《道法會元》Vol. 96

This scripture records the summoning ritual of the "Great Method of the Swift and Fierce Emissary Taiyi," primarily describing how to invoke the presence of Zhang Yuanbo, the Swift and Fierce Emissary of Taiyi (a guardian deity in Daoism), to the ritual altar.

First, it depicts Zhang Yuanbo's appearance: red hair adorned with a Xiezhi crown (a mythical beast symbolizing justice), a blue face with three eyes that spew flames, clad in crimson official robes with green celestial ribbons, golden armor draped over his shoulders, wielding a fiery halberd. Ghostly forms manifest beside him, baring fangs, as he arrives barefoot riding on fiery clouds.

Next comes the summoning incantation, comprising multiple steps:

The first incantation mobilizes divine power through the eight trigrams (Bagua) directions: at the Hai position (northwest) to deploy celestial troops, the You position (west) to seal the ghostly gates, the Yin position (northeast) to activate fiery wheels, the Zi position (north) to summon surging waves, the Shen position (southwest) to shake the earth's axis, the Mao position (east) to unleash thunderclaps, and the Si position (southeast) to stir fierce winds. Finally, it beseeches the generals for protection, invoking the decree of the Great Emperor of the Purple Tenuity (an important Daoist deity) to descend swiftly.

The second incantation mobilizes the Thunder Gods of the Five Directions, the Four Holy Wind Masters (deities governing wind and rain), the power of the stars, and the energies of heaven and earth, blending them with the numinous qi of the Nine Netherworlds (underworld energy). It commands the thunder deities to hasten and assist in the ritual, vanquishing demons. The term "flowing bells" refers to ritual instruments of the Thunder Department, while "four-eyed nine-ugly" is an epithet for thunder generals.

The third incantation specifically summons Zhang Yuanbo, ordering him to swiftly emerge from the earth portal (a passage to the underworld) and immediately capture evil spirits.

Finally, the ritual master's visualization (meditation) method is described: first, envision golden fiery qi in the southeast, drawing it through the nose into the kidneys; then visualize the kidney water boiling, producing white qi that coalesces into a talismanic command; finally, direct the kidney qi up the spine to the crown of the head, synchronizing with thunder method hand seals (mudras) to manifest the emissary's presence at the altar.

This scripture exemplifies the distinctive features of Daoist thunder methods: combining visualization, incantations, and hand seals to harness the power of celestial and earthly spirits for exorcism. It incorporates numerous Daoist-specific symbolic directions, visceral cultivation techniques, and energy circulation methods.

This passage describes the specific operational procedures and incantations of Daoist Thunder Magic (a ritual technique for summoning Thunder Department deities through talismans and spells). It focuses on how to invoke Thunder Department emissary Zhang Yuanbo (one of the Thirty-Six Thunder Generals) to assist in ritual practice.

The practitioner must first recite the secret mantra "Om pan □ hum lu li pan li hum ye □ ye li" during the Yin to Mao hours (3-7 AM). This is followed by reciting an oath chapter, pledging to the Three Heavens Emissaries (high-ranking Daoist deities) to assist the Thunder Department commander in ritual operations. Violating this oath would incur celestial punishment affecting nine generations of ancestors.

During the ritual, the practitioner must visualize the southeastern (Xun) direction manifesting wind, clouds, thunder, rain, and lightning. Using their Shen (spiritual energy), they summon the emissary who rides black clouds wreathed in flames to swiftly carry out tasks in designated locations.

Subsequent sections include the Commanding Spell and Governing Spell—both used to direct Thunder General Zhang Yuanbo to act swiftly. The talisman section mentions employing six specific hand mudras (ritual gestures) to draw Zhang Yuanbo's fu (talisman), invoking the power of the Jade Pure Realm (Daoism's highest heaven) into the talisman.

The concluding Harmony Form Spell describes the Thunder Department True King's manifestation: holding three pure objects (possibly ritual implements), treading upon the Nine Mysteries (nine celestial layers), radiating golden majesty. The entire ceremony emphasizes strict adherence to celestial mandates, requiring all Thunder Department deities to respond promptly when summoned.

Note: The "□" symbols represent damaged or illegible characters in the original text. These spells and talismans constitute esoteric transmissions in Daoism that require proper lineage instruction for correct application.

This scripture describes the thunder ritual incantations used by the Shenxiao School (a major Daoist tradition specializing in thunder magic) to summon thunder deities. The White Tiger resides in the west, while flying dragons encircle the Qian position (northwest). The Yellow Deity wields a battle-axe, and the Green-Toothed General brandishes a divine whip as the thunder ministry's mechanisms activate.

The Five Directional Star Lords (of east, south, west, north and center) maintain perfect harmony, while the Seven Luminaries (sun, moon and five planets) obey the Celestial Emperor's decree, granting me the authority to proclaim: Since the division of the Supreme Ultimate (Taiji), I have cultivated for countless years. Now holding the talismanic mandate (Fulu) of Daoist magic, I command the authority of thunder. Winds and lightning converge, thunderclaps shake the heavens—I can divide day from night and trace ghosts to their source. Governing the thunder ministry's offices with impartial justice, I now dispatch all deities who must obey my orders immediately, acting with the authority of the True Sovereign of Divine Empyrean.

The text then enumerates five barbarian thunder generals: Zhang Yuanbo of the east (a key thunder deity), Guo Yuanjing of the south, Fang Zhonggao of the west, Deng Gongchen of the north, and Tian Yuan of the center. These generals drink the wind across their bodies, mobilizing the powers of the four directions (symbolized by Mao-You-Zi-Wu) and the central axis to swiftly summon dragon spirits. The ledger-keeping commander subdues ghosts—should any malignant spirits resist, thunder gods are dispatched to execute the six thunder techniques, summoning dark lightning retribution.

The Heavenly Gang (Big Dipper's handle) and Taiyi (Polaris) star deities manifest, while Jiang Hechong (a thunder god) responds to the command opening the Xun gate (wind position) in the southeast. Auspicious deities like Shengguang and Xiaoji transmit messages via Houkui (Ursa Major stars), as Hekui and Dengming deities descend. General Tang of the Upper Origin swiftly captures ghosts in the Si-hour position, General Ge of the Middle Origin seizes those in the Wu-hour position, and General Zhou of the Lower Origin apprehends those in the Wei-hour position. The Six-Wave Celestial Ruler (high-ranking thunder deity) commands the Five Thunder Celestial Soldiers to bring shackles and implements, crushing evil spirits and suppressing them with restraints.

The mantra "Om Yuanbin Huacheng" summons the Slaying God (specialized execution deity). For healing, add "Hongsha" to the incantation; for punishing evil, insert "Langling." Another specialized mantra—"Om Heilie Xing Fa'e Panzha Li Bujian Xing Housha"—can reduce all malevolent beings across the Three Realms to dust, enacted by decree of the Purple Tenuity Emperor (Polaris deity who governs all stars).

The conclusion declares: By celestial mandate I command the thunder forces, stabilizing the Nine Heavens (Daoism's highest realm) while exterminating demons. Celestial and terrestrial fires ignite as I order the Thunder God to unleash lightning, swiftly executing the decree of the Heaven's Most High (one of Daoism's supreme deities). To summon dark lightning, add "Shixin" to the incantation.

This scripture describes the talismanic incantations and summoning rituals of Daoist Thunder Magic (Leifa), a practice for invoking thunder deities to exorcise evil spirits. The terms "Celestial Mountain Thunder Enforcer" and "Lightning Deity" refer to titles of thunder generals in the Thunder Department.

When a ritual master employs this incantation, they summon the thunder general Zhang Yuanbo (one of the key deities in the Thunder Department) to lead the four thunder marshals—Tian, Wang, Wu, and Li—bringing wind, thunder, and lightning. Once the incantation is cast, the power of thunder manifests instantly to expel malevolent forces. The recurring phrase "urgently, urgently, in accordance with the statutes and ordinances" (急急如律令) is a common concluding formula in Daoist incantations, meaning "execute this command immediately."

The specific method involves the ritual master forming mudras (ritual hand gestures), tracing from the Gen (艮, northeast) position to the Kun (坤, southwest) position while visualizing the appearance of three thunder marshals ready to receive orders. Then, facing the Xun (巽, southeast) direction, they burn the talisman paper to summon the thunder gods of the five directions. The incantation emphasizes that the thunder deities must act without delay upon receiving the command, or they will face divine punishment.

The concluding section, "Year _ Month _ Day ___ Hour Dispatch," provides a template for the ritual master to fill in the exact time of the ritual. The phrase "The appointed officer, [surname], respectfully receives the decree and carries it out" signifies that the master, acting under celestial authority, executes the ritual. The entire passage illustrates the swift and formidable nature of Daoist Thunder Magic, harnessing the power of heaven and earth through incantations to expel evil and heal afflictions.

This passage describes the complete ritual procedure of Daoist Thunder Magic (Leifa), a practice for summoning thunder deities to exorcise evil spirits. The Thunder Pantheon system includes the Primordial Lord of the Thunder Department (Supreme Commander of Thunder) and the Jade Pivot Five Thunder Envoy (Ruler of Five Directional Thunder Generals) as presiding deities, under the leadership of the Northern Emperor's Protecting Sage True Lord (also known as Xuantian Shangdi, a major Daoist war deity), with lineage traced back to Master Zhao Chuyang (one of the Thunder Magic patriarchs).

The ritual begins with the priest facing southeast (the Xun position) to recite the Golden Light Incantation while visualizing radiant golden light and forming the "Yuan Heng Li Zhen" hand seal (a mudra symbolizing cosmic operation). Special hand gestures accompany incantations: the left hand forms the Zi-Wu Seal (thumb pressing the base of the ring finger) pointing northwest (Qian position) to visualize the Celestial Gate opening, then turns southeast to envision the Thunder Gate parting. At this stage, the priest imagines the Qian trigram (three solid lines) emerging from golden light, then uses the Sword Seal (extended index and middle fingers) to transform it into the Kun trigram (three broken lines), from which appears the Envoy Zhang—a figure with red hair wearing a Xiezhi crown (mythical beast-shaped ritual headdress), blue face with three flaming eyes, red robe with green sashes and golden armor, holding a halberd while standing on fiery clouds.

Subsequently, the Golden Light Incantation summons the Jade Emperor's decree, coordinated with directional hand seals: southwest (Kun) gathers deities, northwest (Hai) manifests five-colored auspicious clouds, the central position weaves golden light, and northeast (Gen) subdues evil spirits. Holding breath, the priest silently chants Thunder Magic mantras like "Om Li Pan" (syllables mimicking thunderclaps), mobilizing innate primordial Qi (Original Ancestral Qi) through specialized breathing techniques to merge the envoy with Thunder Marshals into one entity.

The ritual concludes with the "Riding Fiery Clouds Incantation" to summon Thunder Envoys—divine beings capable of traversing heaven and earth instantaneously, who descend upon the altar with lightning upon receiving talismanic orders to assist in vanquishing demons. The entire ceremony emphasizes "cosmic resonance between heaven and humanity," employing hand seals, visualization, and incantations to activate universal energies, embodying the Daoist cultivation principle of "internal alchemy (Neidan) refined within, external magic manifested without."

This scripture outlines a complete Daoist Thunder Ritual (a method for summoning lightning to exorcise evil spirits), including incantations, talisman (Fulu) drawing techniques, and internal cultivation methods:

Begin by reciting the "Demon-Subduing Thunder Invocation," a spell that summons the divine power of thunder and lightning. When the divine light shines forth, all malevolent spirits will be vanquished. The Flowing Gold Fire Bells (a Daoist ritual instrument) shake urgently as thunderfire surges like flying sand and rolling stones. The syllables "Hong Jizha" in the incantation serve as secret mantras to summon the Thunder Ministry deities. The Four-Eyed Ancient Marshal (a Thunder Ministry general) will arrive at the ritual altar with lightning and thunderclaps, obeying the command without hesitation.

Next comes the "Dismissal Incantation," composed of secret syllables like "Om Pan Pan" to send the deities back to their celestial posts. The text also records the "Ink-Grinding Incantation" and "Spirit-Concentration Incantation," both used during talisman preparation. Before drawing the talisman, regulate your breathing and visualize kidney water (lower body energy) ascending while heart fire (upper body energy) descends, converging at the Dantian (energy center below the navel). Guide the Qi flow with focused intent, completing the talisman during breath retention.

When drawing the "Primordial Self Talisman," silently recite the sixteen-word mantra, channeling the Primordial Ancestral Qi (the most fundamental energy) into the talisman through the vocalization "Ya Ya." One must also merge the conceptual essence of the character "Ling" (靈, spirit) into the talisman, inscribing special sigils at its core while visualizing the mystical symbols contained within the Ancestral Qi.

For activation, use the Thunder Ministry Messenger Incantation: "Om Zha Lin Jili..." This chant summons the Four-Eyed Ancient Marshal to subdue evil entities with thunderous firepower. Enhance its efficacy during Zi-Wu hours (noon and midnight) by forming hand seals (specific mudras). Once completed, the talisman becomes universally applicable—like an emperor commanding subjects—usable for exorcisms, weather control, and various ritual purposes.

The final "Man Jiang Hong" poetic section distills the Thunder Method's essence: This art originates from the primordial Dao, its profundity beyond words. The key lies in maintaining mental clarity, allowing the Great Unity Deity (Taiji Shen) to reside peacefully in the Dantian while primordial Qi gathers at the Mysterious Pass (between eyebrows or Dantian). True power emerges not from rigid adherence to talismanic forms but through serene spiritual resonance. Mastery enables wind-thunder manipulation, weather prayers, and spirit banishment, culminating in transcendent virtue and ascension to immortal rank, riding auspicious clouds to pay homage at the celestial court.

Note: "Qi" (炁) denotes the innate vital energy in Daoist terminology, distinct from postnatal "Qi" (气); "hand seals" (掐诀) refer to specific ritual gestures; the "Thunder Ministry" (雷部) represents the Daoist pantheon's lightning-governing deity system.

This passage explains the core principles of Daoist Neidan (internal alchemy) cultivation. The lower Dantian (energy center located three inches below the navel) corresponds to the Kan trigram (☵) in the Bagua (Eight Trigrams), serving as the gathering place for Jing (essence) and Qi (vital energy). Mental activities (wandering po-soul) induce physical changes, while the innate Yuanshen (primordial spirit existing before birth) constitutes the fundamental source of life.

When a fetus forms in the womb, the innate primordial Qi (most primal life energy) begins to emerge, while postnatal Jing-Qi derives from the Yin-Yang energies of heaven and earth. After the physical body takes shape, it develops hun-po souls (ethereal and corporeal souls), the seven emotions and six desires, and daily behaviors—all manifestations of the movement of Shen (spirit), Qi, and Jing. Practitioners must first recognize this "spark of spiritual nature before parental conception," the innate essence transcending postnatal thinking.

The cultivation method involves: maintaining mental stillness while sinking awareness into the Mysterious Feminine Gate (juncture between the Dantian and life gate), allowing Shen and Qi to naturally return. Daily practice, like nurturing an infant, eventually forms a true embryo (prototype of the internal elixir) within the body. This process is called "unified Qi returning to the origin," requiring activation of the yang line energy within the Kan trigram.

In the Bagua system, the solid central line of the Kan trigram (☵) represents yang energy, symbolizing its waxing from zi hour (midnight) to wu hour (noon). The broken central line of the Li trigram (☲) represents yin energy, growing from wu hour to zi hour. Cultivation harmonizes the body's Shen and Qi like the interplay of water and fire, circulating breath until achieving the state of "three blossoms gathering in the cauldron" (Jing, Qi, and Shen uniting in the Dantian).

All phenomena emerge from Yin-Yang transformations, and the human body likewise receives these energies. By harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water) through the mediating Earth phase of the spleen, the three energies (Jing, Qi, Shen) fuse into nine-cycle Qi, culminating in "five energies returning to the origin" (visceral energies converging in the Dantian). When the five spirit-masters (deities corresponding to the organs) operate in unison, the innate Yuanshen manifests spontaneously. This constitutes the foundation of Daoist practice—using the union of Shen and Qi to cultivate through primordial energy. Numerical symbolism illustrates Yin-Yang dynamics: heaven-one earth-two represents water-fire mutual generation, heaven-three earth-four shows metal-wood mutual restraint, until heaven-five merges with central spleen-earth, completing the Five Phases' cycle of generation and conquest.

This passage explains the cultivation and application methods of Daoist Thunder Magic (Leifa), a ritual practice for summoning thunder and lightning. The process can be divided into several key components:

The foundation lies in the principle of Five Phase (Wuxing) mutual generation: Metal begets Water, Water begets Wood, Wood begets Fire, Fire begets Earth. By harmonizing these five energies (Wuqi), the practitioner integrates various divine powers. The cultivator must meditate in stillness for ten months, achieving complete fusion of spirit (Shen) and energy (Qi) – a transformative process likened to weathering storms and thunderbolts – until attaining the ability to command spiritual entities.

Detailed instructions follow for creating talismans (Fulu) and incantations: one must visualize the talismanic patterns, channel energy into the meditation chamber, and imbue the charms with spiritual power. Mantras like "Om Wu Di Ni" serve as secret codes to summon Thunder Deities. The text specifies invoking the Five Directional Thunder Lords (Green Emperor, White Emperor, Black Emperor, etc.) during precise celestial hours (Mao, You, Zi, Wu, and Zhong), coordinating with Five Phase orientations to execute Thunder Magic.

The core section contains a series of thunder-summoning incantations: "Red Crow" represents Thunder Department generals, while "Wind-Fire Cloud Chariots" form the divine procession. Practitioners visualize black energy emerging from the southeast (Xun position), witnessing envoys riding dark clouds amid lightning flashes before absorbing these visions through focused intention.

Concluding with rain-invocation spells, the text calls upon water deities (Zhen Water Spirit, Kang Dragon) and stellar lords (Water Virtue Star Lord). The chants reference constellations and mythological figures like "Niu Jin Axiang Nü" (legendary rain-bringer) and "Hanba" (drought-causing demon), applying Five Phase conquest theory to dispel aridity.

This scripture demonstrates how Daoist Thunder Magic mobilizes natural forces through Five Phase theory, ritual incantations, and visualization techniques – presenting both profound cultivation methods and concrete operational procedures.

This scripture describes the specific procedures and incantations of Daoist Thunder Magic (Leifa), a ritual art for summoning thunder deities. The practitioner first invokes the Five Directional Thunder Envoys (corresponding to east, south, west, north, and center), represented by the azure, crimson, white, black, and yellow thunder messengers.

The ritual requires precise mudras (hand gestures) and step patterns: the left hand summons thunder soldiers while the right hand calls forth thunder officials, with the front foot moving swift as wind and the back foot rapid as lightning. The practitioner must also wield ritual implements like the tiger tally (hufu) and fiery lasso to summon the thunder generals and their troops for assistance.

The text mentions thunder deity titles such as "Tan Ju Lu Wen Lian Wu Po" and "Kui Wei Kan Xing Bi Jiao Po," which are names of thunder generals. The master must recite these divine names while coordinating with specific time orientations (such as the hours of zi, wu, and yin) and employing esoteric talismanic phrases like "open the celestial gate, close the earthly door, preserve the human passage, block the demonic path" to consecrate the ritual altar.

The ceremony culminates by invoking the decree of the Great Emperor of the Nine Heavens' Thunder Ancestor (the supreme thunder deity in Daoism), summoning thunder officials like Zhang Yuanbo from the Jade Mansion (the celestial thunder bureau) to descend upon the altar. The incantation concludes with the phrase "annihilate them for a thousand generations, sever their forms ten thousandfold," signifying the complete eradication of malign forces.

The entire ritual must be performed with strict adherence to prescribed steps, hand seals, incantations, and timing, harnessing the power of the Five Directional Thunder Deities to exorcise evil. These details reflect the meticulous liturgical procedures and formidable magical potency characteristic of Daoist Thunder Magic.