《道法會元》Vol. 132

This cultivation method describes the seated practice within Daoist Thunder Magic (a technique for harnessing natural energies). The practitioner begins by sitting cross-legged with hands and feet properly positioned, closing the eyes, touching the tongue to the upper palate, and quietly regulating the breath. When the mind becomes tranquil, one guides the inner divine light (energy generated through cultivation) with intention to project from the point between the eyebrows (the Heavenly Eye acupoint), while simultaneously forming the Sword Mudra (a Daoist hand seal) to trace a luminous circle in the air. Visualize this circle radiating five-colored golden light, with the sun on the left, the moon on the right, and the Big Dipper (Celestial Stem) positioned at the center.

Next, knock the teeth together twelve times, form the "Mao" hand seal with the left hand, and recite the incantation: "Om, the jade nectar of the Hua Pool, golden countenance and fiery hue, summon the true Qi to pour into the abode of my heart-mind, flowing into the Dantian (energy center) to merge with essence and Qi as one." After reciting, inhale crimson light through the left nostril, swallow it, and store it in the lower Dantian (three inches below the navel), visualizing it condensing into a red luminous sphere.

Then form the "You" hand seal and recite: "Om, the true liquid of Great Unity, golden countenance and jade-green hue, summon the true Qi to pour into the abode of my heart-mind, flying into the Niwan Palace (upper Dantian) atop the head to illuminate the entire body." Inhale golden energy through the right nostril, swallow it, and store it in the Dantian as a jade-green luminous sphere.

Next, form the "Chen" hand seal and recite: "Om, the Great Sage of the Celestial Stem, the vanquishing star before the army, its radiance soaring ten thousand zhang straight into the mouth—three currents of energy fuse to generate the primordial spirit, forming a realm of light within the body." Now inhale five-colored true light through both nostrils simultaneously, swallow it, and condense it into a golden sphere stored in the middle Dantian (at the heart center). Then, with focused intention, guide the red sphere from the lower Dantian upward and the jade-green sphere from the upper Dantian downward, allowing them to intersect seven times within the body before merging into one, then swallowing it back into the lower Dantian.

Finally, recite the Golden Light Incantation and guide the energy from the coccyx (Weilü acupoint) up along the spine, passing through the Jiaji Gate and the Twelve-Storied Tower (trachea), before projecting it from the Niwan Palace atop the head to merge with the golden light of wind and clouds in the sky. At this moment, form the Zi-Wu Dipper Mudra (Big Dipper hand seal) and thrust it forward—this will manifest the Thunder Department’s celestial generals. Then use the left hand’s Thunder Mudra to draw the golden light back into the lower Dantian, swallowing it with saliva to nourish the body.

The oath reads: "You are the essence of Heaven, I am the numinous power of Earth—taking your essence to unite with my form, transforming into a divine body. Outwardly, it commands wind and rain; inwardly, it attains long life and enduring vision." This practice combines breath regulation, visualization, hand seals, and incantations—core techniques of Daoist cultivation—to coalesce internal and external energies, achieving resonance with Heaven and Earth.

This scripture details the specific operational methods for Daoist rainmaking, sun-summoning rituals, and related cultivation essentials. Let me explain section by section:

Regarding the covenant and oath, the ritual master establishes a pact with the divine envoy (Messenger Zhang): "You shall obey my commands. If you betray me, you'll suffer punishment by the Wind Blades (a Daoist disciplinary measure); if I break my vow, your divine rank shall not be promoted." This is a solemn covenant to be executed immediately, as inviolable as the decrees issued by Lord Laozi (Taishang Laojun).

Basic methods for rainmaking and sun-summoning: Whether praying for rain, clear skies, or executing punitive magic, one must first prepare memorial documents and talismans (Fulu), offer incense, set a time limit, then enter meditation in a quiet chamber to concentrate the spirit and eliminate distractions. The specific method involves: sealing the nostrils and mouth (blocking the two orifices, closing the Mysterious Palate), regulating the Five Phases' Qi (containing the Five Energies), and awaiting the movement of Water and Fire within. When saliva fills the mouth, sweat reaches the forehead, and heat rises from the lower body to the crown—practicing thus until midnight—results will manifest by next day. If no response occurs at night, rain definitely won't come that day.

Celestial observation techniques: At night, observe the Milky Way—if dark clouds traverse it, or if the North and South Dippers flicker and fluctuate, or if clouds surge upward to fill the Dippers, or if the moon becomes cloud-veiled—these guarantee next-day results. At dawn, black clouds obscuring the rising sun also signify efficacy. Without these celestial signs, don't waste effort on altar rituals—for the sun represents thunder, the moon represents lightning (Pili), and the Big Dipper represents the Celestial Gang (here referring to Marshal Zhang, a thunder department deity).

Recognizing special omens: During meditation, visions of the Yellow River flowing backward or black energies merging between heaven and earth indicate thunder commands have been issued—combined with external talismans, rain will surely come.

Regarding "Cloud-Moving Meditation": Take heaven and earth as foundation, unite solar and lunar energies. In stillness one can crystallize the Golden Elixir (Jindan); in action one can release thunderbolts. This aligns with the aforementioned rain-summoning method—wherever intention focuses, thunder will vibrate there.

Techniques for summoning thunder-rain: If thunder falls elsewhere rather than at the ritual platform, don't disperse attention—add the "Thunder-Summoning Sigil" to redirect the rain.

Sun-veiling method: First draw an envoy talisman, visualize the sun at the Li (Fire) trigram position. After burning the talisman and spraying water, visualize the envoy entering the Kan (Water) trigram to form the Qian (Heaven) trigram, then command the envoy to raise clouds to obscure the sun before holding breath in stillness.

Sun-summoning meditation: Practice the same seated regulation as before, but without sealing the nostrils (two orifices), maintaining smooth Qi circulation for extended periods.

This scripture primarily elucidates the concrete methods of Daoist cultivation and ritual practice, divided into several sections:

The first section describes the experience of Neidan (internal alchemy) practice: When the Qi (vital energy) within the body naturally settles into stillness, one feels a refreshing emptiness as if devoid of all distracting thoughts. In this prolonged state of meditative tranquility, Yang energy spontaneously arises.

The second part details wind-controlling magic: To stop wind, one must visualize the Xun trigram (one of the Bagua/Eight Trigrams representing wind) appearing at the wind's origin point, then burn Fulu (talismans) while imagining an emissary transforming the Xun trigram into the Qian trigram (representing heaven), whereupon the wind ceases. To change wind direction, burn incense and dispatch talismans in the southeast while tracing the characters "returning wind" in the air with one's gaze, envisioning an emissary flapping wings toward the northwest to redirect the wind.

The third section explains rainbow-severing magic: First place a long blade of grass on the ground, visualizing it as the celestial rainbow. Then form the Thunder Mudra (a special hand gesture), recite the Heaven-Earth Purification Incantation while performing the Tiangang Steps (a Daoist ritual footwork pattern), exhale toward the rainbow, and symbolically sever it by cutting the grass with a sword.

Finally, the format for summoning thunder deities' proclamations: This formal document used by Daoist priests for rain prayers first states the responsibilities of the Thunder Ministry (divine thunder administration), then specifies the rain-seeking purpose, concluding with Fulu-style commands invoking ancestral masters (here referring to Daoist deities) to order thunder gods into action.

These contents demonstrate the Daoist magical tradition's characteristic fusion of internal cultivation with external rituals, employing specific visualizations, incantations, mudras, and talismans to influence natural phenomena.

This scripture describes the scene of summoning various thunder deities in Daoist Thunder Rites (a ritual practice invoking thunder generals to perform magical operations). During rain-praying ceremonies, the ritual master invokes the descent and assistance of thunder deities through talismanic incantations.

First mentioned are the Five Thunders (Daoism categorizes thunder into five elemental attributes) receiving celestial commands to distribute rain. The text then enumerates numerous thunder generals: including the highest commander of the Thunder Department, the Jade Emperor’s personally appointed Marshal Deng Tianjun (欻火邓天君, the principal thunder deity) and Marshal Xin Tianjun; functional thunder gods like Messenger Lü responsible for delivering orders, the paired thunder deities Gou and Bi guarding the celestial gate, and the Thirty-Six Thunder Lords corresponding to the Heavenly Stem cycle. Also listed are specialized Thunder Kings governing hours, solar terms, constellations, and other domains.

Further mentioned are the four departments of wind, rain, thunder, and lightning deities—such as Mother of Lightning Xiu Wenying and Rain Master Chen Huafu—along with specialized thunder gods like the Thunder King of Evil-Slaying who punishes the wicked, and the Thunder King of Flying Sand and Rolling Stones who triggers meteorological anomalies. Finally, auxiliary deities like Marshal Wen overseeing underworld punishments and the Dragon Gods responsible for annual weather patterns are invoked.

This incantation reveals the vast pantheon of Daoist Thunder Rites. By reciting the complete roster of thunder deities, it embodies the majestic principle of "summoning all ten thousand spirits." In ritual practice, the master believes only such comprehensive invocation ensures the Thunder Department’s full response, achieving the desired effects of rain-praying and disaster-averting.

This scripture presents the standard format of a thunder ritual proclamation (Leifa) in Daoist practice—a formal document addressed to the thunder deities for summoning rain and dispelling drought. The text enumerates various thunder gods and details the ceremonial procedures for invoking them.

First, it outlines the hierarchy of the Thunder Ministry pantheon: city gods (Chenghuang, local guardians), earth deities (Sheling), dragon kings of mountains, rivers, and deep pools, along with all thunder generals. Special mention is made of unique thunder deities like the Demonic Thunder (Yaolei) and Six Poison Savage Thunder (Liudu Manlei), commanding their punctual assembly upon receiving the order.

The text then describes the thunder method's concrete effects: When the ritual master ascends the altar, the thunder gods must activate Yang Thunder (representing righteous qi), unleashing power to stir flying sand and rolling stones, overturn rivers and seas. They are to move mountains, uproot trees, obscure sunlight, and summon clouds to release rain—completely ending the drought to ensure bountiful harvests and flourishing life, thereby manifesting the thunder deities' awesome might.

Repeated emphasis is placed on strict timelines, demanding the gods' arrival at precise years, months, days, and hours. The ritual master first inscribes talismanic incantations (Fulu, empowered Daoist sigils) to hasten the summons, specifically invoking the Three Heavenly Lords of Thunder (Deng, Xin, and Zhang Tianjun) and the Five Directional Thunder Dukes. These deities must hasten from the southeast (Xun position) and eastern (Zhen palace) quarters to the ritual altar, bringing wind and rain to relieve the drought.

A stern warning concludes the document: delayed response would constitute violation of celestial law (Tianxian). The proclamation bears the issuance time and the master's honorific title—"Perfected Lord Chongying Tongmiao of the Three Caverns and Nine Purities," indicating his lineage from the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures and his attainment of mystical understanding.

Frequently recurring phrases like "Execute with meteor speed" and "Implement with urgent fire" employ the imperative tone characteristic of Daoist documents, modeled after classical official decrees. The entire proclamation exemplifies how Daoist thunder rituals deify natural phenomena while establishing communication with deities through ceremonial protocols.