《道法會元》Vol. 109

To cultivate the Great Dao (Da Dao), one must first nurture the heart-mind; to master Daoist methods, one must first rectify oneself. The key to self-cultivation lies in transforming one's thoughts—the root of practice is in the heart-mind, the foundation of Daoist methods is in oneself, and the essence of self-cultivation is in intention. When the heart-mind is open and upright, the water and fire (referring to Yin-Yang energies) within the body naturally balance; when one's conduct is proper, talismans and incantations (Daoist ritual practices) naturally become efficacious, and malevolent forces naturally retreat. When body and mind are properly cultivated, people's hearts will naturally align, and hierarchy will naturally fall into order. These three aspects are actually one—though spoken of separately as three matters, they are fundamentally interconnected.

Dao and methods are inseparable: without Daoist methods, one cannot establish oneself in life; without the Great Dao, it is difficult to subdue malevolent forces. To practice the Great Dao, one must strictly adhere to cultivation principles. Improper conduct makes it impossible to uphold Daoist methods, and without established methods, one loses the foundation—this foundation is the "Dao," the true essence of self-cultivation. Spirits and deities easily perceive human hearts, yet humans struggle to comprehend the state of spirits. Therefore, Dao practitioners must nurture their heart-minds, which requires rectifying themselves, and rectifying themselves requires correcting their actions. If talismans lack efficacy or deities remain unresponsive, it is surely due to deficiencies in these three aspects. If one has perfected these three yet still sees no results, it is because the Supreme Most High (Taishang, the highest Daoist deity) has other arrangements—not because the practitioner has violated the Great Dao.

Though talismans, seals, incantations, and formulas (Daoist ritual arts) serve as transmitted ceremonial forms and are precious instructions from the Supreme Most High, their most essential secret lies in a single "pivot"—the crucial hinge of the human body. Just as the heavens have their pivot to transform and nurture all things, as the earth has its pivot to gather rivers and seas, so too must the human body have its pivot to commune with divine spirits. This pivot unites the profound mysteries of heaven and earth and aligns with the supreme principles of Yin-Yang: in the grand view, it connects with the wonders of creation; in the subtle view, it reveals the origins of the Three Powers (heaven, earth, and humanity) and all phenomena. The Qi (vital energy) of the Five Directions and Five Phases (Wuxing), along with the myriad deities of the Three Realms, respond to our call precisely through nurturing the heart-mind, rectifying oneself, and cultivating the body.

Without nurturing the heart-mind, thoughts inevitably become deviant; without rectifying oneself, conduct is certain to go astray; without correcting actions, body and mind will ultimately collapse. An unnurtured heart-mind means the Dao-mind remains unsteady; an unrectified self means divine spirits won't respond; uncorrected actions mean cultivation will surely fail. These three form a cycle of cause and effect, with virtuous conduct at the core—benevolence, righteousness, forgiveness, and loyalty are the practice of the Great Dao and the manifestation of Virtue (De). Therefore, the Supreme Most High established profound dialogues of inner and outer correspondence in the scriptures, which later students should carefully contemplate.

(This scripture passage elucidates the core essentials of Daoist cultivation: through the trinity of nurturing the heart-mind, rectifying oneself, and cultivating the body, one attains the state of heaven-human resonance. It emphasizes that inner cultivation surpasses external ritual methods in importance, pointing out that the body's "mysterious pivot" is the key to connecting heaven and earth, ultimately concluding that moral practice is the foundation of Daoist cultivation.)

The greatest mysteries between heaven and earth are all contained within a pivotal cavity (referring to the core energy center in the human body or the cosmos). If one can comprehend this cavity, they will understand all methods. Once this cavity becomes spiritually awakened, one can traverse thousands of miles, ascend to the heavens or descend into the earth, commanding deities and dispelling ghosts. This cavity can both withdraw into embryonic breathing (a Daoist breathing technique in cultivation) and expand into the key of magical arts. The most profound secret of Daoist practice lies precisely here. Those with deep karmic affinities from past lives will grasp it and smile knowingly—what appears to be a simple vermilion talisman actually originates from the mystical workings of this spiritual cavity. Those who truly embody the Dao (the Way) practice it with the natural spontaneity of Wuwei (non-action), thereby reaching the highest state.

Later practitioners often fail to wholeheartedly contemplate this truth. In reality, heaven operates silently without words, the earth nurtures all things without speech, the Dao encompasses everything without utterance, and magical arts manifest naturally without proclamation. Heaven descends through Qi (primordial energy), the earth ascends through Qi, the Dao arises from Qi, and magical arts transform through Qi. To enter the Dao and cultivate its methods, one must first understand the origin of heaven and earth, then investigate the application of divine Qi. Heaven’s silent operation manifests in thunder, rain, and the cycle of life and death across the seasons; the earth’s transformative power is seen in the sprouting of seeds and the growth of all things; the Dao’s all-encompassing nature spans the three realms of heaven, earth, and humanity; and the efficacy of magical arts is rooted in upright Qi, guided by divine energy. The celestial generals (heavenly deities) uphold precepts, earth spirits protect body and mind, and when the primordial star (one’s destiny guardian) presides, it can both expel malevolent forces and ascend to the celestial court. True Daoist methods avoid superficial embellishments—by upholding the essence of "uprightness," one attains unimpeded mastery. One should take the Dao as the great gate and magical arts as the doorway, free from distracting thoughts and unswayed by demonic influences. Perfected beings of the Dao uphold this as their cultivation discipline.

Regarding the key points of practice: The true efficacy of a spiritual talisman lies in a single spark of divine light—a thousand incantations cannot compare to a single flame of true fire (referring to the practitioner’s inner pure Yang energy). The power of talismans arises from the radiance of inner illumination, not the superficial work of vermilion ink. Orthodox Daoist methods do not cling to the form of talismans or the medium of paper; the key lies in aligning one’s own upright Qi with the divine energy of celestial generals. The foundation of magical arts rests in the Big Dipper (a crucial constellation in Daoism), which is governed by Gang Qi (the energy of the Dipper’s seven stars). Gang represents the harmonized state of the four directions’ upright Qi—this Gang Qi embodies the Dipper’s awe-inspiring authority. In the heavens, the Big Dipper moves with the sun and moon, and Gang Qi flows accordingly. But where are the practitioner’s own Big Dipper and Gang Qi? It must be understood: when one’s inner Dipper, Gang Qi, and true Qi unite in application, nothing remains unresponsive or unattainable.

This scripture elucidates the core principles and methods of Daoist cultivation, divided into several essential aspects:

The foundation of cultivation lies in opening the body's nine orifices (complete energetic circulation) and harnessing the primordial Dao (cosmic source power) to activate one's original spirit (primal consciousness). Mastering one fundamental principle enables comprehension of all methods; attaining one spiritual power grants access to all divine energies.

The essence of thunder method cultivation resides in mobilizing yin-yang qi: When internal qi activates, it generates earth-shaking power—wrath can crumble mountains, while solemn resolve pulverizes malevolent forces. Profound mysteries are realized in meditative stillness, and celestial patterns become perceptible through seated cultivation. Practitioners must achieve resonance with divine consciousness, maintaining minds as lucid as autumn moonlight.

Regarding ritual essentials: Though adepts inherently connect with celestial Dao, they must employ the fixed light (stellar energy) of the Big Dipper deities as intermediaries to synchronize their spiritual qi with heavenly realms. True power stems from virtue (De), with sincerity forming the root of all methods. Without virtue, one is unworthy to discuss the Dao; lacking integrity, one cannot speak of practice. Only by upholding orthodox principles can one inspire others; only through proper methods can divine assistance be obtained.

Cultivation progresses through three interdependent stages: refining form (physical cultivation), refining qi (energetic cultivation), and refining spirit (spiritual cultivation). Complete practice requires grasping seasonal cycles (four temporal phases), applying five-phase dynamics (Wood-Fire-Earth-Metal-Water interactions), harmonizing yin-yang energies (water-fire balance), and mastering the mystery of essence-qi union (dragon-tiger coupling). The ultimate achievement is internal qi plenitude and primordial unity, preserving the unbroken flow of original qi (yuanqi).

This scripture elucidates the three essential stages of Daoist Neidan (internal alchemy) cultivation: refining form, refining Qi (vital energy), and refining Shen (spirit).

The form-refining section explains that when Yang Qi naturally warms the heart (Li Palace, the Fire trigram's domain) and Yin Qi naturally descends to the Dantian (Mysterious Valley, the lower energy center), with all three Dantian fields brimming with Qi circulation, practitioners attain the state of "emerging from the feminine and entering the profound"—neither forcibly pursuing illumination (avoiding excessive brightness above) nor sinking into obscurity (avoiding excessive darkness below). At this stage, one harmonizes breath and consciousness, allowing the continuous flow of harmonious Qi to naturally gather at the navel. When breath stabilizes at the navel, embryonic respiration (fetal breathing) emerges; when spirit merges with breath, the sacred embryo forms—their union is called "Taiyi Embracing Truth" (the Supreme Unity containing primordial authenticity).

The Qi-refining section reveals that the body's Yin-Yang energies originate from cosmic essences. Through cultivation, Qi generates Shen (manifesting as the Taiyi phenomenon), circulating through all meridians. The method involves sitting upright with legs crossed, entering a turtle-like breathing state of profound fetal respiration. When true Yang descends into the heart, it naturally dispels internal Yin-cold and pathogenic energies. Completing five such cycles equates to a full celestial orbit of 365 degrees, achieving complete Yang circulation and perfect Yin-Yang equilibrium.

The Shen-refining section emphasizes cultivation through the six senses (eyes, ears, nose, tongue, body, and mind). Eyes perceive without attachment to sights, ears hear without clinging to sounds—maintaining serene awareness. Practically, this means sitting upright with closed eyes in inner contemplation, preventing mental dispersion while shielding against external disturbances, until unified concentration and navel-centered breathing merge into fetal respiration. Here, consciousness naturally stabilizes, entering deeper meditative states.

All these methods emphasize naturalness, continuity, and single-minded focus—harmonizing form, Qi, and Shen to ultimately transcend ordinary existence. Key terms include: "Taiyi" (the Daoist supreme deity), "fetal respiration" (the deep quiescent state resembling an embryo's subtle breathing), "Li Palace" (the heart's symbolic designation), and "Mysterious Valley" (the Dantian)—all specialized Neidan terminology.

This passage describes the concrete methods of Daoist Neidan (internal alchemy) practice. During cultivation, lightly press the tongue against the upper palate (the roof of the mouth), which will naturally produce saliva in the mouth. Place the hands overlapping at the navel area, and the Dantian (energy center) will feel warm. The mind should roam freely as if traversing vast skies, allowing the Shen (spirit) to naturally observe the self, calming the six senses (eyes, ears, nose, tongue, body, and mind) to reach a state where both self and external objects are forgotten.

In this meditative stillness, the Shen gradually separates from the body and enters the realm of emptiness. At this stage, an orange-hued luminous vision appears—neither external nor internal. Maintain this state without distraction, with the same natural focus as eyes that inherently see light or a mirror that naturally reflects images. When all distracting thoughts cease, the True Light manifests, large as a cartwheel. Within this radiance, both form and spirit experience joy, like moonlight illuminating the void.

When consciousness returns to the body, it is called "True Shen"; when it leaves the body, it becomes "Numinous Shen." Persisting in this practice for a thousand days (approximately three years) enables the physical form to ascend; within ten thousand days (about thirty years), complete unity with the Dao is attainable. These principles manifest naturally and authentically, requiring no forced pursuit.

The text mentions the "Mysterious Feminine" (referring to a vital energy center in the body)—not an ordinary acupoint but the "Spiritual Qi Cavity" formed through the union of heaven's and earth's Yin-Yang forces, containing the essence of water and fire. This cavity exists prior to physical formation, located at the body's center—neither above nor below. It is the innate cavity formed when parental Jing (essence) and blood unite during conception.

Practical cultivation method: Visualize a sphere shaped like a lotus base or peach pit, located one and a third inches below the navel, containing two hair-thin cavities—the left pertaining to fire, the right to water. Practice this fifteen to seventeen times daily or more, without strict time constraints. When sitting cross-legged, place the left foot above the right, close the eyes to regulate breath, and lightly tap the teeth seventy-two times (called "Striking the Celestial Drum") to activate True Fire. Simultaneously, press the tongue against the palate to generate saliva, swallowing five to seven times. This method can be practiced whether walking, standing, sitting, or reclining.

After half to one month of practice, press both sides of the navel with fingers—if a pulse-like vibration is perceptible, this indicates the formation of "Embryonic Breathing" (innate respiration). With prolonged practice, a rice-grain-sized energy cluster appears in the Dantian, gradually enlarging over six months to a year. At this stage, chronic ailments naturally vanish, all diseases cease, and one may even command wind and rain. The practice should be accompanied by silently reciting a twenty-character mantra seven times.

This scripture expounds the crucial theory and cultivation methods concerning "primordial Qi" (Xiantian Qi) - the innate primordial energy inherent in the human body from birth.

During cultivation, one should inhale slowly through the nose, raising the Qi from the lower Dantian (Kan Palace) to the upper Dantian (Li Palace), facilitating the union of energies between these two centers. The tongue should press against the upper palate, and after some time, one will perceive the interaction of water and fire energies flowing from the tongue tip to mix at the navel area - a process containing infinite mysteries of creation.

The primordial Qi discussed here doesn't refer to energy generated through breathing or the five organs (heart, liver, spleen, lungs, kidneys), but rather to the original energy existing before the physical form was conceived by one's parents. This Qi originates from the primordial Dao, formless and subtle beyond comprehension. Patriarch Bai Yuchan taught that this energy resides neither in the heart nor kidneys, nor is it that point of light between the two kidneys.

The true primordial Qi dwells in the Yellow Court (Huangting, the middle Dantian region), serving as the central hub connecting the Muddy Pellet Palace (upper Dantian) and the navel. Its precise location lies to the left of the large intestine and right of the small intestine - formless and indescribable, representing the purest energy between heaven and earth. Situated one and three-tenths inches within the navel, it manifests golden-yellow and serves as the dwelling place for celestial guardians (Tianjiang).

This primordial Qi connects with the kidney meridians of postnatal existence at the Muddy Pellet Palace, constituting the ancestral source of all methods and the fundamental essence of creation. Cultivators rely on it to nourish their true nature and consolidate energy. Without understanding this principle, one cannot master the methods of celestial guardianship. All beings between heaven and earth contain this Qi, which enables spiritual communion. This energy is profoundly mysterious - those who obtain it should treasure it as precious, for careless disclosure invites celestial punishment.

The Yellow Court houses this ancestral Qi, corresponding to the central earth phase (Wuji) and manifesting yellow. This supreme primordial energy originates from the chaos of creation's dawn, utterly formless. As described in the Scripture of Salvation (Duren Jing): "The Celestial Worthy of Primordial Beginning suspended a pearl the size of a millet grain" - precisely pointing to this. Here celestial guardians lie concealed, not the dwelling of ordinary spirits. This energy existed long before parental conception.

The Yellow Court's exact position occupies the cavity left of the large intestine and right of the small intestine - resembling a cavern. This jade-pure energy ascends to crown the Muddy Pellet Palace, supremely mysterious. Its secrets must never be lightly revealed, lest calamity befall the transgressor.

This scripture primarily elucidates the key principles and methodology of Daoist rainmaking rituals, analyzed through several interpretive layers:

Regarding the formation of meteorological phenomena, Immortal Xiao (a Daoist transcendent) explains to the Zhongnan Chan master: When terrestrial Qi (vital energy) rises but fails to reach heaven, it condenses into clouds and mist; when celestial Qi descends without touching earth, it manifests as fierce winds. The intermingling of these two energies transforms into rain and dew, while the dynamic interaction of Yin-Yang energies generates thunder. Without comprehending these fundamental principles of cosmic operation, one cannot truly discuss Chan enlightenment or Daoist realization.

The correspondence between the practitioner's body and celestial phenomena: Ear heat signals impending wind, darkened vision indicates cloud gathering, abdominal churning foretells thunder, sweating mirrors rainfall, and dizziness with flashing lights in the eyes corresponds to lightning.

Detailed talisman (fulu) procedures: For rainmaking rituals, talismans must be layered sequentially—begin with the Moon Base Talisman (invoking the lunar deity), followed by the Cloud Gathering Talisman, then successively adding the Thunder God, Lightning Mother, Wind Lord, and Rain Master talismans, culminating with the Rain Summoning Talisman. For thunder without rain, substitute the Thunder Driving Talisman. After completion, all talismans must be sealed with the Unified Qi Talisman, then affixed before the Thunder Activation Gate for burning. Solar eclipse rituals require initial drawing of the Sun Talisman followed by the Thunder Gathering Talisman.

Taboos and essentials of talisman creation: Practitioners must maintain silent concentration—urgent speech must wait until completion. Three consecutive days require different colored papers—yellow first day, blue second day, black third day. After twelve talismans, add the Five Directions Talismans (representing directional deities), layered according to that day's Five Phase (Wood, Fire, Earth, Metal, Water) restraining relationships.

The scripture ultimately emphasizes the fundamental principle: The Chaotic Method (referring to primordial Daoist practice) prioritizes sincere prayer, with the crucial requirement of understanding cosmic Yin-Yang transformations to harmonize oneself with celestial mechanics. Talismans prove efficacious because they carry the "true message" (cosmic primordial information) of heaven and earth—precisely what ancient sages used to commune with the cosmos. Recklessly transmitting such secrets would implicate nine generations of ancestors, making them absolutely priceless and never to be lightly disclosed.

This passage explains the specific methods and precautions ancient Daoist priests followed when praying for rain. It first criticizes how many modern practitioners lack understanding of the celestial patterns of Yin-Yang transformations, failing to observe natural omens while randomly using talismans (fulu) in hopes of accidental success. Such practices often lead to failure, bringing not only personal embarrassment but also damaging the reputation of Daoist methods.

The text then details the proper rain-praying procedure: One must begin purification rituals and bathing five days before the ceremony, preparing memorial documents to petition the celestial court. On the night before ascending the altar, one must observe celestial signs—if stars appear numerous and flickering, rain will come the next day; if white mist appears near the Kui star (the first star of the Big Dipper), rain will arrive that night. Yellow mist indicates light rain the following day, while clouds encroaching upon the Dipper’s region foretell heavy rain within three days. Without these signs, no rain will fall.

During the Hai (9–11 PM) and Zi (11 PM–1 AM) hours, one must circulate internal Qi (vital energy) seven times, sensing bodily reactions. The next morning, observe the sun’s surroundings: if black, dragon-like vapors appear, wind and rain will arrive by noon; if dark clouds pass across the sun, rain will come within three days. Yellow clouds signify thunder, blue clouds indicate wind, but neither bring rain. If white mist fills the sky, rain will fall between 3–5 PM. Additionally, pour a bowl of water onto the altar ground—its drying rate reveals weather changes.

If the altar ritual follows these methods and aligns with the practitioner’s inner cultivation and celestial signs, rain will manifest immediately. If Heaven and Earth’s Qi fail to interact, it signals the petition’s sincerity has not reached the celestial court, requiring renewed appeals. At night, observe the western sunset: if silver-threaded clouds rise, rain will surely come overnight; if a dragon-drinking-water light appears, rain will follow the next day. Throughout the night, monitor the stars while circulating the creative forces of nature, and at dawn, scrutinize eastern skies for omens.

Finally, it emphasizes that sincere devotion moving Heaven will naturally produce rain signs—then one must promptly ascend the altar to give thanks. If no effect appears, employ "sleep cultivation" combined with the "steaming mountains and boiling seas" technique, then summon thunder deities with thunder talismans (leifu) to induce rain. The entire process must strictly follow cosmic rhythms and the body’s cultivated resonance.

When employing the Five Phases (Wuxing) generation-restriction talismans (Fulu) and weather-shifting rain-summoning talismans, one must operate from the ritual altar. Simply recite the incantations to summon, and an immediate response will follow. However, the precise oral formulas for activating these talismans must be transmitted face-to-face by a master—they cannot be written down, as this constitutes the most secret core of rain-invocation magic.

The ritual creates tremendous movement, like the explosion of thunder. First, sit in meditation within a quiet chamber for an extended period, awaiting the descent of celestial Qi (Yang energy) and the ascent of earthly Qi (Yin energy). These energies converge at the Yellow Court (Huangting, the middle Dantian), where their fusion can "steam mountains and boil seas," ultimately manifesting as five natural phenomena (wind, rain, clouds, thunder, and lightning) descending upon the altar. At this moment, by stimulating key acupoints in the body, the energy will surge forth from all bodily orifices.

The Patriarch of Dongshan once said this was the most profound secret method. To summon wind: when the ears feel hot, form the Jade Seal hand mudra (specific hand gesture) and guide energy from the waist along the spine to the ears. Brush upward to generate southern winds, downward for northern winds, forward for eastern winds, and backward for western winds.

To summon clouds: when the vision darkens, fix the gaze upward until the eyes twitch, then stop. To summon thunder: clench both fists and guide energy from the waist to the ears, plug the ears with the fists and press three times before suddenly releasing. To summon rain: when the ears burn with sweat and the breath churns unbearably, shake the entire body and release all orifices. To summon lightning: circulate energy to its extreme until the gaze flashes like electricity—direct it left or right at will.

Mastery of these methods makes the five natural phenomena respond instantly, like drumsticks striking a drum. This represents the most arcane dimension of Daoist magic—worth more than gold, never casually transmitted, encountered once in ten thousand kalpas, and thus to be treasured profoundly.