《道法會元》Vol. 110

This scripture records the lineage and core incantations of Daoist Thunder Magic (a system for summoning thunder deities to perform rituals), divided into several key sections:

First, it outlines the patriarchal transmission lineage of Thunder Magic, descending hierarchically from the supreme "Imperial Preceptor." The opening describes this "Imperial Preceptor" as the cosmic origin that gives birth to heaven, earth, all beings, and immortal beings, reverently titled the "Supreme Primordial Golden Tower Iron-Treasure Celestial Sovereign of the Floating Primordial Beginning." Subsequent generations of patriarchs include renowned Daoist deities like the "Supreme Mysterious Primordial Lord Laozi, the Virtuous Celestial Worthy" and the "Great Unity Savior from Suffering Celestial Worthy," as well as historical Thunder Magic masters such as Li Yingxin and Yulong Temur.

The second section documents the main pantheon of thunder deities, centered around the Nine Luminaries (celestial deities representing the sun, moon, lunar nodes, etc.). Each stellar deity is paired with a specific thunder lord title and corresponding Sanskrit-derived mantra syllable. For example, the Solar Thunder Lord is associated with the "Yan Chi" incantation, while the Lunar Thunder Lord corresponds to the "Lin Nü" incantation—these syllables are believed to summon their respective deities during rituals.

The third part records five directional thunder talismans (wind, cloud, thunder, rain, lightning) along with two special talismans. The "Primordial Yang Talisman" is noted for its merit of "immeasurable light of numinous treasure that universally liberates all sentient beings," while another talisman emphasizes caution during sacrificial purification rites, warning against careless disclosure of celestial secrets.

The conclusion presents the core summoning mantra and the Qingcheng School oath. The master mantra consists of a series of esoteric Sanskrit-derived syllables like "Ḥī hī ū □ bì lì hōng," considered in Daoism to directly commune with divine powers. The Qingcheng oath forms a covenant between the practitioner and deities: "By Qingcheng's pledge, reveal your true form swiftly—if I betray this vow, my cultivation shall fail," meaning the practitioner's spiritual progress will be thwarted should they break their sacred promise.

This scripture is a Daoist ritual incantation for summoning deities and exorcising evil forces, comprising both invocation and dismissal spells. Let me explain it section by section:

The first part is the deity-summoning chant. It essentially states: I am a spiritual entity from the Yuan Yang Golden Tower (the highest celestial realm in Daoism), born from primordial chaos Qi, capable of commanding the movement of heaven and earth. The Primordial Ancestor (referring to Yuanshi Tianzun) orders me to summon the Star Lords and true officials, who wield iron master's golden swords to purge demonic influences, with thunderous lightning illuminating the Great Pure Heaven. Those who disobey shall have their forms instantly annihilated, as decreed by the Yuan Yang Heavenly Emperor's law. When the Yuan Yang Sovereign issues the summons, even slight hesitation will result in incineration by the sun's true fire.

The following passage describes the ritual scene: the priest with disheveled hair performs the Gangbu star-stepping (a Daoist ceremonial footwork), directing baleful energy with sword tip while kneading fire to refine true scriptures. Laozi transmitted to me the primordial Daoist methods that can command the stars. When the thirty-six thunders of six-times-six and the pre-heaven Qi circulate seven times, heaven and earth will plunge into darkness. The crucial moment for summoning thunder gods at the third watch's third point (midnight) lies in the Mysterious Origin cavity (a vital Dantian point), though few can master it. Using poria cocos congee to refine the Star Lords' power, always retaining a spark of true Qi to guard the Yellow Court (middle Dantian). Carrying the Fire Spirit Talisman through one hundred and eight ke (Daoist time units) to harmonize the three powers of heaven, earth and humanity.

The dismissal spell employs metaphorical language to describe magical transformations: light as floating dust yet heavy as thousand-jun iron; white as celestial snow yet crimson like ape's blood. It mentions deities like the Weaving Maiden and Fourth Brother (star names), along with celestial phenomena such as moon-obscuring clouds and star-night mudras. The water-fire cavities of Great Simplicity and Great Origin (cosmic primordial states) make even heaven and earth dare not move recklessly. Capable of commanding heaven-earth to raise cloud dragons, reciting this spirit talisman can summon the Nine Capitals (underworld) deities. Those who master heaven-commanding methods may dispatch the nine southern imperial lords.

Finally, the spell manifests its power: cloud dragons churn to command five thunders, while Feng Yi (water god) drums and chews nine dragons. Thunder shakes the cosmos, moving sun, moon and mountains as lightning splits stones and springs. Ink-black winds roll with dark clouds, dragon roars and water howls send sand flying and stones rolling, causing mountain collapses and earth splits. City gods and earth deities who disobey shall be eradicated - this magic can overturn three thousand great chiliocosms.

The conclusion declares the power's source: I represent Laozi, sovereign of the Thirty-Two Heavens beyond the nine skies. Executing primordial great dharma to command sun, moon and stars, all sages must obey my summons. Before mountains and five peaks existed, there was first the Mysterious Origin Elder Lord (Laozi's alternate name), to whom the Heavenly Emperor granted demon-slaying swords to enforce divine will.

This passage contains several incantations from the Daofa Huiyuan (Compendium of Daoist Rituals), focusing on Daoist methods for summoning celestial soldiers and divine generals, vanquishing demons, and praying for rain.

The first section describes a Daoist priest carrying the Ink Seal (a ritual implement) who rescues the suffering by day and returns to patrol the heavens by night. He can summon celestial troops and generals to manifest their divine powers, descending to assist in slaying malicious ghosts. These invocations dispel astrological misfortunes, making ten thousand miles seem but a single step—with a turn of the body, he brings aid to the world. After restoring peace, evil spirits are captured in a gourd (a ritual vessel for containing demons) while preserving one's primordial Qi (vital energy). Immortals from the Three Penglai Isles (legendary mountains of the immortals) respond swiftly, using the forces of wind and fire to reduce wicked ghosts to dust.

The second incantation declares the ritual master's authority as the representative of the Supreme Lao Jun (one of Daoism's highest deities) and the Celestial Worthy of the Nine Heavens. With the Thirty-Two Heavens as his crown and the Thirty-Two Emperors as his body, he wields infinite power to exterminate specters. All myriad sacred beings must obey his commands, and every immortal must observe the altar's protocols. Before the separation of heaven and earth, there existed the Mysterious Origin Lao Jun (a venerated Daoist deity); now, by the mandate of the Primordial Ancestor, he vanquishes ghosts and eradicates evils, destroying demonic entities. Those who defy the decree face decapitation and annihilation. The rites also include prayers for rain to benefit the nation and ghost-catching to protect the people. Should thunder gods disobey, they are demoted to serve as underworld soldiers.

Next comes the "Summoning the Lunar Bo Incantation" (Yuebo being a Daoist stellar deity), which speaks of heaven and earth's refined essence and the quintessence of Yin-Yang, invoking stellar lords through cosmic revolutions. The Eleven Luminaries (key Daoist astral deities), born alongside the Celestial Emperor, stabilized heaven and earth during the primordial division of Qi (vital energy) in the chaos of creation. They subdue ghosts, expel spirits, and transform all beings. These are the decrees from the age of chaos, which all ten thousand spirits must obey.

The final "Wooden Lord Rain Prayer Incantation" describes how fire gods great and small respond spontaneously, shaking the world. Yang spirits and Yin spirits unite as one, making the bones ethereal and enabling flight to audience with the Celestial Emperor. It commands thunder to awaken all beings, summoning thunder gods to reveal their true forms—Wei Gongming (a thunder god's title) must descend swiftly. By the decree of the Mysterious Origin Lao Jun, Marshal Tianpeng (a Daoist guardian deity) is invoked to open the Xun Gate (southeast, symbolizing wind). Yang spirits swiftly spread winds while Yin spirits manifest black clouds. The Wooden Lord and Feng Yi (water deities) stir heaven and earth, breaking open mountain springs and sea sources. With a thunderclap, stellar deities are set in motion. The Lord of Six Waves (water deity) descends upon Kunlun, while the Nine Heaven's Envoys command the Azure Youth. The Celestial Emperor orders the summoning of the Five Lake Lords. The Dragon Lord of Penglai's Capital of Water arises—through sincere cultivation of true form, one naturally attains the celestial artisan's creative power. Flying talismans hasten the summoning of rain gods and thunder generals.

These incantations showcase the mystical power of Daoist ritual to command deities, eliminate evils, and control wind and rain, reflecting Daoism's mastery and application of cosmic forces.

This scripture contains two main sections: an incantation for summoning thunder deities to bring rain, and several regulations from the Supreme Primordial Teachings of Chaos.

The first part describes the ritual invocation of thunder deities for rainfall: lightning and thunderclaps shake the earth for a thousand miles, as the northern Ren-Gui commanders (associated with the Water phase in the Five Phases system) lead the Thunder Duke and Lightning Mother. Amid roaring winds and torrential downpours, these deities manifest their power to deliver the people. The recitation requires sincere devotion, repeatedly petitioning the Wood Lord (a key thunder general) from one to seven repetitions to bring nourishing rain across the land. Additional summons include the Demon-Subduing Lord, the Ji Constellation (one of the Twenty-Eight Mansions), the Bi Constellation (associated with rainfall), the Lunar Deity, and other divine beings to descend swiftly.

The latter section, "Supreme Primordial Teachings of Chaos," establishes these regulations:

1. Thunder deities must immediately execute cloud formation and rainfall upon receiving the decree, providing three days of abundant rain—violators will face judgment by the Supreme Unity Lunar Thunder Lord.

2. Daoist practitioners (known as "judges") may take mourning leave according to protocol when bereaved of parents.

3. Practitioners must serve their ordination masters with filial reverence equal to parental devotion; arrogance or disrespect will result in expulsion from the immortal register and posthumous punishment as infernal officials.

4. Ordination masters must treat disciples impartially without contempt. Disciples insulting teachers face five years of penal labor for first offenses, permanent expulsion for repeat violations, with ancestral consequences extending through nine generations.

5. Practitioners' wives receive seven days' leave for childbirth. Lay devotees must undergo purification before participating in rituals postpartum.

6. Practitioners stealing from teachers or peers incur lifelong moral stains.

These rules reflect Daoism's emphasis on lineage transmission and ethical discipline, establishing concrete behavioral standards for practitioners. The provisions demonstrate the tradition's integration of spiritual practice with social morality, cosmological principles, and hierarchical responsibility.

This passage records the disciplinary codes and reward-punishment system for judges (Daoist law-enforcing celestial officials) from the Daofa Huiyuan (Compendium of Daoist Rituals), covering cultivation norms, social responsibilities, and clerical discipline:

Regarding marriage, male and female judges may wed through proper matchmaking, but those who harbor lustful intentions to defile others will be permanently stripped of their immortal registers and condemned to the underworld after death.

Judges must fulfill social duties like aiding the poor, burying exposed bones, and repairing bridges and roads, while maintaining fairness in weights and measures. Those who shield unfilial persons for promotion will face two-and-a-half years of penal labor and dismissal.

When encountering demons harming humans, judges must immediately dispatch thunder deities for exorcism without accepting bribes—violators incur one year of penal labor. During rain-praying rituals, absolute sincerity is required; those who misuse Lao Jun’s talismanic scripts (Fulu) to curse thunder deities will suffer poverty and scorn in life, becoming ghostly minions after death.

Exploiting rain rituals for profit, damaging ritual implements, deceiving deities, extorting wealth, or boasting of merits warrants five years of penal labor, with repeat offenders permanently expelled. Pretending to be sect masters or altering talismanic scripts brings calamities in this life, insect-like reincarnation after death, and nine generations of ancestors eternally trapped in darkness.

A special provision exempts "Iron Register" cultivators (a designated practitioner group) from evaluation by the Three Officials (heaven-earth-water). Successful adepts may attain immortality as thunder ministry officers, sacred grotto administrators, or water palace custodians—no underworld may detain them.

The text emphasizes judges’ unique status as descendants of Lord Lao (Lao Jun), celestial sovereigns’ ministers, arms of heavenly immortals, and roots of Daoist transmission—fundamentally distinct from ordinary humans. These rules reflect Daoism’s integration of ethical cultivation with social responsibility, maintaining religious order through rigorous disciplinary systems.

This scripture consists of two parts: the first half contains a decree of absolution issued by the Most High Lord of Primordial Beginning of Floating Radiance (one of Daoism's supreme deities) and Lord Lao (the deified form of Laozi, Daoism's founding patriarch), while the second half presents the standard epistolary format used in Daoist ordination (transmission of ritual office) ceremonies.

The first part conveys that the Celestial Worthy and Lord Lao issue commands to all departments governing life, death, sin and blessings across the Three Realms (heaven, earth and water), mountain and river deities, astral constellations, the Thunder Ministry, and underworld offices. They demand the immediate release of all detained souls—whether those who died unnaturally through war, suicide, or childbirth complications, or those with unresolved grievances in life. These souls are to be liberated from infernal darkness and reborn in the Southern Palace (the Daoist celestial abode), where they shall attain new existence according to their karma and enjoy carefree bliss. All underworld officials must strictly implement this decree of pardon.

The second part presents the formal document template used by Daoist masters during ordination rituals. It essentially states: A dharma-successor disciple (self-referenced as "this unworthy lineage-grandson") respectfully petitions the patriarch, having carefully examined a candidate's qualifications and confirmed their steadfast devotion to the Dao (Dao-xin), deeming them suitable for a specific ritual office (such as a position within Thunder Ritual practice). Thus, this formal "family letter" (application document) is reverently composed, beseeching the patriarch's compassionate approval to enroll the disciple's name in the lineage transmission register, while requesting celestial notification to the Three Realms' deities as witnesses. Concurrently, it invokes the patriarch to dispatch Thunder Ministry deities (such as the Eleven Luminaries Thunder Gods) to divide their divine power, manifesting as primordial chaos qi (Hunyi Yiqi) to descend upon the ritual space.

This scripture reflects two key aspects of Daoism: first, the salvific philosophy of redeeming souls through divine absolution; second, the rigorous system of ritual transmission. Key terms include "primordial chaos qi" (Hunyi Yiqi) denoting cosmic source energy, "Thunder Ministry" (Lei Sheng) referring to the celestial thunder deities' administrative bureau, and "luminaries" (Lie Yao) indicating the sun, moon and five planets.

This is a set of Daoist Thunder Ritual documents (a ritual system centered on worship of thunder deities), comprising three sections:

The first section presents a standardized document format used by Daoist priests at ritual altars. When sudden circumstances require summoning deities—such as for rain prayers or demon expulsion—the priest composes a memorial in humble language. Referring to themselves as "your unworthy descendant in the Dharma lineage," they acknowledge their junior status within the transmission lineage while trembling with reverence to report to their master (referring to high-ranking thunder deities). The document must specify the exact date and bear the ritual seal.

The second section is the "Escorted Family Letter Pass," functioning like an official dispatch order. Issued by the Thunder Department's administrative office called "The Primal Qi Thunder Bureau," it assigns thunder generals to rapidly deliver documents, demanding immediate execution according to Thunder Department laws without delay. The conclusion similarly records the date with the responsible officer's signature and seal.

The third section contains two specific types of family letters:

The rain-prayer letter details the petition: The disciple, charged with Thunder Department affairs and not daring negligence, respectfully requests the master to petition the Celestial Emperor. They ask for the dispatch of the Eleven Luminaries (the sun, moon, Venus, and other stellar deities) at specified dates and hours to perform thunder magic, bringing three days of heavy rain to relieve the people's drought.

The ritual refinement letter follows a similar format for soul salvation rites. The disciple acknowledges receiving the Dharma's grace and wearing the ritual register (a priest's certification document), now acting according to the Dharma. Though partially damaged, these documents consistently follow a fixed structure: first establishing identity, stating the purpose, then humbly requesting the master's assistance to complete the ritual.

These documents vividly illustrate the strict hierarchy within Daoist Thunder Ritual systems, where disciples must approach higher deities with utmost humility, relying on specific ritual documents as mediators between heaven and humanity. The standardized format—including date, purpose, request, and signature—mirrors the structure of ancient official documents.

This scripture presents two standard liturgical documents used in Daoist rituals: a memorial for soul salvation (jia shu) and a rain petition with incense oath.

The first part is a memorial for liberating wandering souls. The ritual master humbly acknowledges his mortal origins and expresses gratitude for inheriting the Daoist lineage (paying homage to the Three Masters and Nine Patriarchs). Observing the seasonal cycle, he reflects on the trapped spirits suffering in the underworld's six realms of rebirth. The ceremony, conducted according to Daoist liturgy (Keyi), aims to deliver various categories of souls: deceased teachers and parents, seven generations of ancestors, nine clans of relatives, along with all unattended spirits, beings from the six realms, and victims of untimely deaths. Through the merit of this ritual, they may ascend to the celestial realms.

The master respectfully submits this document to the deities, beseeching the patriarchs' compassion to present it to the Jade Emperor. He petitions for an imperial decree to notify all celestial and underworld authorities - including the Three Origins and Nine Bureaus (Sanyuan Jiufu), 120 underworld departments, the underworld courts of Mount Tai and Fengdu, water palaces and nine hells, as well as earthly deities like City Gods (Chenghuang) and Land Deities (Tudi) - to exercise their life-giving virtue (De). On the appointed date, the underworld gates should open, allowing these souls to receive deliverance at the ritual altar.

The second part is a rain petition with incense oath. Identifying as "your subject," the master risks divine punishment to offer sandalwood incense (weighing five taels, alternatively written in blood or cinnabar) to the Mysterious Prime Imperial Master (Taishang Laojun). He implores Laojun to issue commands summoning wind, cloud, thunder, and rain deities to bring timely rainfall to a specified location, alleviating drought and saving the people. With utmost reverence, the master acknowledges his audacity in disturbing celestial majesty and awaits Laojun's miraculous response.

The document concludes with a brief rain-summoning incantation: "By the sacred decree of Taishang Xuanyuan Laozi," commanding the Dragon Kings of Four Seas to raise five-foot waves and relieve the great drought. The oblique marks in parentheses likely represent esoteric sigils from ancient talismanic (Fulu) traditions.

This is a Daoist rain-prayer ritual petition titled "Northern Peak Talisman." A Daoist priest, humbly referring to himself as "Your Servant [Name]," presents this reverent memorial to the celestial deities:

The document begins with ceremonial obeisances to supreme divinities: First, the Supreme Mysterious Origin Most High Lord Lao (one of the Three Pure Ones, the highest Daoist trinity) known as Iron Master Celestial Sovereign; second, the Supreme Savior from Suffering Celestial Worthy (the deity specializing in rescuing beings from suffering) called Iron Ascension Celestial Sovereign; followed by two ancestral masters who transmitted the Daoist methods—Jade Stream Iron Tablet Perfected Man of the South and Cavern Mountain Iron Inscription Perfected Man Li.

The priest recounts his spiritual journey: Through karmic connections from past lives, he was granted access to the profound Daoist mysteries and received teachings from his master to devote himself to cultivation. Now facing severe drought causing widespread suffering among the people, despite repeated rain-prayers remaining unanswered, he reflects on his sacred vow to uphold the Daoist lineage and propagate its teachings—yet laments his shallow virtue (De) being insufficient to move Heaven. He acknowledges the collective karmic burdens borne by both himself and the populace that have invited this calamity.

With utmost sincerity, he petitions: Willing to stake his mortal life as pledge, he begs celestial pardon for ten-thousandfold offenses. May Heaven perceive his genuine intent to issue an edict of amnesty while coordinating with the Ten Directional Celestial Emperors (Daoist cosmology recognizes ten heavenly rulers). He specifically requests torrential rains to descend punctually on the appointed date, continuing for three days to revive all living things.

The priest swears a solemn oath: Should he ever exploit these rituals for personal gain or deceitfully petition deities to mislead both Heaven and people, may he suffer the thunderous punishment of the Three Officials (Celestial, Earthly, and Water Officials)—his corpse shattered in death with eternal damnation. Concluding with repeated prostrations, he awaits divine judgment and prepares to ritually burn this pledge as celestial correspondence.

The document bears the submission date with the priest's signature, followed by envelope instructions marking it as "internal correspondence" (Daoist administrative classification). It requires hundredfold prostrations before presentation to Lord Lao and the four principal deities, accompanied by four sacred talismans (Fulu): Primordial Yang Celestial Sovereign Talisman, Most High Lord Lao Talisman, Dual August Celestial Sovereigns Talisman, and Savior from Suffering Celestial Worthy Talisman.

This is a collection of names and incantations for Daoist Fulu (talismans and registers)—sacred graphic symbols imbued with spiritual power—primarily used in ritual activities such as summoning deities, exorcising evil, healing illnesses, and controlling natural phenomena. These talismans can be categorized by function into several major types:

The first category includes talismans for summoning various deities, such as high-ranking divinities like the Great Emperor of Long Life (Changsheng Dadi) and the Purple Tenuity Emperor (Ziwei Dadi), as well as the Five Ancient Celestial Lords (Wu Lao Tianjun). There are also talismans dedicated to deities governing specific natural phenomena, like the Thunder God (Leigong) and Lightning Mother (Dianmu). Additionally, some talismans correspond to celestial bodies, such as the Sun Talisman (Taiyang Fu), Moon Talisman (Taiyin Fu), and those aligned with the Five Phases (Wood, Fire, Earth, Metal, Water) represented by the five planets.

The second category comprises talismans for controlling natural phenomena, including those for summoning wind and thunder, inducing rain, extinguishing fires, and managing floods. Examples include the "Talisman for Commanding Heaven and Earth to Raise Wind and Thunder," which invokes storms, the "Cloud-Gathering Talisman" for condensing clouds, and the "Demon-Slaying Rain Talisman" used to summon rain during battles against malevolent spirits.

The third category consists of specialized talismans for healing and exorcism, such as the "Five Healing Talismans" for treating diseases, the "Talisman for Removing Dead Fetus" used in difficult childbirths, and the "Demon-Severing Talisman" designed to vanquish evil entities. These talismans are often employed in sets, like the "Five Labor-Inducing Talismans" and the "Five Demon-Subduing Talismans," which are used in groups of five.

Lastly, there are incantations used in conjunction with these rituals. The "Command Incantation" exemplifies the authoritative style of Daoist spells, declaring that these talismans originate from the "Numinous Chapters of the Three Caverns" (the highest Daoist scriptures) and commanding local deities like the City God (Chenghuang) and Earth God (Sheling) to obey the talismanic orders. Disobedience is threatened with severe punishment, such as "corpse dismemberment." The phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulü ling) is a common concluding formula in Daoist incantations, emphasizing immediate execution.

When activating these talismans, the ritual master must "silently circulate the Jing (essence), Qi (vital energy), and Shen (spirit) within the body," harnessing cultivated energy through key spiritual apertures like the Dantian (energy center) or the third eye area to empower the talisman. Seasonal (spring, summer, autumn, winter) and directional (east, west, south, north, center) variations of thunder talismans reflect the Daoist cosmological principle of "correspondence between heaven and humanity."

This scripture describes a Daoist ritual for summoning rain and invoking thunder. The opening phrase "Qian (Heaven) descends its essence, Kun (Earth) follows with numinous power" refers to the interaction of yin and yang energies between heaven and earth, where the sun, moon, mountains, and rivers manifest their potency. The ritual master employs incantations to command thunder and lightning, mobilize celestial bodies, eradicate malevolent forces, and ensure peace. The concluding phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" is a standard Daoist command indicating immediate execution.

The reverse side contains an official rain-petition document (called a "Zha"), commanding the dragon deities of specified pools and caves to arrive at designated locations at appointed times, to raise clouds, distribute rain, produce thunder and lightning, thereby relieving drought, irrigating farmland, and benefiting all living things. Upon completion, the merits would be recorded and reported. The document concludes by stating it is executed by a named ritual master under the mandate of Taishang Laojun (the Supreme Venerable Lord, Daoism's highest deity).

The specific method involves preparing an iron tablet measuring one chi two cun (approx. 40cm) in length, with talismanic inscriptions on one side and commands on the other. It employs specialized techniques to summon natural forces: wind is generated through the mutual production of Wood and Fire phases (accompanied by "xu-he" breathing techniques), clouds form through the vaporization of Water and Earth ("chui-hu" breathing), thunder manifests through the agitation of the Five Qi ("thunder hand-seal" method), rain descends through the interaction of Water and Fire, while lightning emerges from the mutual conquest of Metal and Fire ("xi-a" method).

The text lists five trust-talismans (representing different deities) and code names for five natural phenomena. It emphasizes that these rain-summoning techniques should only be employed when conventional methods fail, and must follow strict procedures: first drawing the talisman, then coordinating with the code names, finally burning the trust-talismans. The document may be written on blue paper or combined with a proclamation.

This scripture demonstrates Daoism's unique ritual system that integrates natural phenomena with Five Phases theory and breath cultivation, embodying the Daoist cosmological view of "resonance between heaven and humanity."