspects regarding thunder magic:

When inscribing talismanic documents (Fulu), black paper yields the most potent effects, with yellow paper being the secondary choice. The ink should be thickly mixed with cinnabar, symbolizing its profound connection with the solar essence. To summon thunder deities, first recite a seven-character incantation; only if there's no response may one proceed to chant the "thief" character and the "Weiwei Yi" mantra. Should the thunder grow dangerously violent, immediately cease all incantations.

Concerning thunderstorm invocation methods: Specific lunar-phase sigils (esoteric Daoist symbols) can summon thunderstorms. When carved onto the altar, these sigils will draw storms directly to the ritual space. If unsuccessful, a secondary sigil must be employed to reinforce the effect. The "Single Character Golden Script" talisman serves dual purposes—it can summon thunder generals while also being stamped onto other talismans to amplify their power.

Recognizing thunder omens is essential: When clouds darken like spilled ink, revealing crimson phoenixes and purple geese (mythic thunder-beasts in Daoist cosmology), or when thunder cracks like shattering tiles with vertical crimson lightning bolts, these signal impending thunder. If only wind and clouds appear without lightning, secretly casting a lightning sigil into the incense burner will manifest electricity from the rising smoke.

During rain prayers, visualize nine luminous characters (the Nine Sacred Syllables) beneath ritual banners. When these golden lights envelop your seated position, the deities of the Five Sacred Mountains and Four Great Rivers will heed your command. Should rain unexpectedly fall during the ritual, form the "You" hand-seal with the left hand (a Daoist mudra) while sweeping the right sleeve to redirect the rainfall elsewhere.

Thunder commands require cautious handling: A single strike of the ritual thunder-block suffices to dispatch thunder generals. To synchronize thunderclaps with commands, wait until lightning flashes before issuing the order—the thunder will respond instantly. For exorcisms or apotropaic rites, submit petitions written on yellow paper to the Celestial Pivot Star (the lead star of the Big Dipper, a paramount stellar deity in Daoism).

This passage details the specific ritual methods for Daoist rain-making and sun-summoning magic, recorded in the liturgical (Keyi) sections of the Daofa Huiyuan (Compendium of Daoist Rituals). Here's a section-by-section explanation:

Regarding the use of the Sha Fa Die (a demon-expelling document) and the He Kui (a stellar deity from the Big Dipper constellation), these rituals don't require special cultivation. Simply recite scriptures morning and evening with devotional intent and perform reverent bows, but one must maintain primordial Qi (Zhenyuan) for the magic to be effective.

When drafting memorial documents to the Celestial Emperor, write the title "Open Heaven's Gate" in cinnabar below the official format. Upon seeing lightning, visualize the Lightning Mother (Dianmu) amidst the clouds while tracing lightning symbols in the air with the Sword Mudra (Jianjue hand seal), chanting the "Zhen Nubi" incantation to summon thunder.

For sun-summoning rituals, prepare special petitions to be deposited with the Water Bureau of the Big Dipper (Beidou Shui Si) through divine messengers. Initial prayers require no elaborate summoning—just have the messengers activate the process. After sufficient rainfall, submit a report and conclude with a grand thanksgiving ceremony.

If rain falls elsewhere during rain-making, use a fan ritual to recall the wind and rain. When distant storm clouds gather, gradually guide them back through visualization. Alternatively, envision the Grand Year Deity (Taisui) escorting the weather from behind.

For altar construction, burn abundant peachwood incense and purify the ritual space to activate Sha Qi (exorcism power). Should messengers disobey, use the "Shao Hao" talisman to strike their spiritual form—this removes their wings. Persistent defiance warrants the "Xing Hao" talisman to shatter their form, while the "Yu Hao" talisman restores them.

Use hardwood for flagpoles, tightly wrapped with ramie fiber at the top to prevent breakage. The same pole can be reused indefinitely. Position five vats of pure water at the five cardinal directions—no other items should be mixed in.

During incantations, continuously recite the Nine-Word Mantra while rhythmically striking the flagpole. Perform rituals during the three ten-day Tian Gang (Heavenly Stem) auspicious hours, visualizing yourself as the Jade Emperor before proceeding with the ceremony.