《道法會元》Vol. 99

This scripture records the esoteric methods of Five Thunder Prayers in Daoism, primarily explaining how to communicate with celestial deities through Thunder Magic (one of the Daoist ritual arts) to achieve purposes such as rainmaking and exorcism.

In Daoism, thunder is regarded as the divine power of cosmic creation, where wind, rain, and lightning are manifestations of heaven and earth bestowing blessings and virtue (De). The Five Directions (east, south, west, north, and center) are each governed by Thunder Gods, who can mobilize the energies of Yin-Yang—nourishing all things while also delivering calamities to vanquish demons. Beyond the Five Thunder Main Offices, there are additional Thunder God systems such as the Wind, Thunder, and Rain Divisions, which nurture all beings by stirring winds and clouds.

Daoist practitioners who cultivate Thunder Magic must submit memorials to the Golden Palace of the Vast Heaven (the highest celestial court in Daoism), petitioning the divine generals and troops of the Thunder Offices for assistance. This ritual art can be used to pray for favorable weather, exorcise evil spirits, heal illnesses, and even aid in military campaigns. The scripture emphasizes that sincere cultivation of this method brings one closer to the immortal path (Xian Dao).

The text then enumerates the main Thunder God hierarchy: Marshal Deng Bowen, the Swift Fire Commander, is the supreme deity overseeing the Thunder Divisions. Other deities include General He Anzhi of Shaoyang, the Great Thunder God Xu Meng, and envoys assigned to the Five Directions.

When performing Thunder Magic, one must first set up an incense altar facing southeast, sit in stillness to concentrate the spirit (Shen), and eliminate distracting thoughts. When the mind is fully focused, the practitioner must guide divine light to emanate from the third eye (between the eyebrows) through visualization. Simultaneously, they should hold a ritual brush to channel this divine light while reciting incantations and drawing talismans (Fulu) according to specific methods.

The scripture records several key talismans and spells:

• Summoning Thunder Sword-Tip Talisman: A talisman to invoke thunder and lightning.
• Golden Palace of the Vast Heaven Talisman: A talisman to connect with the highest celestial court.
• Command Spell: A chant to activate the power of talismans, capable of shaking heaven and earth and repelling all demons when recited.
• Iron Slip Talisman: Another highly potent talisman.

These talismans must be used in conjunction with specific chanting techniques. For example, reciting the incantation "The Golden Palace decrees, descending with mystic essence" seven times will trigger thunder and lightning. The scripture concludes by stressing that once a talisman is activated, its effects must manifest immediately—all demonic forces must be annihilated without delay.

This scripture records several important talismans (fulu) and their implementation methods used in Daoist Thunder Magic (a ritual technique for summoning thunder and commanding lightning). It primarily contains five types of talismans:

The first is the "Talisman of the Great One True Lord" (Taiyi Zhenjun Fu), which describes how to harness the power of thunder and lightning to vanquish malevolent forces when Heaven and Earth's Yin and Yang energies interact. When reciting the incantation, one must invoke the command of the Great One True Lord (a major Daoist deity), mobilizing divine kings from the Three Realms and the True Officials of Destiny to assist in suppressing evil spirits and protecting life during calamities.

The "Shaoyang Talisman" is specifically used to summon the Thunder Department deities, including the Thunder God, Lightning Mother, Wind Earl, and Rain Master—the Five Directional Thunder Gods—prompting them to swiftly gather clouds, release rain, and manifest their awe-inspiring power. Its execution requires the decree of the Great Emperor of the North Pole, Purple Subtlety (one of the Four Celestial Sovereigns in Daoism, who governs the stars).

The "Dragon-Control Talisman" explains the technique of transforming through golden dragons to mobilize the water palace immortals of the Nine Rivers and Five Lakes, commanding Yin soldiers and celestial generals to disperse clouds and vital energy (qi). It specifically instructs that this talisman must be written with cinnabar on new bricks and cast into dragon pools or rivers to pray for rain. If prolonged rains persist, white silk should be used instead, inscribed and burned on designated days (such as Guimao, Wuchen, or Xinwei days).

The "Dragon-Seeking Talisman" emphasizes purification, utilizing the power of Jade Liquid Primordial Essence (a Daoist cultivation term referring to refined internal energies) and the majestic radiance of the Supreme Elder Lord of the Upper Clarity (one of the Three Pure Ones, the highest Daoist deities) to dispel foul energies and baleful influences, with demon kings safeguarding the practitioner's form.

Lastly, the "Talisman of the Great One's Envoys" summons celestial bodies like the sun, moon, and stars, the Five Dippers and Five Planets (Daoist astral deities), as well as armored divine warriors, invoking the power of Mount Tai and Kunlun to enact the ritual. Each talisman concludes with the phrase "urgently, urgently, in accordance with the statutes and ordinances," signifying the immediate execution of divine will.

Note: Such talismans belong to esoteric Daoist ritual techniques and require internal cultivation (neilian) and specific ceremonies. The scripture's details—writing materials (new bricks, white silk), deployment locations (dragon pools), and auspicious dates (Guimao, Wuchen, Xinwei days)—reflect the Daoist principle of "resonance between Heaven and humanity" in ritual practice.

Here are several Daoist thunder ritual talismans (Fulu) for exorcism and warding off malevolent forces, primarily used to summon thunder deities (Leibu) for subduing demons, praying for rain, and averting disasters.

The first talisman describes the "Polaris Execution Decree," invoking divine generals under the command of the Great Emperor of the Purple Subtlety (Ziji Dadi, a supreme Daoist deity governing the stars). The incantation summons the Two Emissaries of Taiyi (Leibu officials) and the Seven Star Lords of the Northern Dipper (deities presiding over life and death), clad in iron armor. These beings command the Five Sacred Mountain Deities (guardians of the sacred peaks) and the Six Ding and Six Jia (protective warrior spirits). The chant emphasizes their thunderous might—any defiant evil spirits will be pulverized into dust.

The second talisman similarly invokes the Dragon Lords of the Water Realm (aquatic deities) and the Three Terraces and Canopy Star Lords (guardians of destiny). It highlights the Five Ding Warriors (thunder generals) who shake heaven and earth, specializing in slaying water demons. It concludes with the same stern warning: "Those who dare resist shall be reduced to ashes."

The third is the "Thunder God Commanding Chant" for Marshal Huohuo (a thunder general with a fiery red face). Depicted riding a yellow dragon and driving purple clouds, he leads the Thunder Duke and Lightning Mother (deities of thunder and lightning), the Wind Earl and Rain Master (deities of wind and rain), and others. Wielding a divine fire sword, he annihilates all demons. Through this chant, the practitioner temporarily gains authority to command myriad deities.

The final section details the crafting methods for four thunder talismans: all must be inscribed with cinnabar on new bricks, but their burial locations vary. The "Thunder Light Talisman" is buried at the ritual altar's center, the "Thunder Script Elixir Talisman" in the southeast, while the "Fire Script" and "Kan Brush" talismans are placed outside the altar at specific directions. These are exclusively used for rain-prayer rituals, said to yield immediate results.

An appendix includes the "Wind-Dispelling True Talisman" chant for the Greedy Wolf Star Lord (the first star of the Northern Dipper, governing fortune). It summons the Bright Yang General of Taiyi (a thunder official) and General Shaoyang (wind deity) to execute tasks swiftly. All chants conclude with "Swiftly, as by decree" (Ji Ji Ru Lü Ling), a standard Daoist phrase demanding instant compliance without resistance.

This scripture records the talismanic incantations (Fulu) of the Daoist Seven Star Lords of the Northern Dipper (personified celestial deities). Each incantation summons distinct natural forces, all following a standardized format. The proclamations originate from the Supreme Pure Jade True King, the Great Emperor of Eternal Life (a revered Daoist deity), with decrees issued by the Jade Emperor of the Golden Tower of the Vast Heaven (the supreme Jade Emperor).

The incantation of the second star, the Giant Gate Star Lord, commands clouds and rain, summoning deities like the "Essence of the Supreme Unity (Taiyi) and Six Yin Spirits" to veil the four seas in mist and repel ten thousand ghosts. General Shaoyang (a Daoist guardian general) must immediately execute these orders upon receiving the talisman.

The third star, the Wealth Preserving Star Lord's incantation specializes in thunder summoning, invoking the "True Being of Supreme Unity and Six Yang Spirits" to make thunder resound across ten thousand miles, also enforced by General Shaoyang.

The fourth star, the Cultured Star Lord's incantation governs lightning, mobilizing the "Mysterious Darkness of Supreme Unity and the Essence of Bing-Ding" (Bing-Ding representing the Fire phase) to instantly illuminate heaven and earth with lightning. General Shaoyang must act without delay.

The fifth star, the Pure Star Lord's incantation presides over rainfall, petitioning the "Supreme Cinnabar Origin and Essence of the Chariot Constellation" (one of the twenty-eight lunar mansions) to shower sweet rain that nourishes all things, executed by General Shaoyang.

The sixth star, the Martial Star Lord's incantation spreads hailstorms, activating deities like the "Polar Supreme Unity and Jade Radiance Primordial Essence" to bring hail accompanied by thunder and gales, requiring General Shaoyang's immediate compliance.

The seventh star, the Army Breaker Star Lord's incantation commands thunderbolts, summoning the "Heavenly Charge of Supreme Unity and Xu-Wu Spirits" to make lightning streak instantly across vast distances. General Shaoyang must not delay in executing these orders.

Each incantation concludes with the emphatic refrain: "Upon receiving this talisman, implement without pause," signifying the absolute authority of these decrees that celestial executors must obey immediately. These incantations embody the Daoist philosophy of mastering natural forces—through specific rituals and mantras, practitioners mobilize divine power to influence weather phenomena.

This scripture records a set of rain-praying talismans (fulu) and its corresponding divine hierarchy. It mentions seven talismans used to summon General Shao Yang (a Daoist guardian general) named He Anzhi when praying for rain from the Northern Dipper Star Lord (Beidou Xingjun). General Shao Yang is responsible for initiating cloud and rain transformations.

The text then lists seven primordial spirit generals (yuanshen jiang), high-ranking Daoist deities, each governing specific weather phenomena: General Jibo commands the wind, General Libo governs thunder, General Libo controls fire, General Hebo directs lightning, General Feibo brings rain, General Zhibo oversees hail, and General Xunbo manages thunderbolts.

Further, it enumerates seven emissaries from the Shenxiao lineage (an important Daoist school): the Wind-Driving Emissary harnesses wind forces, the Cloud-Gathering Emissary accumulates mist, the Thunder-Summoning Emissary calls forth thunder, the Lightning-Conveying Emissary transmits bolts, the Rain-Bringing Emissary releases precipitation, the Hail-Controlling Emissary regulates hailstones, and the Thunderbolt Emissary governs lightning strikes.

This divine system reflects Daoism’s anthropomorphization of natural phenomena, where specific deities are invoked to manipulate weather patterns. In Daoist ritual practice, rain-praying ceremonies typically follow this hierarchy, sequentially summoning the relevant deities for assistance.