《道法會元》Vol. 67

This passage expounds the Daoist theory of cosmic generation. Zhang Shanyuan, in his Discourse on the Mysteries of Thunder, elucidates the noumenon and function of the Dao (the Way).

The primordial state is called "Grand Change" (Taiyi), when even Yin-Yang had not yet differentiated—a realm of utter void and stillness devoid of light, form, or name. This represents the original state of divine spirits, prior to the manifestation of Qi (vital energy). The subsequent "Grand Beginning" (Taichu) stage witnesses the transformation of Yin-Yang, where Qi emerges yet remains formless.

Next comes the "Grand Commencement" (Taishi) phase, where Yin and Yang intermingle into unity, acquiring form without substance. This develops into the "Grand Simplicity" (Taisu) stage, where forms gain materiality while remaining unrefined. When Qi, form, and substance coexist inseparably, this undifferentiated state is termed "Chaotic Wholeness" (Hunlun)—the essential body of the Dao.

When such movement reaches its zenith, it returns to stillness; when stillness culminates, movement arises anew. This cyclical rhythm constitutes the "Supreme Ultimate" (Taiji). At this stage, Taisu achieves completion: Yin-Yang transforms, the Five Phases (Wood, Fire, Earth, Metal, Water) manifest, and the ten thousand things begin to generate. The light, pure Qi ascends to form heaven, while the heavy, turbid Qi descends to create earth—thus the Great Dao reveals itself.

The Dao serves as the foundation of the Celestial Sovereign (the supreme divinity). The Dao generates the One (Jade Pure Realm), the One generates the Two (Upper Pure Realm), the Two generates the Three (Grand Pure Realm), and the Three gives birth to all beings. Different varieties of Qi produce distinct entities: Mysterious Void Qi generates exalted immortals; lucid brightness Qi creates host of deities; vigorous Qi forms the Six Jia divine generals; gentle Qi produces the Six Ding celestial maidens; harmonious Qi manifests common people; sinister Qi spawns ghosts and demons; mixed Qi generates birds and beasts; faint Qi brings forth insects; while the interaction of Yin-Yang Qi produces thunder.

This scripture systematically presents the five cosmological stages (Taiyi, Taichu, Taishi, Taisu, Taiji) in Daoist cosmogony—from void to manifold existence—and explains how Qi of varying qualities generates heaven-earth, all creatures, and diverse divine beings.

Thunder and lightning serve as the pivotal mechanisms of heaven and earth's operations. Heaven takes thunder as its axis, while earth takes lightning as its trigger. Thunder belongs to Yang, and lightning to Yin. These forces can both nurture all beings and destroy them; they can act for good or for evil. All things follow their fundamental principles, and the most fundamental principle lies in the mysterious transformations of Yin-Yang, governing the birth and demise of all existence.

In numerical orientation: three for the East, two for the South, one for the North, and four for the West—these form the source of basic numerical principles, with the Center being five. Thunder and lightning obtain the most harmonized Qi (vital energy) between heaven and earth, hence they are called the "Five Thunders." Specifically: the East cycles through nine periods from Renzǐ to Gengshen; the North cycles through five periods from Bingzǐ to Gengchen; the South cycles through three periods from Wuzǐ to Gengyin; the West cycles through seven periods from Jiazǐ to Gengwu. The Center, Gengzǐ, originally has one cycle, and when returning to Gengxu, it gains eleven cycles, totaling twelve cycles. The five directions, when converging at Geng, yield thirty-six numbers, corresponding to the thirty-six types of Qi movements in heaven and earth.

The operation of thunder and lightning resembles the alternation of day and night or the cycle of the four seasons, beginning at Renzǐ and revolving endlessly without cease. This embodies the "Way of Nine-Five" (referring to the supreme heavenly law) within thunder and lightning. The Five Phases each follow their own patterns: Metal grows at the hour of Si, flourishes at You (five numbers), and enters its tomb at Chou (nine numbers); Water and Earth grow at Shen, flourish at Zi (five numbers), and enter their tomb at Chen (nine numbers); Wood grows at Hai, flourishes at Mao (five numbers), and enters its tomb at Wei (nine numbers); Fire grows at Yin, flourishes at Wu (five numbers), and enters its tomb at Xu (nine numbers).

Renzǐ is the foundation of the East, and Bingzǐ is the source of the North. Jia represents thunder, while Geng represents lightning; together, Jia and Geng form the command of thunder and lightning. Ren is the framework of thunder and lightning, Bing is their convergence, and Zi is their root. Within the Five Phases: Jia contains Ji, Ren contains Ding, Bing contains Xin, and Geng contains Yi. Thus, Jia, Bing, Geng, and Ren are governed by thunder, while Yi, Xin, Ding, and Ji are governed by lightning. Wu and Gui transform into the Fire phase, suspended at the Center, becoming the sovereign of thunder and lightning.

The so-called "Way of Nine-Five" is the governing law of thunder and lightning. The East, from Zi to Si, belongs entirely to Yang, enabling it to command heaven and earth, dictating the withering and flourishing of all things and the succession of the four seasons. In the "Way of Three-One," "three" is the ancestral number of the East, and "one" is the generative number of the North. The northern Zi position is the framework of thunder, while the eastern Mao position is its gateway. In truth, the "Way of Three-One" and the "Way of Nine-Five" are fundamentally the same—both are the core principles of thunder and lightning cultivation.

This scripture expounds the Daoist mysteries of Thunder Magic (a cultivation technique for harnessing natural forces) and the workings of celestial Yin-Yang. Thunder Magic is divided among the four directions: the Northern Thunder Bureau, Eastern Thunder Gate, Southern Thunder Fire, and Western Thunder Command. Among these, the heavenly stems Jia, Bing, Geng, and Ren represent Yang thunder, while Yi, Ji, Ding, and Xin signify Yin lightning, with Wu and Gui governing thunderfire.

The power of thunder originates from celestial bodies: the sun (Ri) manifests its awe-inspiring might, the moon (Yue) reveals its divine wonder, and the Big Dipper serves as the pivotal axis governing thunder's movements. Natural disasters like droughts and floods are manifestations of Yin-Yang imbalance—droughts occur when Yang energy dominates exclusively, preventing earthly Qi from ascending and causing celestial Yang to rage unchecked; floods arise when Yin energy prevails overwhelmingly, obstructing heavenly Qi from descending and resulting in Yin energy inundation.

The essence of thunder lies in the violent collision of Yin and Yang energies: when these forces flow harmoniously together, they generate thunder; when they clash in opposition, they transform into lightning. The destructive power of thunderbolts emerges when Yin and Yang energies attack each other internally and externally in rapid eruption. Wind and rain result from the opening and closing of Yin-Yang—normally regulating all creation, but becoming storms when disordered. Wind forms through the flowing breath between heaven and earth, like bellows pumping from the Earth Door (Xun position) in the southeast.

Clouds, rain, fog, and sleet all emerge from the intercourse of celestial and earthly Jing-Qi: Yang energy condensing Yin essence forms clouds, while Yin essence bearing Yang energy transforms into rain. When Yin-Yang's ascending/descending rhythms malfunction, mountain miasmas emerge. The distinction between thunder and lightning lies in their composition—thunder is the explosive sound of Yin enveloping Yang (external Yin/internal Yang), while lightning is the radiant flash of Yang breaking through Yin (internal Yin/external Yang). Rain, snow, and hail manifest seasonal Yin-Yang energies: autumn-winter's austere Qi congeals as frost and snow, spring-summer's generative Qi dissolves as rain and dew, while harmonized seasonal Qi forms sweet showers.

(Note: The character "炁" (Qi) refers to the primordial energy in Daoist cultivation; "Xun position" indicates the southeast in the Bagua; "Earth Door" is a feng shui term denoting the portal for vital energy circulation)

This scripture primarily elucidates the patterns of Yin-Yang Qi transformation between heaven and earth, along with the mysteries of the "Mysterious Pass Single Aperture" (Xuanguan Yiqiao) within the human body.

Regarding celestial phenomena: When the two Qi of Yin and Yang fall into disharmony, with Yang Qi suppressed by Yin Qi and unable to intermingle, abnormal weather occurs. Yin Qi congeals to form hail, while weakened Yang Qi manifests as sleet. The rosy clouds at sunrise and sunset result from the Qi of Red River at Mount Kunlun reflecting sunlight—essentially colors produced when sunlight penetrates cloud layers. Rainbows appearing west in morning and east in evening represent the harmonious intercourse of heaven and earth's Qi through sunlight interacting with water vapor.

Concerning cosmic operations: Harmonious Yin-Yang brings seasonal rains and favorable winds, while their disorder causes eclipses and other celestial phenomena. All things in creation arise from transformations of Yin-Yang Qi, like fire existing within water (symbolizing the perfect balance of water and fire). When this equilibrium breaks, thunderstorms and other natural changes emerge. Thunder embodies the righteous Qi of heaven and earth, governing the operational mechanisms of Yin-Yang creation.

Regarding cultivation essentials: The most wondrous aspect of human physiology is the "Mysterious Pass Single Aperture." This aperture refers neither to concrete organs like ears or tongue, nor to common acupoints like the lower Dantian or Muddy Pellet Palace. Having no fixed location or form, neither increasing nor decreasing, it serves as the root of Shen (spirit) and Qi within the body—existing in emptiness yet functioning as the pivotal junction where heaven and earth's Yin-Yang converge. Ancient masters described it as "a center within the center," the passageway for myriad spirits that connects upward to the cosmos. Adepts who comprehend this aperture can activate all bodily energy gates.

(Note: The Mysterious Pass Single Aperture is a crucial Neidan (internal alchemy) concept denoting the critical portal connecting prenatal and postnatal Qi within the human body, which requires specific cultivation methods to perceive and activate.)

This passage elucidates the core principles of Daoist cultivation and ritual practice. When practitioners attain purity of heart and sincerity of intention, the myriad spiritual energies (referring to the body's internal forces) within them will circulate naturally—this is the key to activating thunderous power.

During cultivation, one should allow the Jing (essence) to flow like running water in continuous cycles, maintain unbroken Qi (vital energy) circulation, achieve harmonious integration of Shen (spirit), and keep the mind as clear as a deep pool. In this state, one's true nature manifests effortlessly, like fish swimming freely in a deep pond, always centered. This profound state carries deep significance.

The Patriarch explains: The most fundamental primordial Qi (cosmic source energy) is formless and featureless, yet it can manifest all transformations of the Five Phases. Since the Celestial Worthy of Primordial Beginning (the highest Daoist deity) revealed the Dao's methods during the chaos of creation, this truth has been evident. When later generations of ritual masters prepare to draw talismans (Fulu), they must first enter a state of meditative absorption, concentrate their spirit, and activate their primordial spiritual nature. This causes energy to coalesce into the Three Flowers (energy condensations in the upper, middle, and lower Dantian) above the head, gather the light of sun and moon between the eyebrows, and ultimately form a luminous circle.

This circle represents the primordial Qi encompassing heaven, earth, and all things. When golden light converges, deities naturally descend. When drawing talismans, one should begin at the Qian position (northwest, representing heaven), move counterclockwise, and return to Qian. A dot placed at the circle's center symbolizes Yang Jing (pure Yang energy)—the practitioner's original life-giving spirit whose radiance fills the universe.

Mastering this fundamental principle enables internal cultivation to concentrate spiritual transcendence and external ritual practice to harmonize Yin-Yang for worldly salvation. Commanding thunder or subduing spirits becomes secondary. The essence lies in maintaining primordial purity before thoughts arise and perfect concentration when intention first stirs. All methods and scriptures return to this root.

The Patriarch concludes: The Dao's foundation lies in maintaining centered equilibrium, from which golden light naturally radiates. When spirit becomes complete, true Qi abundant, and original Jing condensed, a single point of spiritual light can generate countless methods. Though different schools preserve distinct ritual traditions, the most precious treasures remain the Mysterious Pass (the body's key point connecting with the cosmos) and primordial Qi—transcending all sectarian boundaries.

The Supreme Ultimate Thunder Judgment Method (Taiji Zhankan Leifa) and various orthodox summoning techniques, though transmitted through different lineages, all adhere to a core principle: mobilizing the Primordial Qi (Xiantian Yiqi, the cosmic foundational energy) through the Mysterious Pass (Xuanguan, the key acupoint connecting the human body with heaven and earth). This fundamental secret that permeates all Daoist methods has remained unchanged since ancient times.

Whether in seated meditation or deity summoning, practitioners must first purify heart-mind (Xin Shen), making the body as transparent as a crystal vase, a glass bead, or a polished mirror. At this stage, one circulates the body's innate spiritual light (Xian Tian Ling Guang), concentrating intention between the eyebrows where the eyes converge, then radiating golden light into empty space. When the golden light from the Heavenly Gate (Tianmen) at the crown meets the golden light from the Earthly Door (Dihu) at the soles, with thunder and lightning flashing between them, the state of heaven-human unity (Tian Ren He Yi) is achieved. Here, whether quietly reciting scriptures or manifesting as the sovereign of heaven and earth, the practitioner can summon deities through the Heavenly Gate and command thunder, displaying boundless power. Such attainment of great virtuous power (Da Weide) depends entirely on the perfect alignment of mental focus with natural laws.

The scripture further explains: the five human organs correspond to natural elements—the heart's spirit (Xin Shen) resonates with heavenly thunder and earthly fire; kidney essence (Shen Jing) with heavenly rain and earthly water; liver's ethereal soul (Hun) with heavenly wind and earthly wood; lung's corporeal soul (Po) with heavenly lightning and earthly metal; spleen's intention (Yi) with heavenly clouds and earthly soil. Through specific breathing techniques (Ha, Chui, Xu, Xi, Hu), practitioners fuse their Jing-Qi-Shen with corresponding cosmic energies: Ha-breath transforms into thunder, Chui-breath becomes rain, Xu-breath generates wind, Xi-breath shifts to lightning, and Hu-breath manifests as clouds. Ultimately, by unifying the senses (ears, eyes, mouth, nose) with spiritual components (Shen, Hun, Po, Yi), one condenses Primordial Qi to freely command nature's wind, clouds, thunder, and lightning.

This scripture elucidates the core principles of Daoist cultivation and the practice of drawing talismans (fulu), emphasizing the natural Way of "uniting spirit and Qi" (shen qi he yi).

It begins by revealing that all phenomena between heaven and earth arise from primordial Qi (innate energy), which itself originates from the mind. Practitioners and the cosmos exist in mutual dependence—humans rely on heaven and earth for existence, while heaven and earth manifest through human perception. The essence of cultivation lies in "preserving spirit and subduing Qi" (cun shen fu qi), harmonizing one's internal consciousness (shen) with the cosmic spirit.

When crafting talismans, one must: resonate with the recipient's spirit through one's own spirit, and connect with their Qi through one's own Qi. This involves a subtle process: using essence (jing) to command spirit, spirit to command Qi, Qi to command the talisman, and the talisman to command spiritual forces. Authentic resonance requires neither forced asceticism nor strenuous visualization—simply align with the movement of primordial Qi and let the original spirit (yuan shen) function naturally. What is spiritually potent will manifest without questioning why; what resonates will resonate without demanding explanation.

Sa Shoujian (a renowned Song dynasty Daoist) emphasizes in his "Discourse on Thunder": The great Dao is formless and nameless, beyond ordinary comprehension. Those who deliberately write books to establish fame only distance themselves further from the Way. True cultivation methods involve: maintaining a mind clear and tranquil, pacifying all distracting thoughts, and returning the myriad things to emptiness. When drawing talismans specifically: hold the brush aligned with your heart, open your eyes wide in focused gaze, and gather your inner divine light between the eyebrows to form a luminous sphere. At this moment, when brush touches paper, golden light will flash like lightning along the strokes, naturally imbuing the talisman with spiritual efficacy.

A final warning: this luminous method connecting heaven and earth must be guarded carefully—never casually reveal it to unworthy recipients.

This scripture recounts a cultivator's spiritual journey in seeking the Dao and the essential teachings transmitted by an authentic master. The practitioner laments how difficult it is to distinguish truth from falsehood in this world—without guidance from a genuine enlightened master, one could study scriptures until white-haired yet still fail to comprehend the true meaning of the Great Dao. He describes his inherently tranquil nature and longing for the path of immortals, yet despite reading countless alchemical texts and Daoist scriptures, he only grew more confused—until his sincerity moved heaven and earth, finally leading him to encounter a true master who transmitted the Great Dao.

The master revealed this teaching: The Great Dao exists within every person, so vast it has no boundaries, so minute it has neither inside nor outside. It appears empty yet leaves traces, seems substantial yet eludes grasp. Recognizing the disciple's bone structure as aligned with the immortal path, the master decided to impart secret methods after receiving his solemn oath. The foundation of cultivation lies in the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit)—the fundamental energies of the human body. One must consolidate original Jing (primordial essence), nurture original Qi (life energy), and preserve original Shen (primordial consciousness), allowing these three to circulate ceaselessly among the three Dantian (upper, middle, and lower energy centers).

The master particularly warned: Indulgence corrupts original Jing, anger depletes original Qi, and impurity obscures original Shen. If the body—this "furnace and cauldron" (vessel of cultivation)—develops leaks, or if the energy gates (meridian passages) become blocked, it would be like neglecting repairs to a crumbling house—how could one possibly attain longevity or realize the Dao? Conversely, by correctly applying these principles, one could summon thunder in an instant, command wind and rain in moments, ultimately achieving the state of unity between heaven and human.

After receiving these authentic transmissions, the practitioner cultivated diligently without pause, manifesting rejuvenation signs like white hair turning black and new teeth replacing lost ones. Even at three hundred years old, his hearing and vision remained sharp. Recognizing his sincere devotion, the master fully transmitted all levels of Daoist methods, charging him to benefit the world and accumulate virtuous deeds—only then could one gain protection from celestial realms and even receive demon kings' endorsement (indicating that at advanced stages, even the demonic realms support cultivation). This passage vividly illustrates the solemnity of master-disciple transmission in Daoist practice and the essence of cultivation essentials.

Every person has the potential to cultivate and attain the Dao (the Way), and each individual is granted this opportunity. However, the teachings of the Dao must neither be excessively concealed nor carelessly transmitted. Among later generations of seekers, only those with single-minded devotion and unwavering faith may receive transmission in accordance with the precepts, thereby jointly realizing the supreme state of immortal transcendence. Those who violate their vows shall face the "wind-blade trial" (the Daoist concept of celestial punishment), and by then, regret will be futile.

The essence of cultivation lies in focusing on the core elements such as Fulu (talismans and registers) and incantations, rather than greedily pursuing superficial breadth. As the masters of old taught: The profound mystery of the true Dao does not reside in mastering three thousand six hundred methods. Later scholars, clinging obstinately to their own views and rigidly dissecting words, become as laughable as the carpenter who could only carve wheels (a classical allusion mocking those fixated on form).

I (Shoujian), though originally an ordinary man, was fortunate to encounter an enlightened master who instructed me in the correct essentials of practice. Whether summoning thunder, praying for rain or ending drought, exorcising demons, eliminating locust plagues and epidemics, or liberating departed souls and healing with talismanic water—each application proved immediately effective, as responsive as an echo in a valley. Now in transmitting these methods, their complete lineage must be preserved.

The human body is constituted solely by the two energies of Yin-Yang and the refined essence of the Five Phases (Wood, Fire, Earth, Metal, Water). The sages established Daoist methods to protect the people, yet all ultimately stem from self-cultivation. The true mystery of these arts lies in merging one's Shen (spirit) with the primordial Qi (vital energy) of heaven and earth, aligning one's creative transformation with the cyclical changes of the Five Phases. I comprehended this principle before the division of Taiji (Supreme Ultimate) and verified it after the separation of the Three Powers (heaven, earth, and humanity). When thunder rumbles and wind-rain nourishes, is the Dao not ceaselessly operating between heaven and earth? Only, people may not recognize it.

Since the ancient sages first devised these methods—such as the still-attested Yu Steps (the ritual pacing pattern attributed to Great Yu's flood control)—though some details may be lost, later figures like Celestial Master Zhang (Zhang Daoling) expanded their transmission. Through successive generations of patriarchs refining them, the methods gradually achieved completion. Yet ritual arts remain but manifestations of the Dao. Comparing ancient and modern practices reveals this: where ancient methods responded at the slightest trigger, some contemporary rites fail because practitioners harbor impure intentions, and the methods themselves mix authenticity with falsehood. The ancients, while perfecting techniques, maintained purity of heart and luminous De (Virtue/Power), thus resonating with heaven and earth. Modern practitioners often exploit these arts for profit, corrupting the orthodox Dao.

This scripture critiques certain misguided practices in contemporary Daoist cultivation, pointing out that genuine Daoist methods lie in returning to oneself rather than pursuing external forms.

Some people today use flashy labels to deceive the world, focusing their minds on opportunistic tricks while harboring deviant thoughts in their actions. Such individuals are utterly unworthy of cultivating the Dao. What is most lamentable is that thunder, by nature, has no distinctions—yet modern practitioners insist on categorizing thunder methods (Leifa), creating separate schools and claiming this or that type of thunder method, all of which are baseless deceptions. A true cultivator need not seek externally; simply turning inward is enough.

The Five Phases (Wood, Fire, Earth, Metal, Water) originate from the two fundamental energies of Yin and Yang. The division of Yin and Yang gives rise to the Five Phases. If one can gather the Qi of the Five Phases and transform it into the Five Thunders, then thunder methods are the innate Great Dao (Xiandao), and the thunder gods reside within one’s own body. When Qi merges with Qi, and spirit (Shen) merges with spirit, communion with the Dao occurs naturally. Both Yin-Yang and the Five Phases converge within the human body—those who do not truly understand the Dao have no right to speak of its methods.

To be specific:

• Liver Qi connects to the left eye; the "Mao hand seal" (a specific mudra) mobilizes the Wood Qi of the East.
• Heart Qi connects to the mouth; the "Wu hand seal" mobilizes the Fire Qi of the South.
• Spleen Qi connects to the nose; the middle finger seal mobilizes the Earth Qi of the center.
• Lung Qi connects to the right eye; the "You hand seal" mobilizes the Metal Qi of the West.
• Kidney Qi connects to the ears; the "Zi hand seal" mobilizes the Water Qi of the North.

Understanding this principle reveals that Yin-Yang is nowhere else but within one’s own body, and the Five Phases are not external but also reside within. Blowing out Qi creates wind, circulating Qi generates thunder, exhaling softly forms clouds, and breathing sharply produces rain—all transformations stem from the mind.

The ancient sages said:

• When essence (Jing) and Qi are gathered, they can be held in a single handful—this is the substance of the Dao.
• When the wandering soul transforms, it disperses to fill heaven and earth—this is the function of the Dao.

Where there is Dao, there is substance; where there is method, there is function—fundamentally, they are one and the same. If one insists on enumerating details, even a thousand words would not suffice; but if one grasps the essence, a single sentence is enough. People today crave complexity, yet the more they accumulate, the further they stray from the truth. Even if they study scriptures until their hair turns white, it will be of no use.

Alas, the world’s customs decline daily, and human hearts grow ever more deceitful. Those who devise theories do not understand them themselves, yet they teach recklessly; those who transmit methods do not verify them. Let those deceived by them realize this:

• The wind cannot be grasped.
• Shadows cannot be touched.

Legend tells that Zhang Liang (courtesy name Marquis of Liu) once obtained a scroll called Stone Lord's Plain Book, through whose Daoist methods he became an imperial mentor. These seemingly profound principles are actually not complicated—the key lies in mastering the two Qi (Yin and Yang, the opposing life energies within the human body) and the refined essences of the Five Phases (Wood, Fire, Earth, Metal, and Water, the elemental forces of nature). These principles align with the natural order of heaven and earth, so much so that even spirits and deities cannot dispute them.

When Yin Qi (contracting energy) gathers externally to envelop and trap Yang Qi (active energy) inside, preventing its release, the pressure builds until it erupts as thunder. The sound of thunder and the flash of lightning are both manifestations of Yang Qi—the light appears first, followed by the sound, which is precisely the expression of Yang Qi breaking free from confinement. The intensity of the thunder depends on the force of the eruption: slow envelopment by Yin Qi produces faint thunder, while rapid compression by Yin Qi creates explosive thunderclaps. Rain only falls when both thunder and lightning occur; if there is only thunder or only lightning, no rain will come. This entirely depends on the speed and density of Yin Qi's condensation.

In the phenomenon of thunder, Lei (thunder) governs sound, while Ting (lightning) governs light—both are fundamentally different expressions of Yang Qi. When they gather, they manifest as concrete phenomena; when they disperse, they return to formless Qi. However, the gathering and scattering of Yin and Yang do not occur spontaneously—they are controlled by deities dispatched by the Celestial Emperor. What common folk call "thunder leaving marks" or "divine artifacts left behind" are actually traces of these deities' manifestations. The thunder gods of the celestial bureaucracy were often virtuous individuals in life, dedicated to benefiting the world, and after death, their refined Qi transformed into thunder deities.

When modern Daoist priests perform thunder rituals (summoning thunder magic), they must first attune their own genuine Qi (vital energy) to that of heaven and earth: before summoning thunder, they burn talismans (inscribed paper charms) to invoke the thunder gods and mobilize Earth Qi (the Yin energy of the earth). As Earth Qi rises to envelop Yang Qi, the pressure builds within the Yin Qi's embrace until it finally ruptures, forming thunder. In practice, besides burning thunder-summoning talismans, they must also employ the Summoning Ten Thousand Spirits Talisman to draw upon the genuine Qi of the Tian Gang stars (the handle of the Big Dipper). Once Yang Qi surpasses the critical point, the thunder ritual is complete.

This scripture explains the Daoist principles concerning thunder, lightning, the interaction of Yin-Yang energies, and rain-summoning rituals. Thunder and lightning phenomena are essentially the result of the interplay between Yin and Yang energies: Yin energy envelops Yang energy, much like firecrackers wrapped in paper (Yin) containing sulfur (Yang). When the pure Yang energy of Tiangang (Celestial Stem Qi) impacts the Yin energy, it triggers an explosive release of Yang energy—this is the mechanism behind thunder.

The continuous rolling of thunder occurs because after each Yang energy outburst, Yin energy closes back around it, accumulating until another eruption occurs, creating a cyclical process. As these Yin and Yang energies continuously rise, intertwine, and interact, they ultimately condense into rainfall. Thunder, belonging to the light and ascending Yang energy, rises upward, while rain, belonging to the heavy and descending Yin energy, falls—hence, showers follow peals of thunder.

Regarding Fulu (talismans and registers), though their names may differ, their essence remains the same. When the ancient sages first created these talismans, their intention was for all people to comprehend the truth of the Dao. Some may not understand the written characters, but simply burning the talismans can evoke a spiritual response. For those who grasp the principles and can skillfully employ the written word, combining them with proper ritual procedures enhances their resonance with heaven and earth.

The principles governing the realms of Yin and Yang are interconnected. Just as official documents in the human world correspond to talismans in the spirit world, ritual masters must act with the decisiveness of officials commanding generals, yet remain adaptable to circumstances. Like steam condensing into droplets on a pot lid during cooking, the ritualist must also amplify the power of thunder by distributing Tiangang Qi and supplementing it with auxiliary talismans such as Dragon-Summoning and Rain-Inducing Fu.

Above all, utmost sincerity is required to reach the divine. With sufficient sincerity, even metal and stone can be moved—how much more so the spirits? However, the purpose of the rain prayer must be clearly and thoroughly articulated. The crux of the ritual lies in silently apprehending the profound workings of Yin-Yang transformation, skillfully employing various incantations and liturgical procedures, while maintaining a devout and focused state of mind.

This passage primarily discusses two aspects: first, how sincere cultivation can invoke the power of heaven and earth, and second, the Yin-Yang principles behind the formation of wind, rain, thunder, and lightning.

It begins by explaining that Dao practitioners must devoutly pray to the Celestial Emperor (Shangdi) with genuine sincerity to mobilize the relevant deities for controlling clouds and rain. The various talismans (Fulu) and ritual methods transmitted by Laozi (Taishang Laojun) all require proper lineage transmission from a master. As the most spiritually endowed beings, humans all receive the Qi of heaven and earth, though it is constrained by physical form. Merely through focused intention, one can naturally resonate with celestial and terrestrial energies. Success in ritual practice depends on the practitioner's level of insight, but one need not obsess over profound mysteries—grasping the essential principles is key. Even underworld officials, if they understand these principles, can command spirits. Here, Daoist students are specifically cautioned against excessive attachment to formalities.

The passage then elaborates on the formation of meteorological phenomena: when Yang Qi encounters Yin Qi, rain forms; when Yin Qi meets Yang Qi, wind arises. When strong Yang Qi interacts with gentle Yin Qi, clouds emerge, whereas gentle Yin Qi encountering strong Yang Qi generates thunder. Without Yin Qi, rain cannot form; without Yang Qi, thunder cannot manifest. Rain belongs to Yin's softness and cannot appear alone—it requires Yang Qi to activate it. Thunder belongs to Yang's strength but also needs Yin Qi to become perceptible.

For practical ritual application: To summon rain, one must mobilize northern Qi (Bei Qi) on clear days to transform it into dark clouds, which will naturally produce thunder, wind, and rain. To pray for clear skies, Yin Qi must encounter Yang Qi to generate wind. When Yin Qi lingers without dispersing, one should burn sunshine-invoking talismans and rain-stopping talismans while summoning the Qi of the Celestial Stem (Tiangang Qi) and solar energy (Rijun Qi) to strengthen Yang forces. As Yang Qi ascends, Yin Qi will be scattered by wind, resulting in clear weather.

Cloud formation results from Yang Qi (strength) meeting Yin Qi (gentleness), with the key being first connecting to terrestrial Qi (Yin energy). Thunder arises from the sound produced when ascending Yin Qi collides with descending Yang Qi. These phenomena need not be rigidly associated with specific directions (such as the Xun position)—understanding the interactive principles of Yin and Yang suffices. The specific mechanisms behind "rain" and "thunder" have already been thoroughly explained earlier.

This scripture elucidates the essential principles of Daoist cultivation. Practitioners must first comprehend the wisdom of the Tai hexagram (one of the Eight Trigrams/Bagua, symbolizing unimpeded flow) and master the Yu Steps (a Daoist walking meditation technique attributed to the Great Yu, consisting of nine steps that harmonize Yin-Yang). When the two Qi (vital energies) of Yin and Yang interact harmoniously—like heavenly Qi descending and earthly Qi ascending—nature flourishes in perfect balance.

The ancient sages intentionally said "Yin-Yang" rather than "Yang-Yin," revealing profound meaning. Those who discern the patterns of Yin's descent and Yang's ascent can command even spirits and deities. Yet if one fails to understand the Yin-Yang dynamics within their own body, merely exhausting their Shen (spirit) without proper grounding, how could they possibly resonate with celestial and earthly forces? Dao cultivators must first awaken to their internal alchemy before engaging external transformations. Otherwise, even encountering an immortal would prove futile.

Daoist practice shares fundamental principles with Confucian "investigating things to extend knowledge"—both root in rectifying the heart-mind with sincerity. Talismans (Fulu), incantations, and mudras are but tools; the true art lies in spiritual application. Mystical responses are mere manifestations; Neidan (internal alchemy) constitutes the essence. The celestial pivot within the human body—our primordial Shen—holds supreme importance, for divinity dwells within the inch-square space of the heart. Without nurturing, the heart-mind lacks clarity; without refinement, the spirit lacks efficacy. When heart and spirit are properly aligned, resonance can bridge ten thousand miles in a single breath.

The subsequent口诀 (oral formula) by Master Sa Shoujian further clarifies: True incantations reside not in ink and brush, but in the body's inner luminescence. The crux of cultivation lies in apprehending that thread of mystery before one's eyes—like the mystic aperture atop Mount Kunlun (symbolizing the upper Dantian). One must gather the essence of sun and moon into the golden palace (the head), allowing the three energies (Jing-essence, Qi-vitality, and Shen-spirit) to converge until the Dantian brims with treasures. When both eyes focus intently in mutual gaze, a sudden sound arises as vital energies ascend to the Niwan Palace (crown point). Further circulating these energies through the Dantian brings honeyed sweetness. Whoever realizes this truth attains immortality instantly.

The "infant's taboo" mentioned last signifies cultivating with a childlike purity, free from distractions. The entire passage emphasizes internal refinement—external rituals are but supports, while true foundation lies in cultivating one's Jing, Qi, and Shen.

In the cultivation method, one must first visualize the left eye transforming into a golden sun (ri jinguang), radiating nine beams of light, while the right eye becomes a silver moon (yue yinse), emitting ten beams of light. After a short while, these two streams of light converge and fuse at the Muddy Pellet Palace (Shang Dantian, or upper energy center) atop the head, forming a semicircular halo. At the center of this halo appears an infant-like image of the nascent spirit (yuanying), at which point a golden light bursts forth from between the eyebrows. This practice follows the principle described in the Huangting Jing (Scripture of the Yellow Court): "Above is the Yellow Court, below is the Gate of Origin" — the Yellow Court is divided into upper and lower halves to form the Cavern Chamber (Zhong Dantian, or middle energy center), where the "red infant" (chizi, or nascent spirit) is nurtured, sharing the same principle as this method.

Regarding the mysteries of thunder (leifa, or thunder methods): Thunder serves as the pivotal hub of heaven and earth's movement. The Celestial Pivot (tianshu) and Earthly Mechanism (diji) are collectively called the "Two Platforms of Pivot and Mechanism." They are located in the east and west respectively, governing the seventy-two departments of the Thunder Ministry. Yang thunder and yin lightning each have their roles: yang thunder governs the qi of growth and expansion, while yin lightning controls the qi of contraction and dissolution. When these two forces intersect, they generate the power of thunderbolts. The essence of thunder methods lies in the five directional phases: three in the east, two in the south, one in the north, four in the west, and five in the center. Among these, the earth phase of wuji (central direction) is the foundation of numerical principles. Thunder belongs to kun earth (the earth attribute), residing in the central palace (central direction) as the vehicle for the Heavenly Emperor's decrees, embodying the harmonized qi of heaven and earth, specifically tasked with vanquishing unrighteous and malevolent forces.

Thunder is divided into five grades: Thunder One through Thunder Five govern the four directions, with the central authority ruling over the four extremes, signifying thunder's representation of the highest celestial authority. The Three Realms (heaven, earth, and water) and the Nine Earthly Layers (jiudi, or nine subterranean realms) are all under the jurisdiction of the Thunder Ministry. The operation of the five thunders follows the principle of "Five Zi Returning to Geng": jia wood represents thunder, while geng metal represents lightning; their combination forms the thunderous command. This manifests as follows: in the east, renzi returns to geng to yield the number nine; in the north, bingzi returns to geng to yield five; in the center, gengzi returns to geng to yield one; in the south, wuzi returns to geng to yield three; and in the west, jiazi returns to geng to yield seven — this is the profound application of the "Five Zi Returning to Geng" principle.

Geng belongs to earth (wuxing attribute), as all things rely on the earth. The number nine corresponds to the shen position, associated with the kun trigram (earth), while the number five corresponds to the chen position (chen representing the celestial stem), indicating that earth's virtue (tude) combines both supreme greatness and unyielding strength. The number one in the zi position (kan trigram) governs labor; the number three in the yin position (gen trigram) governs accomplishment; and the number seven in the li position (li trigram) governs manifestation. Among these, the wood qi of renzi is the foundation of the east, corresponding to the zhen trigram (thunder) in the mao position. The wood qi of renzi is stored in the hai position, while the water qi of bingzi is the origin of the north — these principles form the operational foundation of the thunder deities (leibu shenling).

This scripture reveals the mysteries of Yin-Yang thunder operations in Daoist Thunder Magic (summoning thunder techniques). Several key concepts are presented:

Among the Heavenly Stems, Jia, Bing, Geng, and Ren represent different thunder attributes—Jia belongs to Yang thunder, Geng to Yin lightning (fierce thunderbolts), Bing marks the convergence point of thunder deities, while Ren constitutes the fundamental source of thunder. They interact like dragons and tigers meeting—when the dragon chants and the tiger roars, wind and clouds arise instantly. The Zi position (north) is thunder's origin, as the Kan trigram (representing water) conceals the Heavenly River's Thunder Gate.

Thunder operations involve four crucial directional trigrams: Xun (southeast), Gen (northeast), Qian (northwest), and Kun (southwest). Yang thunder lies concealed in Gen, manifests in Qian, ascends in Kun, and ultimately erupts in Xun. Specifically, certain combinations within the Jia, Bing, Geng, and Ren stems (like Si hidden in Jia or Ding within Ren) all point to Xun Palace as the "Thunder Portal."

Yin lightning primarily relates to the Zhen trigram (east). The Heavenly Stems Yi, Ding, Ji, and Xin form "Zhen's killing energy" at the Mao position (due east), corresponding to seasonal Yang growth: one Yang emerges in the eleventh month, two in the twelfth, three in the first month, until four Yang energies fully manifest during the second month's Jingzhe solar term when thunder awakens all creatures. As the Yijing states "emerging from Zhen," here Wu-Gui transforms into Fire (Five Phase conversion)—though the Li trigram (Fire) appears empty, it governs thunder, and when Yang reaches its zenith, thunderflashes ignite.

Three Thunder Department generals are mentioned: Chuahuo (essence of ultimate Yang, descending at noon on Bing-Ding days), Judge Xin (essence of ultimate Yin, arriving at midnight on Ren-Gui days), and Envoy Zhang (harmonized Yin-Yang Qi, appearing at dawn on Jia-Yi days). These three must coordinate actions—if one general "enters the temple" (returns to position), the others cannot act alone, requiring specific "thunder mudra" hand seals to calculate divine states.

Finally, the text explains Zi to Si hours form six Yang periods (Yang growth), while Wu to Hai hours comprise six Yin periods. Notably, the Yi Fire Snake and Zhen Water Earthworm constellations govern wind and clouds in the Si position, while the Shi Fire Pig and Bi Water Tapir constellations perform related functions in the Hai position. These stellar configurations, combined with polar Yin-Yang applications (like breaking Qian or Xun positions), constitute the complete Thunder Magic system.

This scripture elucidates the mystical principles behind natural phenomena like wind, clouds, thunder, rain, and lightning in Daoist cosmology, revealing their connection with celestial movements and the growth of all living things.

The text explains that Thunder Magic (Leifa, Daoist weather-invoking rituals) is intimately linked with the constellations of the Northern Dipper (Beidou) and Southern Dipper (Nandou). The east is the origin of thunder (the "Thunder Gate"), the north is the source of water (aligned with the Zi position), while the south belongs to fire. Thunder itself divides into Yin and Yang: thunder on Jia, Bing, Geng, and Ren days is considered Yang Thunder, while on Yi, Ding, Ji, and Xin days, it becomes Yin Thunder. Wu and Gui govern thunderfire.

Among the seven stars of the Northern Dipper, the fifth star, Lianzhen (also called the Gang Star), along with the first star (Kui) and the seventh star (Piao), hold special significance. These stars correspond to the Earth phase and resonate with the Kun trigram. The essence of thunder is the manifestation of Northern Dipper energy—hence the saying, "Thunder is the Dipper, the Dipper is Thunder." The Northern Dipper shifts with the months: in the first lunar month, Piao points to the Yin position, and this pattern continues cyclically through the year.

The six stars of the Southern Dipper span the Heavenly River (Tianhe), connecting with the water veins of the Yellow River. The waters of the Heavenly River flow backward to Mount Yujing (a sacred Daoist mountain), where the Thunder Gate and Rain Door are concealed. The northern Zi and Chou positions mark the origin of water, guarded by the Southern Dipper. When the energies of water and fire converge in the void, amplified by the clash of Yin and Yang forces, the Thunder Gate opens, unleashing wind, clouds, thunder, and lightning.

The text also introduces the "Way of Three and Five" (Sanwu), referring to the combination of the Three (the eastern Hun soul) and the Five (central Wu-Earth). This principle is key to Thunder Magic cultivation. As alchemical scriptures state, when the seven stars of the Northern Dipper appear reflected in deep pools, the divine sword transforms into a soaring dragon—a metaphor for attaining profound spiritual realization. These cosmological principles form the foundation of Daoist Thunder Magic practices, such as the "Sanwu Dugong" ritual system.

This scripture primarily discusses the cultivation and application of Thunder Magic (Leifa), along with its secret oral formulas.

The essence of Thunder Magic cultivation lies in harnessing "Sha Qi" (a potent energy) rather than relying solely on talismans (Fulu), incantations, or ritual steps. True masters of Thunder Magic can execute techniques with the precision of "a shadow responding to sound." These esoteric methods are extremely precious—transmitted only to predestined disciples and never casually disclosed.

The text explains how Thunder Magic regulates Yin-Yang to generate thunderbolts, serving to relieve people's suffering and eliminate disasters. Practitioners must master specific directional orientations (such as north or south) and internal energy circulation patterns. The oral formulas describe methods for generating thunder energy within the body through breathwork and visualization—for instance, "swallowing primordial Jing (essence)" (drawing innate vital essence inward) or "thunder soaring from the Crimson Palace" (activating energy from the heart region).

Two subsequent poetic verses further clarify key cultivation principles: practitioners should focus on embryonic respiration (a profound breathing technique) rather than empty theorizing, cultivating continuous internal energy flow through sustained practice. True adepts remain unattached to directional orientations, maintaining centered equilibrium to allow natural, breeze-like energy circulation. These profound principles elude ordinary understanding, requiring repeated visualization and practice to master.

These teachings belong to the secret transmissions of the Shenxiao School (a major Thunder Magic lineage during the Song Dynasty), recorded by Wang Wenqing (a pivotal Shenxiao figure). They reveal both the core principles and concrete methods of Thunder Magic cultivation.

This passage documents the secret thunder rites transmitted by the renowned Song dynasty Daoist master Wang Shichen (Wang Wenqing). As a crucial esoteric system in Daoism, thunder magic (Leifa) was employed for rainmaking, healing, and exorcistic rituals.

The opening characters "回空" likely represent a purification incantation recited before ritual performance. The text details various thunder magic applications:

For rainmaking, specific mantras were chanted while forming the "Zi-Wu Yin Dou" hand seal (a particular mudra gesture). Clear weather invocations required the "Great Virtue Mantra" paired with the "Zi-Wu Yang Dou" gesture. Difficult childbirth or stillbirth cases necessitated reciting the "Heavenly Commander Mantra" (associated with Marshal Tianpeng of the Four Northern Saints) while drawing talismans. Birth acceleration employed the "Jade Emperor's Edict," while healing rituals used the "Minor Golden Light Mantra."

The text meticulously catalogs three categories of thunder appellations:

• Twelve Celestial Thunder codes: monosyllabic arcane words like "Zha" or "Zhuang"
• Twelve Earthly Thunder codes: such as "Wei" or "Bai"
• Twelve Human Thunder codes: including "Hong" or "Jie"

Along with twenty-eight lunar mansion designations (celestial asterisms) like "Yue" or "Ze."

These secret words and talismans required precise coordination with specific mudras (Yin-Yang Dou seals), ritual pacing (Yu steps), and visualization techniques (deity contemplation). Parenthetical notations clarify operational details: "Tu" indicates talismanic drawing, "Chubi" denotes brushstroke methods, while "Yin Dou/Yang Dou" refer to distinct finger-weaving techniques. This comprehensive thunder magic system, embodying Daoism's cosmology of "Heaven-Human resonance," demonstrates remarkable ritual complexity.

This scripture contains various esoteric Daoist incantations (fulu) and cultivation methods, primarily concerning the application of Thunder Magic (Leifa) - the Daoist art of summoning wind and rain while exorcising demons. The square characters at the beginning likely represent secret sigils, with each character corresponding to specific deities or natural forces.

The mentioned mantras like "Heavenly Treasure True Words" (Tianbao Zhenyan) and "Numinous Treasure Divine Treasure True Words" (Lingbao Shenbao Zhenyan) are mystical incantations recited by Daoist masters during rituals. Phrases such as "Tianhei heliluo mo ji baidi sa da tuo qie fantian gang tan" contain specific spiritual power in each syllable.

The text also records methods for summoning deities: "Visualize (cun) the deity from a certain direction appearing to receive commands." This describes the Daoist ritual where masters invoke deities from specific directions through meditation and mantras. Later passages mentioning "commanding the seven characters" and "blowing qi through the seven orifices and the Yintang and Fengchi acupoints" detail specific ritual procedures where masters must recite mantras in precise sequences, circulate qi (mobilize internal energy), and perform breath techniques (infusing spiritual power into specific acupoints).

A notable passage recounts how Wang Shichen (a renowned Song Dynasty Daoist) received the sixteen-character Thunder Magic secrets from Master Wang Zhenjun while crossing a river, enabling him to subdue thunder deities of various ranks. The concluding "Jade Emperor's Mandate Bestowing the Five Thunders and Ten Thousand Ancestors' Twenty-Character Covenant" indicates these methods originate from the highest celestial authority - the Jade Emperor.

The seemingly ordinary poetic lines "Though plowing oxen have grass (Chou earthly branch)/The third month still brings much cold (Chen earthly branch)" actually conceal profound correlations between earthly branches, directions, and optimal cultivation timings. The entire scripture demonstrates Daoist magic's unique system that integrates mystical incantations, directional calculations, and internal cultivation.

This scripture primarily records the pronunciation and meanings of obscure characters, as well as the application of esoteric incantations in Daoist ritual practices. The first sixteen characters are all rare, each annotated with pronunciation (using the traditional fanqie spelling method) and brief explanations:

"恗" is pronounced "hu-gu-qie" meaning fear; "□" reads as "ce-jian-qie," denoting a type of ghost; "啖" means to eat; "□" is the ancient form of the character for "specter" (mei); "𩵀" pronounced "li-ding-qie" names a specific deity; "䰰" read as "ru-yu-qie" describes sounds made by ghosts; "𩳔" pronounced "wu-xiao-qie" depicts an ugly appearance; "縋" read as "zhi-wei-qie" refers to hanging ropes; "緷" pronounced "gu-ben-qie" indicates a thick extremity.

The subsequent passage explains the application method of these secret incantations: Simply arrange these twenty characters as a mystical code (secret mantra) in conjunction with the Golden Light Incantation (Jinguang Zhou). Whether performed morning or evening before the ritual altar with burning incense and recitation, this practice yields significant efficacy. All thunder deities across the Three Realms (Desire Realm, Form Realm, and Formless Realm), city gods (chenghuang), and local earth deities (sheling) will respectfully obey upon hearing this secret code. Regardless of which school's talismans (fulu) or spells are employed, all will gain enhanced potency through this method.

This content originates from the 67th scroll of The Collected Essentials of Daoist Rituals (Daofa Huiyuan), documenting the Daoist magical technique of combining special characters into esoteric incantations, along with their marvelous functions for summoning deities and amplifying the effectiveness of ritual charms.