Taoist Thunder Ritual Schools and Their Characteristics

The so-called "Thunder Ritual" is a Taoist practice that combines internal body cultivation with talismans and spells. It can be applied to various aspects such as summoning wind and rain, subduing demons and capturing ghosts, praying for sunny weather and rain, and stopping floods and droughts. According to historical research, it originated in the Northern Song Dynasty and flourished in the Southern Song Dynasty. Many schools, such as Tianxin, Qingwei, Beidi, Shenxiao, Donghua, Zhengyi, and Shangqing, have inherited it. For example, Wang Wenqing, Lin Lingsu, and Zhang Xujing were highly valued by the Zhao imperial family for their mastery of Thunder Ritual. Classic texts on Thunder Ritual include Dao Fa Hui Yuan, Qingwei Dan Jue, and Fa Hai Yi Zhu.

Thunder Ritual integrates internal alchemy with talismanic and spell magic. It emphasizes visualization, spirit preservation, and internal alchemy cultivation, as well as prayers, fasting, and rituals, talismans, and spells. It is a fusion of various Taoist arts.

Thunder Ritual emphasizes internal cultivation by viewing oneself as a small universe. Due to the "resonance between heaven and humanity," Taoists believe that the organs within the human body can interact with heaven and earth. The head represents the Qian Heaven, and the feet represent the Kun Earth... To practice Thunder Ritual, one must hold onto the "Primordial Qi." When a person is born into the world, their essence, energy, and spirit gradually become stained with desires and impurities, preventing direct resonance with heaven and earth. The method to connect with heaven and earth is through cultivation to remove these impurities and return to a state of primordial purity, i.e., reaching the highest realm of internal alchemy. Only then can one achieve "resonance between heaven and humanity," combining one's own Qi with the Qi of heaven and earth, and one's spirit with the spirit of heaven and earth. In this way, one can summon wind and thunder, obtain rain when praying for it, and obtain sunshine when praying for it, achieving anything one desires. Volume 1 of Dao Fa Hui Yuan, "Dao Fa Shu Niu," states: "The Dao penetrates the Three Realms as one Qi. Heaven operates by Qi, earth generates by Qi, yin and yang expand and contract by Qi, wind and thunder move and sway by Qi, the human body breathes by Qi, and Dao and Ritual connect through Qi. Those who excel in practice know that spirit comes from Qi, and Qi comes from spirit. External distractions do not enter, internal thoughts do not exit. One Qi flows harmoniously, returning to the root and restoring life. Walking, standing, sitting, and lying down, it persists continuously. Pray to nurture one's vast Qi. Applied to ritual, one combines one's true Qi with the creation of heaven and earth. Thus, sighing becomes clouds and rain, and laughing becomes thunder and lightning. When using generals, the primordial spirit naturally becomes spiritual; when subduing evil, ghosts and spirits naturally submit. Penetrating heaven and earth, emerging from darkness into light, changing in thousands of ways, is there anything that is not me!" Wang Wenqing also mentioned in his Lei Ting Fan Hao Zhou the line: "Willow trees by the river blow over, even holding Chang'e does not startle," showing the power of high-level Thunder Ritual cultivation.

Qingwei Da Dao Mi Zhi also emphasizes the idea that internal cultivation is the outline of Thunder Ritual: "Since the primordial chaos, it has been passed down continuously, complete in everyone, equal in sages and ordinary people, lacking nothing, neither increasing nor decreasing. Cultivated internally, it becomes the supreme treasure, allowing one to become a supreme person; applied externally, it harmonizes heaven and earth, benefiting the country and enriching the people. As for inhaling mist, absorbing wind and clouds, commanding ghosts and spirits, driving thunder and lightning, all are the wonderful uses of this one truth, emanating from the classic of the heart's chamber." Zhao Yizhen, a Qingwei school Daoist at the end of the Yuan and beginning of the Ming dynasties, believed: "The wonder of Qingwei prayers lies in the creation within our bodies, not in the繁琐 (complicated) rituals of ascending the altar. If one can add the merit of cultivating virtue and resolving confusion in daily life, clarifying the creation within the body, and reaching the功夫 (effort) in stillness, then when the time comes to perform the ritual, issuing orders and grasping things, all are wonderful uses." Similarly, Zhang Tianshi's Zhen Ming Po Wang Zhang Song states: "There is no method outside this mind; spells, mantras, talismans, and diagrams combine wonderfully with the mind. When the mind combines with the spirit for wonderful use, a single point of spiritual light becomes a talisman." This also proves the important status of internal cultivation in Thunder Ritual.

Why is internal cultivation so emphasized in Thunder Ritual? This is because one must remove impurities to reach "pure truth," then connect with the spirit. Connecting with the spirit can also summon wind and generals, command ghosts and spirits, and drive thunder and lightning... Bai Yuchan's commentary on Xuan Zhu Ge states: "Rain is kidney water. Move the Qi of one's own Yin Sea to fill heaven and earth, and there will be rain. Sunshine is heart fire. Visualize the fire spreading through heaven and earth, burning up one's own Qi space, and there will be sunshine." "The heart is the Deng General, the liver is the Xin General, and the spleen is the messenger. Sincerity brings the messenger; anger of the liver brings the Xin General; the arousal of heart fire brings the wind fire." All these explain the outline of cultivation.

With internal cultivation skills, applying Thunder Ritual involves rituals such as expelling evil, commanding ghosts and spirits, and praying for rain... For example, Volume 77 of Dao Fa Hui Yuan, "Qi Yu Jue," states:

"First visualize the spirit, move the ancestral Qi to the liver palace for nine cycles, making the wood Qi abundant. Move it to the Jiaogong, generating heart fire for three cycles, making the fire vigorous. First let the yang reach its extreme, so that yin may be born. Then use this fire to generate earth, earth to generate metal, and metal to generate water for seven cycles, making the water vigorous. Then use this water to overcome fire for five cycles, eliminating all traces of fire. The Qi of the five elements all transforms into water, returning to the Huangting, rising to the Fengchi, and emerging through the two ears, becoming wind; rising to the mountains, emerging through the Shenlu, becoming clouds; using the Thunder Bureau, rising to the top of the head, inhaling and exhaling, becoming thunder; rising to the Niwan, entering the Huachi, moving the spiritual water to spray, becoming rain; rising to the Jiaogong, flashing from the eyes, becoming lightning. All five events are transformed from a single action in the Huangting." There are many Thunder Ritual schools. In terms of Thunder Ritual, there are Shenxiao Thunder, Yushu Thunder, Dadong Thunder, Xiandu Thunder, Beiji Thunder, Taiyi Thunder, Zifu Thunder, Yuchen Thunder, Tai Xiao Thunder, and Taiji Thunder. In terms of schools, there are Shenxiao School, Qingwei School, Tianxin School, and many other schools, with numerous branches. Taking the Shenxiao School as an example, under the two masters "Wang Wang Wang," there are masters Zhang, Li, Bai, Sa, Pan, Yang, Tang, and Mo, expanding greatly. – (Zhang Yuchou, Ming Dynasty).

Thunder Ritual schools have profound effects and broad efficacy. Therefore, not only do they have many branches themselves, but also schools like Zhengyi have absorbed parts of Thunder Ritual. The Southern School of Taoist Golden Elixir, starting from Zhang Nan, also practiced Thunder Ritual. Bai Yuchan wrote various works on Thunder Ritual. Each school has its own characteristics in talismans, general ranks, and practice methods in implementing Thunder Ritual. But regardless of the school, all take their own internal alchemy cultivation as the foundation. Thunder originates from the five elements; if humans can gather the Qi of the five elements into the Five Thunders, then Thunder Ritual is the Dao of the primordial, and Thunder Gods are the spirits within me. "One Qi, spirit harmonized, returning to the root and restoring life, walking, standing, sitting, and lying down, persisting continuously, so as to nurture one's vast Qi. Applied to ritual, one combines one's true Qi with the creation of heaven and earth, thus being able to sigh into clouds and rain, and laugh into thunder and lightning." – Dao Fa Hui Yuan.

Performing these rituals requires steps such as visualization, transforming the spirit, and swallowing saliva. Below is an introduction to the Thunder Rituals of various schools:

1. Shenxiao Thunder Ritual
Internal cultivation: First, rub palms, click teeth, and swallow saliva thirty-six times each. This dissipates the "impure and turbid Qi" inside the body, then perform "open the Heaven Gate and close the Earth Door"; from the eyes above to the Yongquan point below, recite the mantra: "Fire Emperor, Fire Divine King, Ma Sheng enters my heart." The "Thunder Fire True Pearl" in the Niwan suddenly explodes, with smoke and auspicious light enveloping the whole body. Then invite the "Water Emperor" into the kidneys, moving water out through the "Yongquan." When "water and fire intersect," the "Thunder Fire True Pearl" forms again and turns red, then invite the spirit.

In the Shenxiao School, sitting in meditation is also very important, such as closing eyes and sitting in darkness: calming the mind and spirit, crossing legs, straightening the back, holding the fist and preserving the spirit, etc. With internal cultivation combined with talismans and spells, one can well apply Thunder Ritual to expel evil and avert disasters...

2. Qingwei Thunder Ritual
The Qingwei School absorbed internal alchemy, forming its unique internal cultivation method. For example, Qingwei Shen Lie Mi Fa states: "During quiet sitting and regulated breathing, as if before the Taiji chaos was not yet distinguished, within the round light of the void, or as if within a single aperture of the round light." This belongs to the upper grade of alchemy methods and is also a sitting meditation practice, to be practiced morning and evening. Over time, one can reach a high level of internal cultivation.

Qingwei Dan Fa describes the three stages of refining essence, Qi, and spirit. Refining spirit into Qi is also called "refining form." The method is: enter a quiet room, sit cross-legged, focus the spirit and regulate breathing, visualize oneself in chaos, move the tongue to strike the upper palate seventy-two times, then wait for saliva to form in the mouth, repeating five times. Sitting 2-5 times a day can eliminate many diseases and provide many benefits such as not thinking of evil lust.

The application of Thunder Ritual also involves Taoist ritual procedures such as transforming the spirit and refining in the Taoist altar. "Transforming the spirit and moving Thunder" is often used in rituals, and must be closely coordinated with hand seals to achieve the purpose of inviting spirits, driving away ghosts, suppressing evil, and capturing demons. The procedure for "Transforming the spirit and moving Thunder": The staff for "transforming the spirit" draws the "Heaven and Earth Branch Combined" talisman, opening heaven and earth. The two hands' "Jade Seal" is burned over incense, then rubbed together for "three, five, four, combined." The "Sword Seal" writes the "Five Thunders Quickly Formed" talisman, opening the Heaven Gate, closing the Earth Door, leaving the Human Door, blocking the Ghost Road, covering the head with the two hands' "Hao Guang Seal." The Heavenly Eye moves the "Golden Light" talisman. The two hands' "Subduing Demon Pestle Seal" exhales the old and inhales the new. The two hands' "Jade Seal" levels the eyebrows, visualizing oneself. The left hand剔 (selects) "Five Thunders Quickly Issued" heavenly fire, earthly fire, thunder fire, thunderbolt fire, and the threefold divine fire of the sun in the middle to burn dry thatch. Three fans of auspicious wind and qi, eliminating all aversions. "Moving Thunder" uses the "Double Thunder Bureau" seal to move in five stages:

(1) Ancestral Palace Abdominal Part

(2) Spirit Palace Waist

(3) Five Qi Chest

(4) Thunder Sound Ears

(5) Niwan Palace Brain and Tian Gu.

And "Refining" relies on the法师 (Daoist priest)'s primordial spirit internal cultivation to intersect water and fire to refine the soul of the deceased, causing the deceased's illnesses in the mortal world to recover. [Taoist Yin Fu School Note: The Three Lights Refining inviting spirits are the Sun Day Lord, Moon Yin Lord, and the refining officials of Nanchang Zhu Palace. The Zihuang Refining invites the main deity Xuantian Zihuang Shangdi. Lingbao Refining, after the soul passes through water and fire intersection, requires burning twelve meridian talismans, summoning twelve Qi, to restore the soul's "five zang, six fu, bao ge, and root source." Nanchang Refining summons the Qi of the Five Directions and Five Emperors, making the soul "five returns and three turns, Qi connects to Tai Ling," "nine apertures accept the dark, releasing the original form." The Nine Palaces and Eight Trigrams Refining circulated in Taiwan is "distributed according to trigram Qi, refining soul and spirit to form shape, gathering the Three Primordials for Dao transformation, making nine Qi meet the spirit." ]

3. Shangqing Thunder Ritual
Also known as "Maoshan Fa." It is the system of rituals of the Shangqing School. The Shangqing School is one of the longest-continuing talismanic Taoist schools. Its talismans, along with Zhengyi of Longhu Mountain and Lingbao of Gezao Mountain, are collectively called the Three Mountains' Talismans. The ritual content is extensive, including summoning and dismissing ghosts and spirits, praying and averting evil, and using talismans and spells to cure diseases. However, unlike the Zhengyi and Lingbao schools, it emphasizes focused visualization and considers it the key to cultivation and practice. The transmitted Shangqing Dadong Zhen Jing and Huang Ting Jing are both cultivation systems mainly based on visualization. Based on visualization, various hidden transformations and flying through the three heavens Daoist arts are derived. Most high Daoists of this school have high cultural literacy, so they not only generally use traditional talismans and spells but also pay attention to theoretical explanations.

Sima Chengzhen of the Tang Dynasty in Xiu Zhen Jing Yi Za Lun - Fu Shui Lun states: "Talismans are cloud seal bright chapters, the characters of spirits. Strokes have images, so spirit and Qi exist; characters have generation, so vermilion is used for wearing. Water is the fluid of primordial Qi, the moisture of hidden yang. All有形 (form) things rely on it. Thus, water is the mother of Qi; if water is clean, Qi is clear; Qi is the root of form; if Qi is harmonious, form is peaceful. Although the body has its own internal fluids for glory and defense, the organs of the abdomen also borrow external nourishment. It can not only open the stomach and intestines, benefit fluid and Qi, but also guide talismanic spirit and assist prayer techniques." Shangqing talismans, spells, and ritual water are widely used in cultivation, curing diseases, and expelling evil. After the Song Dynasty, Shangqing Daoists absorbed internal alchemy thoughts to enrich their Daoist ritual theories. For example, Xiao Yingsou, the Shangqing Dadong Xuandu Sanjing Master of the Southern Song Dynasty, used internal alchemy thoughts to annotate Du Ren Jing, believing that when spirit, Qi, and essence mix into one, returning to the root and restoring life, all spirits gather and transform into an infant, which is called "merging with the Dao to become true," obtaining the true "treasure." At this time, one can perform various rituals: "When a person obtains this treasure in the body, moving freely and naturally, staying young forever, equal to heaven; spreading true Qi can transform earth and stones into treasures; spreading true Qi can raise dead bones into adults; spreading true Qi can save ten thousand diseases, and ten thousand diseases heal themselves; spreading true Qi can repel evil spirits, and evil spirits extinguish themselves; spreading true Qi can move wind and thunder, and wind and thunder shake themselves; spreading true Qi can support all things, and all things flourish; spreading true Qi can extract dark souls, and dark souls extract themselves. This is the boundless saving of people." Yuanshi Wuliang Du Ren Shangpin Miaojing Nei Yi Biao states that Shangqing rituals had a major impact in the history of Daoist rituals. From the Tang to the early Song Dynasty, the Shangqing School was in the mainstream position among various Daoist schools, holding the highest Daoist ranks and seals. Thus, when Daoist circles created and compiled ritual manuals, they often prefixed them with the name Shangqing. For example, the Tang Daoist Ye Fashan's talismanic methods were considered "originating from the Dao and rituals of the Zhengyi Heavenly Master of the Han Dynasty," but his book was prefixed with Shangqing, called Shangqing Yinshu Guisu Lingwen; Lingbao Zhai Fa, also prefixed with "Shangqing." Many new talismanic Daoist schools in the Tang and Song dynasties indeed have connections with the Shangqing School. For example, the Tianpeng Fa transmitted by the Beidi School, Tianpeng Shen Zhou, also known as "Beidi Zhu Fa," was first recorded in Tao Hongjing's Zhen Gao. The Northern Song Beiji Tianxin School is a branch of Zhengyi methods. Not only is its method called Shangqing Beiji Tianxin Zheng Fa, but in practice, it takes internal cultivation as the foundation, and the internal cultivation method focuses on visualizing the Three Lights, with Wushang Santian Yutang Zhongzao Gaoben Neijing Yushu specifically describing visualization methods, originating from Shangqing Fa. Some Daoists, although not practicing Shangqing Fa, have also received Shangqing talismans. For example, Bai Yuchan of the Southern Song Dynasty, the Fifth Patriarch of the Golden Elixir Southern School, also practiced Thunder Ritual, but he also received Shangqing talismans. As for Daoists in the world who expel evil and capture demons for people, many claim to practice Maoshan Fa.

4. Shangqing Xi Jin Da Fa [Zhao Gongming Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. Mainly for treating hauntings, expelling evil, curing diseases, and removing plagues. The ritual sacrifices Zhao Gongming as the main commander, collecting several talismans, mainly including summoning talismans, Qingwei Original Dao Jade Talismans, urging talismans, rapid descent talismans, Taiyi Hun Dun Jade Talismans, Shenxiao Wan Ying Zhen Talismans, Qingyuan Jade Talismans, summoning Xuantan talismans, summoning duty talismans, treating horse disease talismans, treating livestock disease talismans, treating cow yellow talismans. See Qingwei Yuan Jiang Da Fa Volume 17 for details.

5. Shangqing She Shan Wu Lei Fa [Liu Yanchang Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. Claimed to be able to capture mountains and reverse seas. The ritual sacrifices Liu Yanchang as the main commander, collecting nine talismans. See Qingwei Yuan Jiang Da Fa Volume 13 for details.

6. Shangqing Wu Yuan Chong Wei Lei Fa [Qu Kuang]
Transmitted by the Qingwei School of the Song Dynasty. Mainly for collecting plagues and averting diseases. The ritual sacrifices Qu Kuang as the main commander, collecting 15 talismans, mainly including Shangqing Xingzhen Shou Wen Wu Lei Da Zhuan, Shangqing Wu Lei She Wen Wu Shen Zhen Fu, Shangqing Zheng Qi Lei Guang Zhen Fu, Shangqing Jin Guang Rang Wen Yu Fu, Shangqing Zhi Wen Da Zhuan. See Qingwei Yuan Jiang Da Fa Volume 14 for details.

7. Shangqing Xi Ling Hong Yuan Da Fa [Zhao Gongming Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. It is said that this ritual can command spirits, expel evil, cure diseases, and induce labor. The ritual takes Zhao Gongming as the main commander, based on visualization and refining spirit, using both talismans and spells. Collects 61 talismans, mainly including summoning talismans, Huizhao Ling Fu, Taiqing Fei Jin Wan Ling Yu Fu, Shangqing Tong Yin Bing Ming Fu, Shangqing Xi Jin Hong Ming Yu Fu, Shangqing Xi Ling Jing Yu Bei Fu, Tai Xuan Hun Dun Yu Fu, Shangqing He He Fu Yun Fu, Shangqing Ling Fu, Shangqing Fei Heng Lie Ling Fu, Shangqing Zhao Ling Xun Ming Yao Fu, Shangqing Yu Qi Fu, Shangqing Shen Lie Shan Xie Fu, Huang Yuan Di Zhen Ce Ling Fu, San Qi Bei Xiang Fu, Shangqing Chong Xuan Ce Xuan Dong Zhang, Shangqing Shen Lie Yuan Hui Dong Zhang, Shangqing Shen Lie Jing Yun Miao Jing, Tian De Yue De Fu. See Qingwei Yuan Jiang Da Fa Volume 23 for details.

8. Shangqing Wu Chun Lie Lei Da Fa ---- [Yin Jiao Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Yin Jiao as the main commander, collecting 29 talismans, mainly including talismans for stabilizing houses, settling land, retreating illness, repelling evil, purifying impurities, and resolving grievances. See Dao Fa Hui Yuan Volume 37 for details.

9. Shangqing Xun Gong Xing Lei Mi Fa ---- [Xin Zhongyi Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. Mainly for commanding spirits to raise thunder, curing diseases, and inducing labor. The ritual sacrifices Xin Zhongyi as the main commander, collecting 33 talismans, mainly including talismans for summoning eleven Heavenly Lords, Yuqing Fan Qi Hun Hua Xing Lei Yu Fu, Yuqing Fan Jing Tai Xia Da Pi Li Fu, Yu Qin Xin Fu, summoning dragon talismans, reversing sea talismans, expelling evil talismans, treating diseases, inducing labor talismans, delivering dead fetus talismans, commanding ten thousand spirits talismans. See Qingwei Yuan Jiang Da Fa Volume 20 for details.

10. Shangqing Qiong Hua She Long Wu Lei Fa ---- [Wang Sheng Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Wang Sheng as the main commander, collecting eight talismans. See Qingwei Yuan Jiang Da Fa Volume 19 for details.

11. Shangqing Xun Gong Yu Que Wu Lei Fa [Xin Zhongyi Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Xin Zhongyi as the main commander, collecting 12 talismans, mainly including Yuqing Xing Lei Yu Fu, Shangqing Ju Lei Bao Fu, Feng Lei Xin Yin, Yuqing Xun Hua Nei Zhuan, Feng Lei Hong Ling Dong Zhang, Jiu Xiao Tong Hua Dong Zhang, San Dong Huang Ling Dong Zhang, Shangqing Tong Yuan Dong Zhang, Shangqing Shen Ling Dong Zhang. See Qingwei Yuan Jiang Da Fa Volume 20 for details.

12. Shangqing Yu Yuan Xi Jin Chong Ming Da Fa [Zhao Gongming Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Zhao Gongming as the main commander, based on visualization and refining spirit, using both talismans and spells. Collects 15 talismans, mainly including Tai Hua Xi Tai Fu Zhao Ming Fu, summoning talismans, Shangqing Ce Ye Fu, Shangqing Fei Bao Jie Ling Fu, Xin Fu, summoning Xuantan talismans, summoning duty talismans, Shangqing Ling Hua Yu Zhang. See Qingwei Yuan Jiang Da Fa Volume 23 for details.

13. Shangqing Xuan Du Sheng Zhen Huo Ling Lei Fa [Liu Ming Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Liu Ming as the main commander, collecting seven talismans, mainly including summoning talismans, Shangqing Yuchen Zhi Huo Jin Hui Yu Fu, Shangqing Fei Ling Lie Yan Da Pi Li He Fu, Xin Yin, Zuo Yin, Zhu Guang Huo Ling Dong Zhang. See Qingwei Yuan Jiang Da Fa Volume 18 for details.

14. Shangqing Xi Ling Guang Sheng Chong Xuan Nei Fa [Zhao Gongming Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. Mainly for commanding spirits to move thunder, scattering disasters, and eliminating calamities. The ritual sacrifices Zhao Gongming as the main commander, based on visualization and refining spirit, using both talismans and spells. Collects 17 talismans, mainly including summoning general talismans, Shangqing Tong Xuan Jin Fu, urging use post talismans, commanding assistant general talismans. See Qingwei Yuan Jiang Da Fa Volume 21 for details.

15. Shangqing Shen Lie Fei Jie Wu Lei Da Fa [Li Jia Thunder Ritual]
Thunder Ritual transmitted by the Qingwei School of the Song Dynasty. This ritual sacrifices Li Jia as the main commander, collecting over 170 talismans, mainly including incense talismans, raising wind talismans, raising cloud talismans, praying for rain talismans, raising thunder talismans, raising lightning talismans, praying for snow talismans, descending hail talismans, summoning dragon talismans, combining Qi talismans, treating evil and strange talismans, treating plague talismans, treating disease talismans, resolving alcohol talismans, protecting silkworm talismans, etc. See Dao Fa Hui Yuan Volume 46 for details.

16. Shangqing Fei Yuan Tai Yi Yi Jiang Wu Lei Fa [Long Shao Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Long Shao as the main commander, collecting 22 talismans. See Qingwei Yuan Jiang Da Fa Volume 15 for details.

17. Shangqing Xin Yuan Xun Gong Tong Yun Wu Lei Fa [Xin Hanchen Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Xin Hanchen as the main commander, collecting 9 talismans, mainly including Shangqing Xin Yuan Tong Yun Yu Fu, Shangqing Wei Ling Qiong Tai Dong Zhang, Shangqing Fu Yuan Shang Jing. See Qingwei Yuan Jiang Da Fa Volume 13 for details.

18. Yuqing Shu Hua Wu Lei Fa [Yu Zhao Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Yu Zhao as the main commander, collecting 37 talismans, mainly including Yuqing Qiqiu Yu Fu, various title talismans, Yuqing Jing Yuan Dong Zhang, Jing Yuan Qing Zhen Fu, Shan Xie Fu, treating disease talismans, inducing labor talismans, fumigating birth chamber talismans, stabilizing treasure talismans, wearing talismans. See Qingwei Yuan Jiang Da Fa Volume 15 for details.

19. Tai Chu Wu Lei Fa [Dou Pi Chu Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. The ritual sacrifices Dou Pi Chu as the main commander, collecting 59 talismans, mainly including Yuanshi Yi Qi Xuan Jing Tong Yun Dong Zhang, Yuanshi Yi Qi Bao Jie Dong Zhang, Yuanshi Yu Shu. See Qingwei Yuan Jiang Da Fa Volume 14 for details.

20. Yuanshi Huo Ling Fei Ying Zou Quan Zheng Wen Fa [Guan Yuancheng Thunder Ritual]
Transmitted by the Qingwei School of the Song Dynasty. Mainly for expelling evil and suppressing demons. The ritual sacrifices Guan Yuancheng as the main commander, collecting 19 talismans, mainly including summoning talismans, Yuanshi Huo Ling Fu, treating mountain beast talismans, village society talismans. See Qingwei Yuan Jiang Da Fa Volume 15 for details.

21. Wu Lei Chao Dou Fa
Transmitted by the Qingwei School of the Song Dynasty. Centered on visualizing the various gods of the Big Dipper, with merits of reciting mantras, stepping on the Big Dipper, visualizing the Dipper, and worshipping. Volume 58 of Dao Fa Hui Yuan records: "Wu Lei Jing states: Men and women in the world who can constantly recite the Dipper mantra can extend their lifespan. Writing talismans and ritual water can cure diseases and expel evil. When encountering the Dipper, face north in clean clothes, step on the Seven Star Gang, and bow forty-nine times. Afterward, visualize the Three Platforms, Huagai, and the Seven Primordials of the Big Dipper, then imagine colored clouds covering oneself on the left, right, front, and back. Bow at the first watch, continue bowing until the third watch and three points. Then bow twice, enter a clean room, offer sacrifices before the Big Dipper statue, light lamps and burn incense, and recite the mantra: 'The Dipper's Seven Stars, the essence of all spirits, the two assisting ministers, the three platforms bright, the six Ding jade girls, the four seasons of Ziwei, the Heavenly Gang Heavenly Yuan, the eight mysteries of Kan Water, the four-eyed immortals, the golden boys conveying messages. Recite a hundred times, and the seven truths will appear, extending life and driving away danger, cutting poison and extinguishing demons, praying as desired, preserving true nobility, naturally having light, Qian Yuan Heng Li, quickly as the Big Dipper's Tai Xuan Law.' If one can hold and recite a hundred or a thousand times, the spiritual efficacy is extraordinary." 22. Tai Chu Hun Yuan Lei Ting Nei Fa
Transmitted by the Qingwei School of the Song Dynasty. Taoism claims that this ritual "greatly can manipulate creation, secondly can command Heavenly Lords, thirdly can drive thunder and lightning, fourthly can protect and stabilize the country and home, fifthly can expel evil and cure diseases, sixthly can save the living and deliver the dead." The ritual is based on visualization and refining spirit, using both talismans and spells. Collects 25 talismans, mainly including Wuji Tian Zhang, Qiong Tai Zhi Zhang, Lei Ling Fu, Qingwei Ming Lei Li Ying Fei Fu, Yuanshi Yi Qi Lei Di Zu Fu, general prayer talismans, expelling evil and treating disease talismans, commanding ten thousand spirits talismans, summoning talismans, Bo Fu, urging talismans. See Qingwei Yuan Jiang Da Fa Volume 24 for details.