《道法會元》Vol. 95

This scripture documents the "Great Method of the Swift Thunder Envoy" from Daoist Thunder Rituals, detailing the ceremonial steps and incantations for summoning thunder deities.

The Swift Thunder Envoy named Zhang Jue possesses a formidable appearance: a blue face with an eagle's beak, wearing a celestial crown and crimson robes, with fleshy wings on his back, taloned feet resembling an eagle's claws—his visage resembles Deng Tianjun (one of the principal thunder deities)—and wielding a thunder axe.

The practice proceeds as follows: First, calm the mind and concentrate the spirit (Shen). With the left hand form the "Jade Seal Mudra" (Yu Wen Jue) and with the right hand the "Slaying Mudra" (Sha Wen Jue). Visualize the heart's fire blazing until the physical body turns to ashes, from which emerges a crystal-clear light. In this trance-like state, imagine being swept by the southeastern wind (Xun Wind, associated with the Xun trigram), transforming into the Divine Empyrean Sovereign (a revered Daoist deity). Then perform the Gang Steps (special ritual footsteps) while reciting the Golden Light Incantation to summon the thunder general.

The Golden Light Incantation states:

"By the Jade Emperor's decree, the host of perfected ones enact the method.

Above the Nine Heavens, five-colored auspicious clouds gather.

Golden lights intertwine, illuminating heaven and earth.

Malevolent essences dissolve, all spirits are subdued.

The Xun portal shatters swiftly, blasting demonic entities to oblivion.

The Three Realms heed the command, the Nine Palaces take notice.

Through Yuan-Heng-Li-Zhen (the four virtues of the Qian hexagram), swiftly manifest your true form!"

The incantation concludes with the standard Daoist phrase: "Swiftly, swiftly, in accordance with the statutes and ordinances!"

There follows a sixteen-syllable secret mantra:

"Om li pan om li pan li pan om om li om om li pan pan."

Next, visualize golden light filling the Celestial Gate (crown of the head), within which appears the Qian trigram (three unbroken lines) that flies toward the Southern Dipper constellation. Using mudra techniques, transform the Qian trigram into the Kun trigram (six broken lines), whereupon the envoy emerges from these two trigrams. After passing through the Xun position (southeast), the ritual master draws the deity before him to commence the ceremony.

Additional specialized talismans are recorded for various purposes:

For rain rituals, add the character "Hong" (thunderclap) with the Nine Provinces Gang Steps (specific ritual footsteps), followed by the Five Directions' Savage Thunder invocations.

For clear weather rituals, add the character "Huo" (fire) with the Three Pure Ones' secret name sigils (esoteric characters representing the Sanqing deities).

These talismans follow precise formatting—for instance, the deity's name must be inscribed within the talisman's header section.

This scripture documents the specific ritual procedures of Daoist Thunder Magic (a technique for summoning thunder deities through talismans and incantations), including the formats for magical formulas, official petitions, and their practical applications.

Those seemingly peculiar character combinations (such as "Om Hong Hong Po Zha Po Qie" etc.) are esoteric mantras used in Daoist Thunder Magic to summon the Thunder Department deities. Depending on different needs, specific radicals must be added to the talismans: the "cloud" radical for rain prayers, the "fire" radical for clear weather requests, and the "ghost" radical for exorcisms.

The text then details the procedure for summoning thunder deities: after reciting the incantations, the Thunder Department generals manifest six successive powers—first the thunder chariots activate, followed by lightning flashes, then thunderclaps resound, the earth trembles, sand and stones fly, culminating in howling winds and crashing thunderbolts. The practitioner must use hand mudras (thunder seals) to contain these powers within the talismans.

For specific applications:

• Exorcisms require recitation of the Tianpeng (Heavenly Marshal) mantra
• Rain prayers demand the Great Awesome Virtue (Da Weide) mantra
• Official petitions (formal documents to deities) must be written with black ink on yellow paper

The petition format follows strict protocol, beginning with "Office of the Thunder Authority," detailing the calamity (such as prolonged drought causing cracked fields and withered crops), and humbly requesting the Thunder Department generals to manifest their power and send timely rain at the specified hour. The document concludes with the date and invocations to Zhenwu the Perfect Warrior (the Daoist Northern Guardian Deity) and the Great Emperor of Longevity of the South Pole (deity governing lifespan) as witnesses.

For clear weather petitions, vermilion ink on yellow paper is used to describe the disaster of continuous rains. The entire process embodies the Daoist concept of "heaven-human resonance," where standardized ritual procedures facilitate communication between celestial and earthly realms.

This passage contains content related to Daoist rain-stopping rituals and Thunder Method cultivation practices. The first half presents a formal petition to the deities, while the latter part details specific cultivation techniques.

The rain-stopping petition essentially states: Continuous rains have made roads impassable and caused food shortages among the people, creating particular difficulties during the autumn harvest season. While droughts and floods are ultimately determined by heaven, the celestial generals of the Thunder Ministry hold authority over weather patterns. Therefore, the petition solemnly requests Zhang Jue, the Swift Thunder Envoy of the Six Yi, to immediately withdraw the rains, disperse the clouds, allow crops to be harvested, and relieve the people's suffering. The document concludes by noting it should be submitted to three patriarchs: Zhenwu the Great Emperor (northern guardian deity), Celestial Master Zhang Daoling (founder of Daoism), and the Great Emperor of Longevity of the South Pole (deity governing lifespan).

The cultivation section meticulously records key Thunder Method practices: First, calm the mind and focus the spirit, forming the "hands holding firm" mudra (a Daoist hand seal), with the eyes turned inward to observe the central palace (Dantian). Visualize a point of true light forming the mystical Daoist character "𡅗" circulating through the microcosmic orbit. Next, envision an envoy descending from the sixth star of the Southern Dipper, merging the sound vibration of "𡅗" with this presence to form a golden light sphere absorbed into the Dantian. Swallow the nourishing saliva, and after a brief period when the body feels warm, open the eyes. The scripture emphasizes sustained focused visualization will naturally produce spiritual resonance. An annotation explains this method also applies to rain-praying, demon-expelling rituals, while snow-invoking requires writing talismans with blue paper and white powder.

Three types of ritual pacing steps (Daoist ceremonial footwork) and an incantation for summoning thunder deities are then recorded: "Heaven's thunder rumbles faintly, earth's thunder roars mightily..." This chant calls upon the five directional thunder gods (celestial thunder, terrestrial thunder, dragon thunder, etc.) to subdue demons. Finally, the passage mentions the Nine Palaces Thunder Configuration's cyclical patterns, explaining that practitioners should select auspicious positions according to the thunder's daily celestial location to more easily resonate with wind and thunder energies.

This scripture discusses the essential principles for cultivating and applying Daoist Thunder Magic (a ritual practice for controlling weather and exorcising evil). When lightning enters the Central Palace (the Dantian energy center in the body), this method should not be performed. Practitioners of Thunder Magic must be especially cautious on specific days when celestial deities descend to pay homage to the Primordial Heavenly Worthy (Yuanshi Tianzun).

The core cultivation method involves visualizing the Great White Golden Star (an important Daoist stellar deity) entering the Purple Tenuity Enclosure (the celestial axis), causing the interaction of Kan (Water) and Li (Fire) energies to form the Infant Embryo (Neidan internal elixir). At this stage, the five directional colors merge into pure unity, and a single exhalation can release infinite mysteries. Thunder incantations have no fixed phrasing, nor do thunder talismans (Fulu for summoning lightning) follow set forms—the true key lies in maintaining unity between the spirit (Shen) and the primordial Qi (vital energy).

Practical cultivation steps: First, concentrate the spirit and calm the breath, eliminating distractions. Use inner vision to observe the kidney region, visualizing the interaction of Water and Fire energies in the Yellow Court (middle Dantian). Then recite a seventy-five-character mantra while gazing upward to visualize the true forms of Thunder Department generals, drawing their images into the lower Dantian. Next, silently chant a sixteen-character mantra to combine the talisman with genuine Qi, ultimately infusing it into the talisman to summon divine generals.

The latter section details various Thunder Department generals' summoning methods, including:

• The talisman forms of the Wang Shichen lineage (a Thunder Magic master school)
• The talisman forms of Mo Yueding (a renowned Thunder Magic practitioner)
• Summoning mantras for Thunder Marshals Deng, Xin, and Zhang
• Special talismans for protector deities like Lingguan, Xuantan, Marshal Wen, and Marshal Guan

The concluding portion records practical ritual codes such as:

The "Ying" formula for blocking evil paths

The "Ghost-Burning" talisman specifically for hauntings

The "Ghost-Freezing" talisman to immobilize malevolent spirits

The "Hastening Hammer" to accelerate ritual effects

The "Thunderclap" command reserved for fierce demon-slaying rites

These talismanic codes function as Daoist ritual "shortcut commands"—each symbol corresponds to specific functions, requiring oral transmission from master to disciple for proper application.

This passage documents the secret talismanic characters (fulu) and Gangbu (ritual stepping patterns) used in Daoist Thunder Magic (Leifa) – a practice that summons thunderous power through incantations. The content is divided into several key sections:

The text begins with the Yin-Yang division of the "Four Directives" (sizhi, representing cardinal directions): the Mao (east), Zi (north), Wu (south), and You (west) positions belong to Yang; while the combined Chou-Yin (northeast), Chen-Si (southeast), Wei-Shen (southwest), and Xu-Hai (northwest) positions represent Yin. Practitioners must carefully distinguish these orientations when performing rituals.

Seventeen secret talismanic characters are then listed, each with specific functions. For instance, the character "𡅗" is used for slaying demons, "鐄" for thunderous exorcisms, and "焱" for summoning clear weather. These characters were transmitted by Patriarch Wang Shichen to his disciple Zou Tiebi.

Five additional special characters correspond to the Three Sovereigns (Sanhuang) of Daoist cosmology – the Heavenly Sovereign (Tianhuang), Earthly Sovereign (Dihuang), and Human Sovereign (Renhuang). Their usage requires attention to Yang days (odd-numbered dates) and Yin days (even-numbered dates).

The "Nine Provinces Gangbu" section details stepping patterns named after ancient Chinese regions: Liangzhou uses "吼", Xuzhou uses "元", etc. Different radical components modify these characters according to purpose: the "cloud" radical for rain summoning, the "fire" radical for clear weather, and the "ghost" radical for exorcisms.

Finally, the text describes cultivation methods related to three Bagua trigrams: Zhen (thunder), Xun (wind), and Gen (cloud). For Thunder Magic practice, one must silently recite "雷𡅗旭" while visualizing these characters descending into the lower Dantian (three inches below the navel), accompanied by specific mudra hand gestures. Wind cultivation involves visualizing the Xun trigram symbol while coordinating with the "Xi" breath technique.

This passage describes the concrete operational methods in Daoist Thunder Magic (a secret technique for summoning wind and rain) that employ the Kan (Water) and Li (Fire) trigrams from the Bagua (Eight Trigrams), along with the Nine Sacred Characters, for rainmaking and weather-clearing rituals.

For the Kan trigram (representing Water) rain method: The practitioner visualizes the ascent of yin energy filling the sky and the descent of turbid energy mixing together. Holding the true character "Kan" (this character appears yellow) in the mouth, one exhales it from the Dantian (Yellow Court) to resonate with celestial phenomena.

For the Li trigram (representing Fire) thunder method: One visualizes fiery energy arriving from the southern direction while internally contemplating specific sacred characters, holding the breath momentarily before release. The weather-clearing method requires visualizing characters from the Si direction (southeast) in the heavens, coordinated internally with corresponding character mantras.

The Nine Sacred Characters include key esoteric terms like "Jade Emperor, Northern Emperor, Rain, Clear, Taiyi, Tiangang, Sha, Fa," used in wind-and-rain summons (documents invoking weather phenomena). The operational procedure involves:

• First using messenger talismans at the ritual altar
• Writing the time limit beside the summons, specifying the exact hour for manifestation
• Burning half the summons in advance at a designated location, with the remaining half burned when needed
• Daoist priests reciting the Wooden Youth Incantation (a Thunder Magic spell)

Different messengers correspond to specific functions: the Zi character for rainmaking, You for snowfall, Yin for exorcism, Hai for childbirth acceleration, Qian for celestial petitions, Si for wind summoning, Mao for thunder, Wu for clearing weather, etc. These are combined with sword mudras (hand gestures), water-bowl purification rituals, and other magical techniques.

Special mention is made of the "Mengtong" (spirit-possessed youth) technique, which must be used cautiously—only in emergencies, as improper use invites celestial punishment. The specific operation involves:

1. The practitioner forms the Infant Seal (hand mudra) at the Mysterious Darkness Palace (corresponding bodily location)

2. Pressing the tongue against the palate while visualizing a golden bridge

3. Visualizing Marshal Zhang (a Thunder Department general) guiding the primordial spirit through the "Heavy Tower" (windpipe), crossing the golden bridge to the Jade Emperor's throne

4. Imagining the Jade Emperor seated in his golden palace, kneeling silently to pray for requests

5. Suddenly receiving luminous golden characters personally bestowed by the Jade Emperor, collected in the left palm

6. Finally returning along the original path with the messenger, as if awakening from a dream

The entire process emphasizes the coordination between visualization (inner contemplation), talismanic incantations, and hand seals, representing a classic example of Daoist internal cultivation combined with external ritual practice.

This scripture details the operational procedures and divine messenger imagery of a Daoist thunder ritual (Five Thunder Method). The practitioner must prepare a tile inscribed with messenger talismans (fulu, Daoist magical symbols), with additional incantations layered beneath. At the ritual altar, incense and candles are arranged with the inscribed tile placed at the center, flanked by five cups of wine and five summons documents (spirit-mobilizing texts). For each cardinal direction (east, south, west, north, and center), corresponding colored paper and a rooster are prepared—the rooster's blood is mixed into the wine before burning the talismanic papers while reciting spells. Following the Five Phases' mutual conquest principle (e.g., Water conquers Fire), the ritual activates thunder magic by striking wine bowls and tiles in specific sequences, such as on Water days striking south before west.

The "Messenger of the Purple Sovereign's Supreme Dao" mentioned here is a key guardian deity, depicted with crimson hair, azure body, and a green face with three eyes. He wears a Celestial Warrior's crown (tiandingguan, headgear of Daoist martial deities), his beak-like mouth resembling Marshal Deng (a thunder guardian), clad in golden armor with red robes and leopard-skin trousers. In his left hand he holds a thunder case (a box containing thunder magic implements) and in his right a jade axe. Originally an emissary of the Purple Void Primordial Sovereign of Southern Peak, he was later transmitted to high-ranking ritual masters (shichen) by the Fire Master (patriarch of thunder rituals). The four-character title "Purple Sovereign's Supreme Dao" contains the patriarch's secret taboo name (sacred and unutterable). Mastering this method enables communion with the divine and command over thunder deities.

The text particularly emphasizes that such thunder rituals are reserved for subduing obstinate evil spirits or addressing unanswered prayers. During execution, the "covering method" must seal temple gates while the practitioner retreats to observe effects quietly. Finally, it admonishes cultivation adepts to guard these secrets strictly. Integrating talismans, Five Phases theory, and blood sacrifice, the ceremony exemplifies the Daoist thunder practice's characteristic "attaining the Dao through technique" approach.