《法海遺珠》Vol. 2

Pearls Left Behind in the Sea of the Dao, Volume Two (continued, part two) · Secret Teachings of the Cavern of Mystery

Thunder Edict for Commanding and Dispatching

I take purity and stillness as my foundation, and uprightness as my authority. I command ghosts and spirits to bow their heads, obey my orders, and attend me at my side. I make the wind and clouds gather and disperse at my command; every breath in and out accords with the workings of Heaven and Earth. Every movement follows the restraint of the Primordial Sovereign. From the Three Heavens above to the Nine Earths below, all obey my direction.

Heavenly Lord Liu Ju, you are the essence of Heaven and are supremely efficacious. I dispatch you to ascend to Heaven and present a memorial at the imperial court; to descend into the earth, reaching the deepest gates of the underworld; to enter the waters and reach the Dragon Court; to seize demonic spirits, bind them, and bring them forth in visible form; to rescue the sick and suffering, so that the afflicted recover at once; to attack demonic temples and shatter the camps of all ghosts; and to summon thunder and lightning, using true Qi to set the thunderbolts in motion.

I now stand waiting at the altar, hoping you will return soon. Do not disregard even minor matters, and do not betray our true covenant. Act at once, in accordance with the statutes.

Edict of Command and Dispatch of the Three Qi of Primordial Beginning, the Supreme Emperors, and the Thunder Lords of the Cavern of Mystery

Edict of the Primordial Yang Fire Phoenix

(The talisman design is omitted.)

Write this edict on yellow silk with a vermilion brush and place it inside a patent of investiture; it can then command and dispatch the myriad spirits. When faced with danger or hardship, one may urgently petition the Court of the Dipper. When seeking pardon for transgressions, one may appeal to Heaven and Earth. When confronted by locusts or drought, one may urgently summon thunder from the divine offices. The spirits respond with great power, and the edict may be put to use as needed. It may also be posted in the home to suppress and destroy major evils and ward off seasonal influences. It is extremely effective.

Edict of the Green Spirit’s Joined Credentials

(The talisman design is omitted.)

Write this edict on yellow silk with a vermilion brush and attach it to the top of a memorial. Use it to covenant with the Thunder Lords and command and dispatch the myriad spirits; it can be used for all manner of affairs. It may also serve as a command tablet, with a seal bearing a silk canopy on one side.

Edict for All Offerings of the Primordial Yang

(The name of the chief commander may be added.)

(The talisman design is omitted.)

Write this edict on yellow silk with a vermilion brush. Attach it to a square case, with a yellow certificate affixed below. From there it rises directly to the Three Heavens, without following the conventions for memorials submitted in the mortal realm. Place it inside a patent of investiture to open a path to Heaven and gain direct access to the imperial court; it may be put to use as needed.

Edict of the Green Spirit’s Jade Register

(The talisman design is omitted.)

Write this edict on yellow silk with a vermilion brush and attach it to the top of a memorial. Use it to covenant with the Eight Heavenly Thunder Lords and pray for rain, entering through the Three Offices to serve as a heavenly credential. Place it inside a patent of investiture to summon and command the thunder. The response will duly match the eightfold measure; the edict may be put to use.

Edict of the Primordial Yang Brocade Register

(The talisman design is omitted.)

(The following text is similar to the Jade Register edict. It describes the ritual procedures for praying for rain, summoning thunder, and placing the edict inside a patent of investiture for use; see the original scripture for details.)

Fragments from the Ocean of Daoist Teachings: A Plain-Language Interpretation

Vows of Alliance in Talismanic Writs and Appeals to the Thunder Powers

A talismanic writ for declaring an alliance with the Eight Heavens of Thunder, requesting a covenant with Heaven’s trust, and seeking a response

This kind of talismanic writ is used to establish an alliance with the heavenly realms in the eight directions and call upon the Thunder Powers to bear witness. Through Heaven’s trust, it seeks a response.

One method of use: Write the talisman with blue pigment and cinnabar. When the cooking fire is lit and the steam from the meal rises, cast the talisman into the stove to burn, thereby summoning the Thunder Powers to act.

Another method of use: Prepare a piece of crimson silk, five inches long and two inches wide. After writing the talisman in cinnabar, roll it tightly across its width and bind it securely with crimson thread. Place it over agarwood and burn it in a fierce fire. Its divine response is powerful, so it should be used when the need is urgent.

Azure Numina, Great Brahma Writ

Talisman form: Written in cinnabar on blue paper.

Function: Put the talisman inside a gao—a formal memorial of petition—and it can swiftly command the Thunder Powers of the Nine Heavens. Its efficacy is marked when one clearly declares one’s sincere trust and makes an urgent petition.

If calamity strikes the Court of the Dipper (the celestial office of the Northern Dipper, where the Heavenly Physicians reside), place the talisman there and pray for help. The response will accord with the request. Its divine power is immense and may be used as circumstances require.

Primordial Yang, Golden Brahma Writ

Talisman form: Written in vermilion on yellow paper.

Function: Place it before a memorial submitted to the Celestial Court. It seals an alliance through Heaven’s trust and brings thunder and rain at once. When used to deliver the departed, it removes the suffering of the distressed souls in the underworld and enables them to enter the Three Bureaus (the celestial, terrestrial, and watery offices, or related offices of the underworld). The myriad spirits will also respond.

Azure Numina, Jade Dais Writ

Talisman form: Written in vermilion on blue paper.

Function: It declares a command to summon the myriad spirits and requests an alliance through sincere trust. In an emergency, one may petition the offices of the gods. In cases of illness, submit a petition to the Court of the Dipper to summon the Thunder Powers, repel demons, and destroy evil. Its divine wonders are beyond words; it should be used with reverence and earnestness.

Primordial Yang, Jade Dais Writ

Talisman form: Written in vermilion on yellow paper. Another version is called “Summon Thunder and Bring It Down.”

Structure: In Daoist talismanic practice, talismans often mark directions and brush techniques. “Nine turns” and “six turns” refer to the number of strokes that turn; “surge” paired with the Earthly Branches (Horse, Hare, Rat, Rooster, and others) indicates the direction in which Qi is moved. “Open” and “join” mean beginning and connecting strokes. Phrases such as “submit a memorial” breaking through the Qian trigram, or “summon thunder” breaking through the Xun trigram, indicate the intent and function of those sections. The full form must be written according to the transmission received from one’s teacher; this explanation gives only the general meaning.

Words at the heart of the talisman, in essence:

Within the One, transformation takes shape; in the heart, its ordering is set.
At the beginning of Taiji, cloud script fills the Great Void.
The two Qi mingle and turn, moving along the paths of the clouds.

This means that the One Qi contains the power of transformation, while the heart orders its workings. From the first division of Taiji, cloud script is written across the Great Void. Yin and Yang, the two Qi, mingle and turn as they move along the cloud paths.

Talisman for Commanding the Myriad Spirits

The talisman often lists names of commands. Their general meanings are as follows:

Overall purpose: Seal an alliance with the celestial immortals and invoke the Jade Emperor’s command; direct the officers and generals of the Divine Empyrean; set the various Thunder Powers in motion; capture and subdue malevolent spirits; and command the myriad spiritual beings.

Note: The writings above belong to Daoist talismanic and thunder rites. Their precise strokes, visualization practices, and ritual settings require a complete lineage transmission. This plain-language explanation is intended only to clarify the meaning and cannot replace instruction from a teacher in actual practice.

Plain-language interpretation

If you still need to summon the east wind, you may add another passage of yinian (a formula silently recited while performing the ritual), saying:

East: Ma Yuxiu; South: Guo Yuanjing; West: Fang Zhonggao; North: Deng Gongchen; Center: Tian Yuanzong—for praying for rain.

On the talisman, dotting from top to bottom is for praying for clear weather; dotting from bottom to top is for turning the wind. Write the above into the talisman, then perform the prescribed ritual procedure.

Secret taboos within the talisman (the forms in parentheses are interchangeable; choose according to the lineage transmitted by your teacher):

• (wind and thunder / clouds) (lightning and rain / hail)
• (thundering heaven / heaven opens) (thundering earth / earth splits)
• (thundering at people / people live) (thundering at ghosts / ghosts perish)
• (Om Hum / Hum) (Jili / Zha)
• (Pantuo / subdue) (Dibu / descend)
• By command, summon Liu Ning and Ren, the three marshals, to reveal their true forms; let wind and thunder shake, and clouds and mist rise
• The great spirit descends, seizes the demons; heaven becomes clear, earth becomes tranquil. If anyone opposes me (heaven and earth / destroy the form)—add this inside the circle

There is also a general guiding phrase: (one step, one Qi, one talisman, one seal / the source of the myriad methods, the ancestral founders of the many gods)

Yushu Talisman for Dispelling Calamities: Write it with black paper and black ink, or write it invisibly on incense (without dipping in ink, using intention or the sword fingers to write upon the incense smoke).

Format at the foot of the talisman: (year, month, day, hour / I, so-and-so, perform this rite)

The talisman is represented as: ▲▲▲▲▲[unrendered talisman character]▲ (the marks here stand in place of the talisman’s form; copy it according to this lineage’s transmission).

Procedure for using the talisman

1. Place this talisman in the ritual measure (put it into a ritual measure or corresponding ritual implement), and conceal the seven-character blessing (the seven-character secret incantation is not written directly on the talisman).

2. When the rite is complete, recite over the incense burner:

Sweep away evil Qi; may all things proceed with success and integrity.

3. Recite again:

Heavenly Spirit, Heavenly Spirit, Yuluota Xue; clear away disorder and resolve hardship; may the Great Spirit of the Yushu proclaim its power. Purify and extinguish evil; guard the original truth. Urgently, urgently, by the command sworn by the True Lord, Master of the Dongxuan Teaching.

4. Use the sword fingers to write the character “Hong” on the incense, then split it in half down the middle; next recite:

All things receive the One Qi, and the spirit transforms throughout the myriad realms; in the dwelling place of thunder, may inauspiciousness be cut off forever.

(Then silently pray in your heart about the matter at hand.) Urgently, urgently, by the command of the True Lord, Master of the Dongxuan Teaching.

The teacher says: The two divine functionaries Yushu, Who Clears Away Obstacles, and Yushu, Who Resolves Disputes, respond immediately when invoked in cases of evil, urgent danger, or matters that are unclear.

Names of the two divine generals:

• Yushu divine functionary who clears away obstacles: Yunbin
• Yushu divine functionary who resolves disputes: Yuxie

Method: Take half a sheet of black paper, fold it in half, and cut it. Write the talisman in black ink, and include the names of the divine generals in it. Use black Qi (black energy, referring to a particular ritual intention or to black ink or incense) to write invisibly on the incense smoke. Use the sword fingers to write the character “Hong” on the talisman, then split it down the middle once the writing is complete.

The Nine Taboo Names (nine secret names, marked in sequence with ▲; their full transmission is not disclosed lightly):

Hong, Xu, Fu, Yi, Song, Ming, Cheng, Hong

Notes to help understand the passage

• Yushu: In Daoist thunder rites and practices for exorcism and dispelling calamities, scriptures and generals associated with the Yushu are often held in high regard. The talismans, incantations, and divine functionaries here belong to this tradition.
• Liu Ning and the three marshals of Ren: Names of thunder department marshals summoned by command in the talisman. Their specific forms and duties vary among traditions.
• Entering the measure, sword fingers, invisible writing, inscribing a talisman, and adding a phrase inside the circle: These are set procedures used by Daoist priests when drawing talismans and dispatching them. “I, so-and-so, perform this rite” is where the ritual master writes their own ritual name and office.
• The many interchangeable synonymous forms in the passage (such as “thundering heaven” / “heaven opens”) are often used to prevent the disclosure of secrets or to distinguish transmitted lineages. Practitioners should use only the set received from their own teacher and should not mix forms on their own.

The Pearl Beads Left in the Sea of the Dao: A Plain-Language Reading

Jade and Brocade Cases (catalog numbers: 205060/307080)

Great Brahma, Golden Brahma: Threefold Addition

Jade Seal of Azure Numen; Jade Seal of Primordial Yang and the Jade Emperor

• Turn right six times, moving in Yin’s reverse direction, and guide the kidneys’ mysterious Qi into the talisman through the right eye.
• Turn left nine times, moving in Yang’s forward direction, and guide the heart’s spirit-Qi into the talisman through the left eye.
• Turn right six times, moving in Yin’s reverse direction, and guide the kidneys’ mysterious Qi into the talisman through the right eye.

Empty-Writing Formula

“The cinnabar of the mouth is born” (blow out breath with black Qi): for the second repetition, turn right thirty-six times; for the third, turn right sixty times.

“Heaven itself is upright” (breathe out with red Qi): for the second repetition, turn left forty-nine times; for the third, turn left eighty-one times.

“The cinnabar of the mouth is born” (blow out breath with black Qi): for the second repetition, turn right thirty-six times; for the third, turn right sixty times.

The Four Correct Qi (directed toward You and Zi)

(At this point, thunder and rain rage; golden serpents of lightning dart through the sky, and thunderbolts darken the heavens.)

(Point toward the Kan position.)

(Thunder, Xi, Liao, and Huang) added to the stellar lodges

Second repetition: right thirty-six times, left forty-nine times, right thirty-six times.

Third repetition: right sixty times, left eighty-one times, right sixty times.

Adding the Dragon at the Crescent Moon

(Used when submitting memorials, treating illness, driving out evil, praying for clear skies or rain, making offerings to the Dipper, and dealing with hauntings.)

(Movement within movement; stillness within stillness; add the talisman.)

Talisman Seat

(Rain) (Yin enclosing Yang) (Sun) (Yang enclosing Yin)

Spirit Talisman (written in cinnabar on yellow paper)

Thunder Characters: General Command

The spirit-generals summoned:

• Great General Who Pacifies Heaven
• Great General Who Pacifies Earth
• Great Generals of the Left and Right Walls
• Great General of the Forward Battle Array
• Lord of Thunder and Mother of Lightning; Earl of Wind and Master of Rain
• Eastern Horse Envoy, Southern Guo Envoy, Western Fang Envoy, Northern Deng Envoy, Central Tian Envoy
• Zhang Envoys of Swift Flight from the Five Directions

(Effected within the field.)

After completing the talisman on the right, recite:

Great Thunder Lord of the Celestial Realm, thunderbolts shake the void! Eight million thunder troops surge and scatter through the Kongtong Mountains! Should any dare to resist, the Marshal’s command allows no exception! Seize them and bring them beneath Kui and Gang, that all may be purified forever! Swiftly, swiftly, in accordance with the command of the Great Thunder Lord of the Celestial Realm!

(Seal with “Xi.”)

Vernacular Interpretation of The Pearl Bequeathed by the Sea of Dharma

Treading the Dipper and Visualizing the Spirits Before Calling Rain

Before the rainmaking ritual begins, turn according to the ritual procedure: take six steps to the right, then nine to the left and six to the right. Sit still with the mind focused, enter a state of meditation, and begin visualization: picture and gather the true Qi within the mind.

First visualize primordial Qi rising, then descending to the Dantian (called the “descending palace” in the text). Let it revolve six times within the body, then rise again. Spread the primordial Qi densely throughout the body and blow it into the talisman. Next, visualize spirit Qi descending into the Mysterious Palace (the Dantian). After it revolves nine times, let it rise again and spread densely throughout the body. Send it into the talisman with the two breaths known as “inhaling” and “exhaling”: Yin Qi moves against the current, while Yang Qi moves with it, each coordinated with its direction.

Three Sequences of Steps and Their Numbers (Ritual Notation)

• First: six steps right and fifteen, or sixteen; nine left and six right.
• Second: thirty-six steps right and forty-five left, or thirty-six right.
• Third: sixty steps right and eighty-one left, or sixty right.

These numbers indicate the steps taken while treading the Dipper or turning around. They are used with the directions according to the oral instructions passed down by the teacher.

Fire Signals, Taboo Names, and Hand Signs

Along with “nine minor, nine” and other fire signals—signals, step counts, or time markers used in ritual practice—silently recite taboo names such as “Jade Brocade.” Nine steps with the left hand correspond to “Heaven,” while six with the right correspond to “Mouth.” Nine on the left is “Heaven’s exhalation” and is coordinated with the Chong directions, such as Mao and Wu. The Four Qi and the Bright Dipper refer to the Li Palace, the Sun, and other such terms; these are names for hand signs and directions.

For the Li trigram, use the Bright Dipper hand sign to point to Gen and distinguish Yin from Yang. Other terms include the Heavenly Script, a celestial script used for talismanic characters, as well as the names of incantations or commands such as the Fire Chariot Order and Dada She.

Characters and Dipper Steps for Clear-Sky and Rain Talismans

On the right, use “rain-clearing” or “jade” for Yang; on the left, use “clear-sky” or “cloud” for Yin.

The “Nine Minor Seals” are coordinated with six, nine, and six. Use the blowing method and tread the Dipper in the You and Zi directions. The “Nine Seals” are coordinated with nine, six, and nine. Use the exhalation method and tread the Dipper in the Mao and Wu directions. These are combined with the names and taboo names of deities such as Kui, Jinyu, Thunder, and the Sun.

Sitting Quietly at Midnight to Present a Petition

Sit quietly at midnight and enter deep stillness. Silently compose and present a written petition in the mind, making a formal request to the heavenly court. Before presenting it, one must first see the celestial star or Dipper associated with one’s birth destiny or ritual altar appear.

Present the petition to the Three Pure Ones and the divine emperors. If it is approved, there will be a response: one may see a dragon’s form or signs of rain, a red glow, a sword descending, or golden characters falling from a seal. The response differs from person to person and should be interpreted accordingly.

Reporting to the Thunder Department and the Dragon King of the Eastern Sea

Once the response is clear, bow and divide the spirit, returning to the “gallbladder palace” within the inner pass. This refers to the gallbladder organ in inner visualization, or to a symbol of the Thunder Department. There, see the True King of the Divine Empyrean, one of the principal deities of the Thunder Department, and report that the petition has been approved. After dispatching the generals, send the lunar general, a Daoist divine general, inside to meet the Dragon King of the Eastern Sea and obtain the authority over rain under his jurisdiction. Set the date and time for the rain to fall.

Only after the response is clear should the talisman be written. Sit quietly again and observe the altar scene: are generals guarding the altar, or has a dragon appeared? Wait until the generals have finished reporting. Then ascend the altar and proceed confidently to call the rain.

Talisman for Restoring the Primordial State and Summoning Thunder

Write on yellow paper with cinnabar, using the jade-script fire brush. The talisman commonly includes the names Primordial Beginning’s Three Qi Lords, the Jade Emperor of the Golden Tower, and the Lord of the Northern Pole and Purple Tenuity. It also bears phrases such as “By command, summon the Three and Five Generals; descend at once,” along with the names of the Three Divine Kings—Liu, Lü, and Zhang—to urgently summon them.

Note: This text presents a practical ritual procedure for calling rain and summoning thunder. It includes Dipper step counts, gathering Qi and sending it into a talisman, hand signs and directions, petitions made at midnight, and inner-vision reports to the Thunder Department and the Dragon King. It is to be performed in full at a ritual altar with an established lineage, following a teacher’s instruction. The numbers, directions, and taboo names are often tied to the oral formulas of a particular tradition; the text alone is not a basis for attempting the ritual.

(This minister, [name omitted],) has received the order and proceeds bearing the talisman.

Three-Five Shaoyang Thunder

(One talisman is handed to the master, and one is entered into the register. The next day, use two more talismans to urge the summons. If there is no response, urge it again; do not be negligent. If the talisman loses its efficacy, it may also be written on incense and burned in the burner.)

Eight Trigrams and Six Extremes

(Kan) (Li)

Inner Mystery

(First Xin) (Second Deng) (Third Liu)

For rain, turn six times to the right: take the dark Qi from the kidneys and blow it in. For clear weather, turn five times: take the Qi from the heart and breathe it in. Apply this within the thunder talisman.

Mystery of Command

Two, two

(Apply and cover with the Yin-Yang Dipper.)

Talisman for Summoning the Five Spirit Kings

(Liu Ning, Ren, Lü, and Zhang—the masters of the Five Spirits—come swiftly!)

(This minister, [name omitted], receives the talisman and carries out the summons.)

Heavenly Origin Talisman for Summoning Thunder (Write in vermilion on yellow paper; apply the talisman in nine turns.)

(Lord of the Three Qi of the Primordial Beginning) (Jade Emperor, Lord of the Golden Palace) (Lord of the Vermilion Mound at the Southern Pole)

(By command, summon the aged generals of the Nine Yangs to descend swiftly) (Ancestor of the Ten Thousand Methods)

(Liu Ning and Ren—the Three Spirit Kings—receive the talisman and come swiftly.)

(This minister, [name omitted], receives the talisman and carries out the summons.)

Refining and Joining the Inner Mystery

(Wind and thunder shake Earth’s Gate; dark Qi gathers at Li-Wu.)

The master gathers the spirit and settles deeply. With eyes closed, the spirit is drawn inward, and its light turns down to behold the inner Mystery Palace. The Qi of the two kidneys splits open and rises to the Crimson Palace, reaching the spirit’s mansion. It envelops the red and black Qi, which join and intertwine in the heart, uniting with the spirit-Qi. When Water and Fire mingle, this is called “taking the general”: at the center of Kan, the solid Fire kindles and transforms the Yin within the belly of the Li Palace, causing it to rise to the Flower Valley Mansion.

The Dragon (the liver’s green Qi on the left, which stores the hun) and the Tiger (the lungs’ white Qi on the right, which stores the po) mingle and join with the spirit’s dark Qi in the heart chamber, forming a purple-gold sphere. The spirit’s dark Qi combines with the green, white, red, and black Qi. In the central chamber, the mind directs the four Qi to form a sphere of golden light. The mind belongs to Earth and is yellow; this is what is meant by saying that Jing, spirit, hun, po, and mind transform into purple-gold frost.

The mind visualizes the purple-gold sphere descending to the lower Dantian, entering the coccyx from the Dantian, then moving up the spinal passage to the Niwan. It flows down again through the twelve-storied tower to the central palace, where the ancestral Qi draws it upward to surge into the Niwan.

During cultivation, visualize the Elixir Pellet (the essence and Qi formed through internal refinement) bursting out through the crown gate (the area around the Baihui point at the top of the head). The crown gate splits open, and a golden sphere of light fills heaven and earth. Within it, a child gradually grows, taking on your own appearance. Clad in a yellow Daoist robe, this child is your True Person of Original Destiny (your innate true spirit and original, precelestial nature).

Next, visualize your eyes opening and looking upward, your tongue touching the roof of your mouth, and your spirit and intention rising straight into the void. In the void, a Southern Dipper (the six stars of the Southern Dipper, often associated with longevity and talismans) appears. At the Xun Gate (a bodily aperture corresponding to the southeast, here referring to the Dantian or a specific passage), you see your master standing within the mouth of the Southern Dipper: dressed in black, with loose hair and bare feet, holding a sword as he stands at the mouth of the constellation. You also see your master holding his sword upright and looking down. Above your crown gate is a ray of light, and upon it stands the Compassionate Mother of the Myriad Spirits (a sacred mother deity who protects all spirits), barefoot and gazing down.

Two streams of firelight shine across one another. On the left are the two marshals Deng and Liu; on the right are the three marshals Zhang, Ning, and Ren (all marshals of the Thunder Department or protective marshals). Then, with a movement of spiritual light, countless True Thunder Spirits (true deities of the Thunder Department) appear in clear array all around.

At this point, visualize your True Person of Original Destiny approaching your master, bowing inwardly three times, and presenting this invocation:

“By good fortune in a former life, I have been able to inherit the teachings of the tradition. I respectfully hope for your compassionate favor: grant the plea I bring and issue a command to the three great marshals Liu, Ning, and Ren to assist me in carrying out this practice. I have presumed upon your august authority; my earnest appeal is beyond measure, and I await your command with utmost sincerity.” (If praying for rain or for some other matter, adapt the invocation to that purpose.) Visualize your master granting the request.

When the invocation is complete, recite inwardly:

“Heaven unites with my true self; earth unites with my true self; the sun and moon unite with my true self. The Three Terraces cover my crown; the Twenty-Eight Lunar Mansions unite with my true self. My spirit enters my master’s spirit; my master’s spirit enters mine. Together we travel throughout the Three Realms, and in my master’s place I save the myriad spirits. When the work is done, I am entered in the Jade Register and accompany my master back to the Purple Court.”

Recite the sounds hong, ti, da, a, mo, suo, sha, and others (mantric sounds used to gather and settle the mind).

After the incantation, or once the intention of the prayer has been completed, withdraw the spirit. If you wish to summon the Thunder spirits, continue at this point by reciting the Thunder Assembly Chapter:

“Chaos had no form; from the primal Qi all things were born. Heaven and earth opened into brightness, and thunder moved through them. Ta, you, Great Brahma, hong, ji, lü, heng: Yin and Yang meet; sun and moon race through the heavens. Ju-nu, shi-na, zhi-he-ju-zhen: with each breath, hong, zha, ji, bo. Auspicious essences embrace harmony; green wind and fire are set in motion. Hong-zhong responds, and all becomes bright; boundless brightness, hong. Above, harmony; below, law. Mountains, seas, and rivers are at peace. The True Crow is now tranquil; the true command returns to its source. Recite this once, and thunder descends: swiftly, by the command of the Thunder Emperor of the Dongxuan Cavern.”

The internal cultivation described above is the method of Cloud Formation and Stabilization (an inner visualization of Qi gathering like a cloud formation and settling within the body), as well as a secret method for summoning thunder and rain.

This text belongs to Daoist internal cultivation and Thunder ritual practice. Its emphasis is on carrying out visualization, invocation, mantric sounds, and summoning thunder as one continuous process. The names of the marshals, the Southern Dipper, and the Xun Gate mostly refer to positions and scenes within the visualization. The practice should be undertaken with guidance in liturgy from an established lineage; it should not be attempted from the written text alone.

The Method of Internal Refinement (refining Jing and Qi within the body. One must practice for eighty-one days until the skill is perfected before a responsive manifestation can be obtained.)

Quiet Sitting and Regulating the Breath: Settle the mind and spirit, sit upright without moving, and remain quiet and focused for a long time. Even out the breathing for eighty-one breaths (one inhalation and one exhalation count as one breath). Lower the head and visualize the Dantian (energy center), the spirit’s dwelling. Feel Yang Qi gradually growing stronger, and keep the attention centered in this dwelling. When the eighty-one breaths are complete, the true form of Lord Liu will be fully formed.

Invoking the Spirit through Silent Recitation: Silently recite the three characters “Jiu Pan Zha” nine times. Visualize them transforming into nine rays of cinnabar light, gathering in the spirit’s dwelling and forming the true shape of Lord Liu. Then pay homage to the Imperial Preceptor. Visualize the Yellow Court (the Dantian) as if it were the Jade Palace of the Divine Empyrean, where the Supreme Emperor of the Jade Pivot sits with robes open, legs crossed, and a sword in hand, surrounded by blue-green light, with the Thunder Gods arrayed to his right.

Steps for Summoning Thunder:

1. Visualize the spirit’s dwelling again, and silently recite the oath chapter from the Thunder Scripture of Formless Chaos.

2. Use the two-character summoning spell, silently reciting it with the lips. Raise your head toward the Li direction (south), make an angry expression, and open your eyes wide in a fierce stare.

3. See the Marshal emerge from the left eye riding a cloud of fire, standing before you with his head reaching the heavens and his feet planted on the earth.

4. Use this method to seek clear weather. To seek rain, have him emerge from the right eye riding a black cloud.

5. Visualize the Celestial Lord soaring through the heavens, driving the winds and clouds into motion, as thunder and rain break out.

6. Then loudly summon the Celestial Lord to the altar, announce your intention, and dispatch him.

Sending the Spirit Back to Its Place:

• Lower your head and visualize the Yellow Court again. Silently recite the Thunder Scripture for Commanding and Mobilizing, that is, the Formless Chaos spell, once, seeing each character as golden.
• Glare with your eyes wide open. Visualize two rays of golden light shooting from your eyes, and see the Marshal depart riding those rays.
• Make the wind and fire hand signs, commanding the strong wind to rise (at the hour of the Pig), fire to blaze (at the hour of the Rabbit), and thunder to sound.
• Recite the two-character spell “Command to Act,” dispatching it with a finger gesture (at the hour of the Goat).
• For major matters, recite it eighty-one times; for minor matters, thirty-six, fifteen, or nine times.

Sending Forth and Returning the Spirit:

• Draw in a long breath through the nose, open your eyes wide in a fierce stare, and send out the spirit and consciousness. The victorious body (the original spirit) is in the heavens, where the true form of Lord Liu can be seen clearly.
• (The preceding practice of continual visualization and refinement is called refining the spirit.)
• (To focus inward from the central palace and direct the spirit through both eyes is called sending forth the spirit. When the eyes emit light, this is called spirit-emission. When employing the spirit to carry out a task, the divine light of both eyes shoots forth to aid the Heavenly General’s authority; sending him onward in this way is called dispatching the spirit.)
• (Drawing the spirit in through the nose from the Niwan Palace and returning it to the original palace is called returning the spirit. One bowing forward and one leaning back are the subtle workings of sending forth and drawing in.)

This scripture records several types of Daoist talismanic incantations (Fulu) and their methods of creation and application, involving secret techniques for summoning deities and transmitting messages. The main content is divided into several sections:

First is the "Returning the Spirit Incantation," a mantra for recalling one's consciousness to its original position. When chanting, one must visualize Celestial Lord Liu (a Daoist guardian deity) descending through the crown of the head (the Muddy Pellet Palace, or Niwan Palace), standing on flaming wheels with a golden whip in hand, gathering scattered consciousness back to the spirit mansion. The incantation essentially commands the spirit to return to its abode and the vital energy (Qi) to settle in the Dantian (energy center), ensuring proper invocation in subsequent rituals.

Next are two methods for creating "Family Letter Contract Talismans." The first requires yellow talisman paper, two inches wide and three and a half inches long, using the Chen hand seal (a specific mudra) while absorbing purple Qi to form the talisman. During inscription, one must visualize the form of Immortal Ma (a Daoist female transcendent): a red face with a square forehead, large eyes and ears, wearing a sevenfold golden Daoist crown, clad in purple robes and black shoes, holding a thunder ruler while standing in the spirit mansion. This talisman is used to transmit messages to ancestral masters. The second talisman also uses yellow paper but must be inscribed with cinnabar while absorbing fiery Qi into the design. In emergencies, black paper may be used to send urgent appeals to the master's abode.

The scripture emphasizes key visualization points during talisman creation: one must imagine the ancestral perfected ones (Daoist adepts) with youthful faces and bound hair, wearing yellow Daoist robes barefoot, holding thunder rulers, transmitting messages through Immortal Weng to Immortal Ma. These methods are secret techniques passed down through lineages, with the text warning they are "marvels not to be disclosed for a thousand pieces of gold." Those who reveal them risk calamity upon themselves and their ancestors for nine generations—these are profoundly arcane arts of utmost secrecy.

Finally, there are instructions for using the "Message Incense Talisman." Made from yellow paper one and three-tenths inches wide and nine inches long, it should be rolled horizontally, tied with thread, and burned in an incense burner. When used, one must command the thunder deities at the ritual altar to bring timely rain, accompanied by incantations declaring, "This general shall immediately summon thunder and distribute Qi, with peals shaking the heavens and merging with true energy, as if the Celestial Emperor himself were present," signifying the talisman's transmission to the heavenly court.

These contents demonstrate the concrete operational procedures of Daoist talismanic magic, emphasizing visualization techniques, material specifications, hand seals, and incantations—reflecting the tradition's emphasis on ritual transmission and precise ceremonial protocols.