《道法會元》Vol. 68

When preparing for the Thunder Department's Three Offices prayer ritual (the three major thunder deity systems in Daoism), one may begin preparations the night before or on the same day. The specific method is as follows: Take a small piece of yellow paper inscribed with the sacred syllable "Om" (an) and hold it between the fingers. Upon ascending the ritual platform, form the Zi-Wu Mudra (a Daoist hand seal) with both hands, stand facing the northwest (Qian position), and gaze toward the southeast (Xun position) while silently reciting the incantation "Om mani hun dun chi sha she" as many times as desired.

During the recitation, the ritual master should adopt an expression of wrath, directing fierce energy (sha qi) straight toward the heavens. At this moment, observe celestial phenomena closely: if azure clouds appear, it signifies the descent of Celestial Lord Xin; crimson clouds indicate Celestial Lord Deng; while yellow or white clouds herald the arrival of Celestial Lord Zhang. Upon witnessing any of these cloud formations, the master should draw the energy into the Crimson Palace (heart cavity), release the talisman paper to let it drift downward, and then sweep both hands downward to envelop the surroundings. Next, using the Sword Mudra (jian jue) with the right hand, visualize cleaving a path from the northwest to the southeast, imagining thunder deities traversing this channel. The ritual platform transforms into a Thunder City with walls eighty-one zhang high, guarded by twelve thunder gates, impervious to any malevolent forces.

With the left hand forming the Thunder Mudra (lei ju) and the right hand maintaining the Sword Mudra, silently intone the prayer: "May the Celestial Lords discern the color of the clouds and know which among you has descended. Today, [name of supplicant] seeks rainfall. We implore the Celestial Lords to command the Thunder Department deities to orchestrate creation, compelling the dragon kings to bring waters to this altar. Let there be thunderbolts and torrential rain. I shall await here with drawn sword, praying for your swift manifestation." After this, retrieve the previously released "Om" talisman and burn it in the incense burner.

Proceed to use six sets of talismans (fulu): twelve Yang talismans are burned clockwise within the altar starting from the Zi position until the Hai position; twelve Yin talismans are burned counterclockwise outside the altar from the Wu position until the Wei position. Each talisman is accompanied by the Thunder Mudra and the silent recitation of "Om mani hun dun chi sha she."

Upon completing these steps, the master holds a bowl of purified water and silently recites the "Chant of Purifying Heaven and Earth" (Jing Tian Di Zhou). Circle the inner altar three times, then exit from the northwest to circumambulate the outer space three times before re-entering the altar from the northwest. After finishing the "Central Mountain Divine Chant" (Zhong Shan Shen Zhou), set down the bowl of purified water.

This scripture describes a complete Thunder Ritual (Leifa) procedure in Daoist practice—a method for summoning thunder deities:

The ritual master begins by clicking the teeth three times while silently reciting the mantra "Om mo zhou hundun chi sha she" without counting repetitions. Holding the breath and widening the eyes, the practitioner visualizes golden light (jin'guang) radiating from within to envelop the altar. With the right hand forming the "Noon Mudra" (wu jue, a specific hand seal), one imagines the golden light dispersing, then uses the "Sword Mudra" (jian jue, a sword-holding gesture) to symbolically cleave space.

Next comes the recitation of the Central Mountain Divine Incantation "Zhi Dao qi chang cun" (May the Qi of the Supreme Dao endure forever), while issuing the altar's summons document (xiwen, resembling an official dispatch) from the Qian position (northwest). The first summons must bear seals on the front—three impressions at the top, four below, with seals on the left and commands on the right. The document's reverse side displays the Nine Sacred Characters arranged according to lunar phases: starting from the Kan position (north) during waxing moons and Li position (south) during waning moons, supplemented with talismanic scripts corresponding to that day's celestial alignment.

After silent meditation to petition ancestral masters with the ritual's purpose, the practitioner prepares paper offerings and "armored horse" paper effigies before retreating three paces from the altar for focused contemplation. A specific sigil is then employed to summon golden light—whether emerging from the Celestial Gate (tianmen, crown of the head) or Third Eye (tianmu, brow point), this symbol manifests as ten-foot golden characters in the air, radiating octagonal brilliance. Upon witnessing this sigil, the Three Thunder Ministries (san si, the thunder pantheon's three chief deities) mobilize a million thunder warriors to assemble in the Xun position (southeast) awaiting orders.

Without this sigil, the thunder generals refuse descent. During its manifestation, the practitioner visualizes the thunder army's formidable array, impervious to interference by mountain spirits or ghosts. Maintaining breathless concentration until sensing vibrations at the forehead, the master approaches the altar to inscribe talismans, channeling full bodily Qi (vital energy) into the strokes while invoking the Thunder Ancestor's name. The summons document is then bound with reeds and burned alongside paper offerings.

Throughout the process, the golden light's pathway must remain consistent—if emitted from the Third Eye, it must return there; if from the Celestial Gate, it must reenter there. The ritual concludes with the left hand forming the Thunder Seal (lei ju) while the right grasps the command tablet, visualizing the overwhelming force that crushes demonic armies.

This passage describes the methods of composing official petitions (xiewen) and conducting rain/sunshine rituals in Daoist liturgical practice.

Regarding petition composition:

After completing the first petition, one must erect the Celestial Emperor's talisman banner, then compose community petitions addressed to various deities - including Marshal Wang and Marshal Ma, the Five Directional Dragon Kings, City God (Chenghuang), Earth God (Sheling), and True Officials (Zhengguan). These documents require paper horse offerings first. After completion, no second petition may be issued within three days.

The second petition should use seven-foot yellow paper folded in three sections: the front section for petition words, the back section for the main text, with talismans drawn in the blank middle section. The reverse side's center must contain the "Nine Character Divine Verse" and other incantations, surrounded by wind-cloud-thunder-rain-lightning spells, with the Oath Thunder Verse and Pivotal Mechanism Talisman added at the center. Like the first petition, this is issued in the name of the Jade Emperor's golden edict.

The third petition's reverse side also contains various verses including the "Nine Character Divine Verse" and "Daily Directing Verse," distributed among the five and four directions, with the Oath Thunder Verse and Four Stimulating Codes at the center. Like previous petitions, these are issued in the name of Primordial Beginning's golden edict. All three petitions must be completed within three days.

Regarding cultivation methods:

The ritual master may sit cross-legged before the central altar table, or sit with legs hanging down. During meditation: below the jaw joint lies an energy cavity - the tongue should curl upward to touch the palate. The throat contains two cavities where breath enters and exits through the nose. During rain rituals, these are called Wind Pass (left) and Rain Portal (right); during sunshine rituals they become Thunder Gate (left) and Rain Portal (right). The tongue touching the palate is called "sealing the Wind Pass."

During meditation, one should close the eyes halfway, sit quietly regulating breath for a period, then rise to observe whether celestial clouds appear pure. If not, continue meditation or use sword mudra to disperse lingering clouds. While this method exists, its use is optional. This constitutes the rain/sunshine ritual technique.

Finally regarding the state of "movement arising from perfect stillness": when the master sits in meditation with eyes closed, concentrating on guarding the center (shouzhong) and gathering qi, after reaching utmost stillness, spontaneous dynamic responses will naturally manifest.

This scripture describes several cultivation methods from Daoist Thunder Magic (a secret practice that mobilizes natural forces through cultivation).

The first method explains the principle of "movement arising from perfect stillness": when practitioners sit in meditation until their Qi reaches its peak concentration, a natural resonance occurs. The specific practice involves performing a particular sequence of movements three times before going outside to observe. If clouds appear in front, behind, or to either side, this signals successful resonance. If no resonance occurs, repeat the process. The author emphasizes this method is optional, entirely dependent on the practitioner's natural state during cultivation.

The second method, "Shaking the Thunder Fortress," details how to calculate the Tian Gang (Heavenly Stem) positions according to months and hours. Using the eighth lunar month's first day at the Wei hour (1-3 PM) as an example: calculations show the Sha Qi (killing energy) points directly to the Wu position (south). The ritual master should sit or stand facing south, eyes closed with the tongue touching the palate, concentrating intention. When Qi feels unbearably congested, visualize heaven and earth plunged into primordial darkness with only oneself existing within it, then forcefully "lift upward" (four specific hand seals here require oral transmission from a master), maintaining this for one hour or repeating two to three times. Proper execution can summon strong winds. Subsequent passages detail positional calculations for all twelve months.

The third method, "Steaming Mountains and Boiling Seas," resembles the previous: the master sits meditating with tongue against the palate, cultivating either inside or outside the altar, maintaining focused intention while holding breath until the whole body feels stifling heat, with tremors in limbs and crown. Visualize cosmic darkness while vigorously "lifting" the Jade Emperor's Golden Script (an essential Daoist scripture), sustaining for one hour or repeating two to three times—more repetitions generate stronger winds.

This scripture describes several methods of Daoist Thunder Magic (Leifa) cultivation, primarily involving seated meditation, visualization (cunxiang), and specific hand mudras to mobilize cosmic energies.

The first section explains the "Shaking Mountains" method: The practitioner sits with eyes closed, tongue touching the palate (whether inside or outside the ritual altar). Concentrating the spirit and holding the breath, one allows the internal Qi to circulate until experiencing head tremors and full-body sweating. At this point, visualize heaven and earth darkening with only oneself at the center, then mentally project the "Jade Emperor's Golden Script" (a type of talismanic writing) outward while forming the Thunder Mudra hand gesture. Perform this two or three times per session—excessive practice may stir strong winds.

The second section details communion with the Big Dipper's Greedy Wolf Star (Kuixing), known as the "Great Supervisor Star Envoy" governing primordial Qi. Practice at night facing this star while holding breath and visualizing cosmic darkness. Again project the "Jade Emperor's Golden Script" toward the star three to five times. Success manifests as either dark clouds obscuring the star or its flickering light. If unresponsive, trace the four sacred names—"Thunder Ancestor," "Jade Emperor," "Primordial Beginning," and "Golden Script"—in the air with sword fingers while executing the Thunder Mudra.

The third method involves connecting with the third star of the Southern Dipper through similar practice: seated meditation, breath retention, and darkness visualization with mental projection toward the star. Without cloud formations responding, similarly trace the four names with sword fingers and Thunder Mudra.

The fourth technique concerns Tian Gang Star (the thunder-controlling constellation). The approach remains fundamentally identical—success indicators include stellar dimming, flickering, or cloud obscuration. Otherwise employ sword-finger tracing of names combined with Thunder Mudra and specific incantations.

All these methods demand intense mental focus from practitioners, coordinating breath control, intentional guidance, and hand gestures to harness stellar forces or manifest natural phenomena. The scripture emphasizes moderation in practice intensity and frequency, as excess may trigger disproportionate natural reactions.

If after performing the previous method five times there is still no effect, one must repeat the procedure. This is called the essential method of "Three Offices Receiving the Summons." The specific practice is as follows: The ritual master sits in stillness facing the River Chief Star (the constellation governing thunder and human malevolence) for an extended period, holding the breath and eliminating distracting thoughts. In the mind, one visualizes the scene of heaven and earth darkening, concentrating the spirit while silently reciting a secret four-character mantra (these four characters must be transmitted orally by a master) repeatedly, performing this three to five times in succession. If one sees dark clouds and baleful qi obscuring the sky, this is an auspicious sign of success, known as "Four Offices Receiving the Summons."

The method of "Illuminating the Golden Realm" is performed thus: When lightning interweaves in the western sky, the ritual master must sit facing west for an extended period, closing the eyes with the tongue pressed against the palate, holding the breath to eliminate distracting thoughts, and concentrating the spirit while silently reciting the secret four-character mantra repeatedly. If lightning still does not appear, one must use the sword mudra to trace in the air the sacred names of the Thunder Patriarch, the Jade Emperor, the Primordial Beginning, and the Golden Script, projecting them forth while matching them with thunder method mudras. Then recite the syllable "Huo" three to five times, and the lightning response will manifest.

The method of "Heaven and Earth Transmitting the Command": The northwest direction (Qian position) is the Gate of Heaven, while the southwest direction (Kun position) is the Door of Earth. If performing rituals in these two directions proves ineffective, the ritual master should sit in stillness facing the northwest Qian position during the deep quiet of night, holding the breath to eliminate distracting thoughts, concentrating the spirit, and silently reciting the four-character mantra to project it outward. Hearing thunder or seeing lightning signals success. If there is no effect, one must again use the sword mudra to trace the four sacred names as before, projecting them with thunder method mudras. Then sit facing the southwest Kun position and repeat the above procedure—this is called "Heaven and Earth Transmitting the Command."

Methods for judging rainfall: "Clouds with stems" refers to cloud layers that are thick and dense, dark in color, with firm roots and tops shaped like lingzhi mushrooms—when three or four zhang thick, heavy rain will follow; thinner clouds bring light rain. "Rain with source" describes clouds exceptionally thick and solid, as if rooted—this is the sign of impending heavy rainfall.

This passage describes three Daoist cultivation methods for harnessing celestial energies and observing atmospheric phenomena:

The first method, "Dyeing the Golden Crow" (solar energy cultivation):

Practitioners sit facing the sun during sunrise or sunset, regulating their breath and concentrating their spirit. They recite a secret four-character mantra (transmitted orally, not recorded) three to five times. Then using the "sword finger" hand gesture (a Daoist mudra), they trace in the air the golden talismanic symbols of the Thunder Ancestor, Jade Emperor, and Primordial Heavenly Lord (Yuanshi Tianzun), accompanied by thunder method hand seals. Success is indicated by observing dark clouds or baleful qi obscuring the sun; if no effect occurs, the process is repeated.

The second method, "Steeping the Jade Rabbit" (lunar energy cultivation):

Performed at night when the moon is high, practitioners sit facing the moon while regulating breath and focusing their spirit. A specific four-character mantra (orally transmitted) is used, with emphasis on directing yin qi rather than baleful energy. After three to five repetitions, the practitioner similarly writes golden talismanic symbols with sword finger gestures combined with thunder method seals. The appearance of clouds obscuring the moon signals efficacy; otherwise the practice is repeated.

The third method involves rain prediction through observing "rainbow halos" (hongni):

A rainbow appearing in the southeast, measuring between 10 to 25 Chinese feet in height, predicts rain either that night or the following day. Post-storm rainbows in the southeast blown westward by strong winds at sunset—called "flowing essence severing the rainbow"—also indicate next-day rainfall. A complete, ground-touching rainbow in the west visible at sunrise forecasts light rain between 1-7pm (the wei, shen and you hours). Full rainbows touching ground in northeast or due south portend thunderstorms.

When encountering these celestial signs, ritual masters should perform solar-facing meditation using specific four-character mantras (orally transmitted) and thunder method seals. Success manifests when clouds obscure the sun; otherwise the "rainbow-severing sword mudra" is employed. These techniques all incorporate specialized Daoist thunder methods (leifa) and celestial observation practices.

This scripture describes several specific methods of Daoist Thunder Magic (rituals harnessing lightning power):

The first is the "Rainbow-Slaying Method." When the practitioner sees the sun being obscured, they should turn to face the left side of the rainbow, forming the Thunder Mudra (a specific hand gesture) with the left hand to strike, while the right hand forms the Sword Mudra to slash. Simultaneously, they must shout the name of the emissary (e.g., Zhang Mou), commanding thunder and rain to rush to the ritual altar. This is a specialized method for dispelling rainbow anomalies.

The second method, "Divine Wrath Cloud Summons," is performed during dark skies, fierce winds, and thunder. The practitioner sits quietly at the altar, using the tip of the tongue to draw Cloud Talismans (cloud-summoning incantations) in the air, then blows toward the sky. After repeating this two or three times, they burn three to five Cloud-Summoning Talismans. When the Thunder Gods see these talismans, they will gather clouds, and the practitioner then shouts the emissary's name to hasten the cloud formation.

The third method, "Dragon-Driven Rain Summons," is used to pray for rain: The practitioner sits in stillness, using the tongue tip to draw the "Urgent Rain Talisman" and blowing it skyward. After repeating this several times, they burn the talisman. At this point, they must visualize the two characters of the "Urgent Rain Talisman" transforming into falling raindrops while imagining their tongue becoming a crimson dragon stirring the divine waters of the Hua Pool (saliva in the mouth). They then swallow the saliva in three portions, sending it down to the Dantian (lower abdominal energy center). Finally, they shout the emissary's name to command the winds to cease and rain to fall.

The fourth method, "Cloud-Mending for Downpour," is used when clouds are missing in a specific area. When thunder and rain have arrived but one direction lacks clouds, the practitioner uses the Sword Mudra to draw four talismanic seals in the air—representing the Thunder Ancestor, the Jade Emperor, the Primordial Beginning, and the Golden Script—striking each with the Thunder Mudra while shouting the emissary's name to mend the clouds and prompt heavy rainfall.

Lastly, the method for crafting the "Six Talismans, Four Repetitions" dispatch (a Daoist ritual document): On the back of a black dispatch, twelve Yin Talismans are written first. The front is then covered with golden light, and two circles are drawn—twelve Yang Talismans on the left and twelve Yin Talismans on the right. After completion, titles of the Thunder Kings and the talismanic commands of deities like the Lightning Mother and Rain Master are added. The document is then covered with golden light and stamped with ritual seals (three in front, four in back, totaling seven seals). With offerings such as thick ink, torches, and spirit money prepared, the practitioner completes altar purification, invokes the patriarchs, and unfolds the dispatch on the table. The left side is sealed, the right side commanded to suppress the document, and the practitioner steps back three paces to perform the ritual.

These methods all involve complex talismans, mudras, visualization (inner observation), and ceremonial procedures, requiring the practitioner to possess profound internal cultivation and the ability to commune with deities.

This passage describes the specific ritual procedures of "issuing proclamations" (faxi) and the "six talismans" (liufu) in Daoist Thunder Magic (leifa), a practice for summoning and commanding thunder and lightning.

The "issuing proclamations" ritual begins with the ritual master sitting in prolonged meditation until golden script appears in the air at the Xun position (southeast direction). Upon seeing this signal, the Thunder King (Leiwang) leads three thunder departments (san si) with millions of thunder soldiers to assemble at the Xun position. The master holds ink in his mouth while seated, feeling it grow as hot as boiling water. He retains his breath to let the heat circulate through his body. When it becomes unbearable, he rises and takes three ritual steps (gangbu) toward the altar, forcefully spitting the ink onto a black proclamation scroll before immediately burning it with a torch. He then withdraws the golden script into his Crimson Palace (Jianggong, the heart cavity), strikes the altar table with a command tally in his right hand, and performs demon-expelling steps with his feet—this completes the proclamation ritual.

The "six talismans" ritual consists of four stages:

First Talisman Use: Prepare twelve bricks, each inscribed with talismans and placed at twelve directional points around the altar. Burn them with charcoal fire during the Chen-Si hours (7-11 AM). At the transition between Wu and Wei hours (11 AM-1 PM), have twelve individuals place the brick talismans into water vats—three vats per cardinal direction, totaling twelve basins. Each person pours out the water to stimulate the earth's Qi (Diqi) to rise.

Second Talisman Use: Inscribe two names of the Thunder King on one brick along with twenty-four talismans, plus special talismanic commands to summon the Thunder God (Leigong), Lightning Mother (Dianmu), and Rain Master (Yushi). Burn during Chen-Si hours, then have one person place the brick talisman into a central water vat at Wu-Wei transition and pour water where the brick was burned.

Third Talisman Use: Place twelve iron furnaces on the altar, forging iron talismans measuring five inches long, three inches wide, and three-tenths of an inch thick. Cast one talisman into each local well according to their number, with additional talismans placed in nearby rivers. The iron talismans must be inscribed secretly in a purified chamber, requiring only the original talismans of the three departments and those of the Thunder King.

Fourth Talisman Use: Place iron talismans at ancient sacred wells along local dragon veins (longmai). Each iron talisman should measure one chi long, five inches wide, and four-tenths of an inch thick, inscribed with cinnabar. This section particularly emphasizes adapting talismanic methods flexibly according to practical circumstances.

This passage details the methods for drawing talismans (fulu) and performing rituals for Daoist rainmaking ceremonies. When creating talismans, if cinnabar ink is unavailable, ordinary ink may be used. The procedure is as follows: first write the two large characters "雷王" (Thunder Kings), then superimpose twenty-four layers of talismanic inscriptions. Next, add four additional talismans bearing the titles "雷公" (Thunder Duke), "电母" (Lightning Mother), "雨师" (Rain Master), and "亲机" (Intimate Mechanism). The Golden Light Talisman can be drawn anywhere on the paper at will, but if no specific purpose is stated, placing it directly in the center yields the most potent effect.

Regarding the six most secret talismans, though their descriptions vary across four different interpretations, their actual application remains identical. During the ritual, one assistant must be specially assigned to hold the talismans awaiting the command. Suitable locations for depositing the talismans include wells, rivers, or sacred dragon pools. Upon hearing three strikes of a drum or bell, all talismans must be cast into the water simultaneously. The ritual master (fashi) performing the ceremony at the altar must also synchronize their actions with this timing.

When performing the ritual, the master should form the Thunder Seal (a specific hand mudra) with the left hand while holding the command tablet in the right. They must visualize the Thunder Division deity Heavenly Emperor Gayā manifesting in a colossal form—ten thousand zhang tall with a human head and serpent's body—while simultaneously imagining themselves expanding to equal stature. At this moment, the practitioner must summon an aura of righteous fury, silently reciting the two-syllable mantra "㗒嚷". However, this powerful method should only be employed during severe droughts, as casual use violates the celestial statutes of the Thunder Division.

For rain summoning, if no lightning appears in the southeast (the Xun position of the Bagua), the master should sit facing this direction in stillness, holding the breath and concentrating the spirit (shen). When feeling the qi congested, they must forcefully "lift" (a four-character oral formula transmitted secretly) and project it toward the Xun position, repeating this three to five times. Then employ four talismans coordinated with hand seals—success is marked by visible lightning; otherwise, the process must be repeated.

The ritual performed in the northeast (Gen position) is called "Opening the Thunder Gate". Here, the Golden Script Talismans of the Thunder Ancestor, Jade Emperor, and Primordial Heavenly Venerable (Yuanshi Tianzun) must be deployed with the Thunder Seal. If wind disperses the summoned thunderstorm (for instance, northern rains scattered by southern winds), the master should sit with their back to the south, facing north, again holding breath and concentrating spirit. After forcefully executing the "lifting" technique several times, they must trace two Primordial Golden Script Talismans in the air using the Sword Mudra while striking the Thunder Seal northward. During this, visualize the messenger within the Kan trigram (northern Bagua symbol) manifesting a ten-thousand-zhang form with vast wings stirring northern gales, then inscribe two more Primordial Golden Script Talismans.

This passage describes the concrete operational steps of Daoist rainmaking rituals, containing several key ritual actions:

When the ritual master performs Thunder Magic (Leifa) at the Li trigram position (southern divination sector), they visualize two divine messengers (Daoist protector deities) manifesting within the trigram. These messengers assume colossal forms ten thousand zhang tall, using their wings to block the southern winds. The master immediately commands them to seal off the southern winds while simultaneously activating northern winds to drive rainwater toward the ritual altar. If ineffective, the ritual sequence must be repeated three times, always using the southern orientation as the reference point.

The "Flying Sword Beheads the Celestial Sovereign" technique is employed when no rain falls two or three days after issuing the ritual proclamation (Daoist liturgical document): Draw a Celestial Stem Talisman (Big Dipper incantation) on yellow paper with the talisman head pointing toward the Xun position (southeast) and tail toward the Qian position (northwest). At midnight (Zi hour), spray the talisman with rooster blood. At noon the following day, the master forms a thunder seal with the left hand while gripping a sword with the right. They must visualize the Celestial Sovereign (rain deity) with a human head and serpent body, crowned and standing upon water wheels, while simultaneously imagining their own body expanding to ten thousand zhang height. At the moment of envisioning heaven and earth darkening, they swiftly turn and slash, mentally severing the Celestial Sovereign talisman in two.

The "Commanding the Celestial Sovereign" technique follows similar principles: After one or two days of unsuccessful rain prayers, the master visualizes the Celestial Sovereign's form while expressing wrath, makes a swift full-body rotation while striking with a command tablet, and silently intones the syllables "āi rǎng" to compel the deity to release rain.

"Sealing the Thunder Gate and Blocking the Rain Portal" refers to precipitation control techniques: The two cavities behind human molars represent the Thunder Gate and Rain Portal (precipitation channels). To stop rain, press the tongue against the palate to seal these portals. If rain persists, stir saliva with the tongue, divide it into three portions swallowed down to the Crimson Palace (middle Dantian), while visualizing torrential rain before finally pressing the tongue against the palate.

The "Method of Stirring Transformation for Clarifying Stillness" disperses clouds and rain: The master visualizes transforming into weather deities like the Thunder God and Lightning Mother, wielding an imaginary cloud-dispelling staff (envisioned as a two-to-three-foot ritual implement) to scatter clouds in all directions. If clouds remain, use a fan to disperse the rain clouds above.

The concluding "red light fills the chamber" likely signifies auspicious omens marking ritual completion. These techniques synthesize talismans, visualization, breath regulation, and physical movements, embodying the core Daoist ritual concept of "cosmic resonance between heaven and humanity."

During seated meditation with the tongue touching the palate, if no rain falls from the sky nor stars appear, this indicates temporary drought. Should even the stars remain invisible, the practitioner must gather Qi (vital energy), allowing internal Zhenqi (true energy) to circulate vigorously before forcefully propelling it upward (omitting here the four-character secret formula), repeating this two or three times. Simultaneously, visualize golden and crimson light manifesting on the altar platform, with blazing flames consuming the dark clouds above—this phenomenon is called "Crimson Radiance Filling the Chamber."

The cultivation method of "Mountains and Marshes Exchanging Breath" (symbolizing cosmic energy communion) requires prolonged seated meditation during extended droughts. With the tongue touching the palate, seal the "Thunder Gate and Rain Portal" (specific acupoints), regulating breath through the nose to contain internal Qi while blocking external Qi—this constitutes the true "Mountains and Marshes Exchanging Breath."

The state of "Threefold Triple Serenity" (complete physical-mental stillness) is achieved when external wind and rain cease entirely. The practitioner sits calmly, regulating breath to flow evenly through the nostrils while maintaining crystal-clear mental clarity—this embodies "Threefold Triple Serenity."

For "Quiet Resonance with Dao's Essence" (harmonizing with the fundamental Dao), the practitioner meditates with balanced respiration. When personal Zhenqi flows smoothly, cosmic Qi follows suit. With a detached mind free from attachments, moving in carefree Wuwei (non-action), one merges with the Dao—this is "Quiet Resonance with Dao's Essence."

The snow-invocation technique involves directional wind manipulation (Li trigram representing active South, Kan trigram representing quiescent North). When persistent north winds prevent southern breezes, sit facing north with closed eyes and tongue touching the palate. Gather Qi for vigorous circulation, then forcefully project it (using the secret formula) three to five times. Next, trace the "Primordial Golden Script" talisman in the northern Kan position with sword-mudra, followed by thunder-seal hand gestures toward the trigram. Visualize celestial messengers manifesting colossal wings spanning myriad feet, blocking northern winds. Turn southward to repeat the talismanic tracing and thunder-seal, envisioning Li trigram messengers unfurling equally massive wings to summon southern winds—this constitutes the "Li Active, Kan Still" method.

"Ice Melting, Wood Sprouting" symbolizes winter's end and spring's emergence: frozen thaw gives way to budding vegetation.

"Cosmic Lushness" manifests when warm, harmonious climates produce misty horizons, with skies displaying clouds of azure or ebony hues.

This scripture details the specific procedures for Daoist rainmaking rituals, divided into several key components:

Regarding the "Snow Deity," records describe its manifestations in varied forms—sometimes appearing as a white mass over ten feet tall, at other times reaching twenty feet in height. This phenomenon is termed "cosmic luxuriance" (yǔzhòu wěngyù), symbolizing the flourishing vitality between heaven and earth.

"Shaking the Jade Gate" refers to the esoteric method of vibrating the Thunder City (léichéng, abode of thunder deities). The practice involves: employing mountain-steaming techniques and the "Three Impacts" (sān chōng, a ritual gesture) to mobilize celestial forces—including the Great Yin (tàiyīn), Great Yang (tàiyáng), the Celestial Stem (tiāngāng, handle of the Big Dipper), and River Chief (hékuí, bowl of the Dipper)—along with the yin energies of the Northern and Southern Dipper constellations. The practitioner must maintain equanimity, free from joy or anger, while executing these methods precisely.

"Triple Command in Action" describes signs of successful rain invocation: when southerly winds surge, heaven and earth grow misty, and auspicious snow falls, this indicates the mobilization of thunder generals under the Three Offices (sānsī, referring to the Heaven-Earth-Water triad). When summoning deities or dispatching documents, golden scrolls (jīnshū) must be used—only these will compel divine response. Unused golden scrolls require retrieval like exorcism documents. During deity dispatch, participants chant the "Five Thearchs' Great Demon Subjugation Incantation" while the ritual master silently recites the names of the Big Dipper Lords ("Greed-Giant-Luck-Literature-Honest-Warrior-Breaker") and sternly warns: disobedience will incur punishment by the True Sovereign of Houtu (hòutǔ zhēnhuáng, Earth Mother Goddess).

Protocol for receiving rain petitions: After the supplicant submits the petition, the master prepares a separate altar table. Sitting in stillness, the practitioner visualizes transformation into thunder gods, lightning mothers, wind lords, and rain masters while contemplating darkened skies and surging baleful energies. The left hand forms a thunder seal (léiyìn) against the chest while the right wields a command tablet. After vocalizing thunder sounds and swiftly turning full circle, the master strikes the tablet once before reviewing the document.

Rain-summoning talisman (fú) burning method: Three talismans are burned per session, followed immediately by the "Three Impacts" gesture for two hours. This may be repeated thrice (nine talismans total), adjusted flexibly by the master.

Usage of wind, cloud, thunder, rain, and lightning talismans: Among three daily summons, five talismans are drawn each day (totaling twenty-five). These may be burned hourly as sets of five, projected outward with thunder seals.

The "Whistle-Command Wind-Thunder Talisman" (xiàomìng fēngléi fú) combines four talismans into one inscription. When burned, it's projected with thunder seals accompanied by specific incantations. The "Pivotal Mechanism Talisman" (shūjī fú) serves as the ritual's core operative document.

This scripture details the operational procedures for several Daoist ritual techniques, specifically focusing on thunder summoning, snow prayer, and sunshine prayer ceremonies.

In the thunder summoning ritual, the priest first holds the "Pivot Talisman" (Shufu) between the fingers of the left hand and burns it. As the talisman nears complete combustion, the priest takes the "Trigger Character Talisman" (Jizi fu) with the right hand and ignites it from the remaining flames. When this talisman is almost consumed, the priest must gesture with the specific "Thunder Seal Hand Mudra" (Huò hào léi jú) and project it outward. Following this, the priest recites the "Oath to Thunder Chapter" (Shi Lei Zhang), burns the Thunder-Hastening Talisman (Cui Lei Fu), and directs the Thunder Seal Mudra toward the sky while vocalizing the "Huò" command. Simultaneously, the priest invokes the Nine Heavens' Mandate Enforcers and the names of ancestral masters, issuing a warning that the thunder deities must appear or else be transformed into yellow stone. If thunder is heard from another direction within two hours, the ritual is deemed successful.

The snow prayer ritual requires writing talismans and proclamations on blue paper using white powder, with procedures similar to those for rain prayer.

For the sunshine prayer ritual, the method varies by season: in summer, the "Borrowing Sunshine Spirit Chapter" (Jie Qing Ling Zhang) is used, while the other three seasons do not require it. The priest writes the Nine Yang Talisman (Jiuyang Fu) and proclamations on red paper with cinnabar ink. The priest then retreats three steps to sit in meditation, visualizing flames filling the sky, before advancing three steps to inscribe the talisman. This is accompanied by the Thunder Ancestor’s Golden Script (Lei Zu Jin Shu) and the Cloud Command (Yun Hao), after which the proclamation and spirit money are burned together. Finally, the priest forms the Thunder Seal with the left hand and the Sword Mudra (Jian Jue) with the right, visualizing the Demon-Slaying Command (Guo Mo Hao Ling), and strikes the ritual table once to signify the dispatch.

These rituals emphasize the priest’s coordination of specific hand gestures (such as the Thunder Seal and Sword Mudra), talismans, visualization techniques, and breath control (closed Qi breathing) to perform the magic effectively.