《道法會元》Vol. 69

This scripture primarily explains the concepts of "Wuji" (Non-Ultimate) and "Taiji" (Supreme Ultimate), along with the process of cosmic generation.

Wuji refers to the state before heaven and earth took form, when only pure, formless Qi (primordial vital energy) existed, without any movement or transformation. This state resembles an unopened egg in complete chaos—utterly still, without light. Within this state, none of the celestial phenomena like sun, moon, stars, wind, clouds, thunder, or lightning had manifested, nor had plants, animals, or any living beings emerged.

Taiji, on the other hand, marks the stage when this primordial Qi begins to move. Here, the chaos starts to divide: the clear, light Qi ascends to form heaven, which embodies pure Yang and vigorous qualities, while the heavy, turbid Qi descends and condenses to form earth, which gives birth to all things. Heaven, associated with the Metal phase, generates light and divides day from night, sun from moon, and stars from constellations. Earth, in turn, nurtures plants, animals, and humanity—all the myriad beings of creation.

The text particularly emphasizes the significance of "the One Qi." This primordial vital energy is the origin of all things in the cosmos; heaven and earth rely on it to undergo infinite transformations. As the most spiritually endowed of all beings, humans who learn to master and employ this Qi can resonate with heaven and earth and penetrate the mysteries of the Dao. In Daoist cultivation, practitioners often speak of returning to this state of primordial Qi.

(Note: The term "mingxing" refers to the state of chaos; "dafan" denotes the highest realm of primordial Qi; "yufeng" is the Daoist name of the commentator.)

The movements and transformations between heaven and earth can even stir winds, clouds, thunder, and rain through the breathing of spirits and deities—this power permeates all existence.

The Perfected One Who Rides the Wind annotates: The number "one" represents the pure Yang of the Qian trigram (the first of the Bagua), which symbolizes heaven. Heaven belongs to the Metal phase, and Metal gives rise to the white radiance of primordial Qi. This Qi is vigorous and powerful, ceaselessly rotating like a wheel, just as the Book of Changes states: "Heaven moves with vigor; the noble person ceaselessly strengthens themselves." Day and night revolve without pause, all driven by the force of primordial Qi. When primordial Qi divides, its clear and light aspects ascend to form heaven, while its turbid and heavy aspects descend to form earth. This is the profound mystery of "one gives birth to two," where "two" represents the great earth. From the pure Yang of the Qian trigram emerges the Kun trigram (pure Yin), and from these two trigrams arise the six additional trigrams—three Yang and three Yin—collectively propelling the movement of heaven and earth.

As the most spiritually endowed of all beings, humans, when the essence (Jing) and Qi of their parents unite, have their life source rooted in the navel. The navel is the gateway for generating primordial Qi and the hub where innate energy converges, known in Daoist terms as the "Mysterious Feminine" (Xuanpin), the source of life. This gateway of the Mysterious Feminine is the very root of heaven and earth, existing endlessly and never exhausted in its application. In cultivation, one must gather energy back to the Dantian (energy center) and condense the ancestral Qi (the most fundamental life force). Whether praying for clear skies, invoking rain, or subduing demons, employing this method yields unfailing efficacy.

Practitioners should withdraw their gaze and turn inward, refraining from speaking words contrary to the Dao, averting their eyes from improper sights, and closing their ears to discordant sounds. In stillness and silence, they contemplate the truth of Wuji (the formless origin of the cosmos). Here, the essences of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) merge wondrously—this is the crux of cultivation.

Modern seekers of the Dao may understand the theories of Wuji, Taiji (Supreme Ultimate), and primordial Qi, but how does one truly begin the practice of Taiji? In the state of Wuji, heaven and earth are sealed, and the myriad things are not yet born. At this stage, one must close the nine orifices (the body's nine openings) and wait for primordial Qi to gradually fill the entire body. When Qi reaches its peak abundance, one may faintly hear a humming in both ears. At this moment, exhale forcefully with a loud "Ha!"—this is called "overturning the Dipper's handle" (a metaphor for activating energy). As chaos first begins to part, one feels spiritually clear and refreshed, external desires naturally fade, and the body resonates with heaven and earth as if holding the very laws of creation in hand.

The Perfected One Who Rides the Wind further explains: Before heaven and earth divided, there was only the state of Wuji and Taiji. Their differentiation gave rise to Qian and Kun, establishing the triad of heaven, earth, and humanity. Taiji resides hidden at the exact center of the human body. As the Scripture on Salvation (Duren Jing) states: "Within the center harmonize the five Qi, blending the hundred spirits." Confucianism's teaching—"Refine the one, hold fast to the center"—also points to this truth. Before performing any ritual or prayer, first close the nine orifices. When primordial Qi reaches its fullest abundance, the ancestral Qi in the middle Dantian will naturally ascend. At this point, the entire body grows warm, energy surges up the spine to the Niwan Palace (upper Dantian) at the crown of the head, and golden light may shoot from the eyes. It is crucial to circulate this energy through the middle Yellow Court (middle Dantian), carefully guarding against leakage through the nine orifices.

The ears seem to hear a thunderous resonance, as the nose connects with the seven orifices (eyes, ears, mouth, and nostrils), the eyes correspond to the kidneys, and the kidneys in turn link with the ears. When Qi flows in and out through these gateways, exhaling a breath toward the Xun position (southeast direction) is called "overturning the Dipper's handle" (symbolizing the rotation of the Big Dipper's handle). At this moment, the innate primordial Qi (Yuanqi) within begins to differentiate. One may feel the seven orifices and the Muddy Pellet Palace (upper Dantian) at the crown of the head become clear and luminous, as the entire being resonates with heaven and earth, as if capable of harnessing the transformations of nature.

True Daoist methods can shake heaven and earth, commune with spirits, command wind and thunder, and manipulate all things. Yet today, some practitioners fail to grasp the true meaning of "establishing the foundation" (Liji) in cultivation. They mistakenly believe in practices like "flying to the Dipper to conceal the soul" (fantasizing about the soul ascending to the Big Dipper), imagining themselves as infants, using sword mudras to split their forms, or impersonating the Celestial Master (Tianshi) or Mystic Emperor (Xuan Di)—all of which are deluded heterodox paths. Without a proper foundation, how could one truly mobilize the forces of heaven and earth?

The Perfected Being Yu Feng notes: When mobilizing the primordial spirit (Shen) and ancestral Qi (Zuqi) in practice, the initial subtle breath resembles the first sprout of a grain. Practitioners must nurture their spirit daily, ensuring their Qi remains full and unbroken, with all nine orifices brimming with Yang energy. The Qi of Metal (lung Qi) is the purest and most refined, while the spirit belongs to Fire. When the Fire Qi is vigorous, the physical body generates heat and becomes impervious to wind and cold. Exhaling can form clouds, and blowing can summon wind. When the kidney water (saliva) in the mouth is abundant, prayers for rain will surely be answered. To attain such a state, one must: cultivate with unwavering focus, practice diligently, preserve Qi, and receive genuine transmission from an authentic master. Those who deludedly seek to transform into the Mystic Emperor or Celestial Master through "flying to the Dipper to conceal the soul" are following heretical paths.

Regarding the secret essentials of "summoning and harmonizing" (Zhaohe, invoking divine generals), Yuan Wujie once inquired of the Perfected Being Shichen. Many practitioners today mistakenly believe that the heart's divine general originates from the heart, the liver's divine general from the liver, and the kidney's divine general from the kidneys. In truth, the divine generals corresponding to the five organs (Metal, Wood, Water, Fire, and Earth) all stem from the spleen, as Earth is the sovereign of the Five Phases. The Perfected Being Yu Feng adds: Genuine summoning relies on ritual incantations, but one must understand that the divine generals of the five organs are all unified under the central spleen, which is their root.

When cultivating to the state of body-mind unity, one must first summon all celestial generals to their proper positions, then guide them into the Central Palace (the body's core energy center) for integration. For instance, Marshal Deng belongs to the Fire Phase and returns to the heart, Marshal Xin belongs to the Wood Phase and returns to the liver, while the emissary belongs to the Earth Phase and returns to the Ancestral Palace (the Dantian region). The Mysterious Altar's celestial general returns to the heart, as does Marshal Ma Lingguan. Marshal Wen corresponds to the Zhen trigram and returns to the liver-gallbladder system, while Marshal Wang Lingguan also returns to the heart. Each celestial general corresponds to one of the five viscera. After invoking them through incantations, they first return to their respective organs before entering the Central Palace.

During cultivation, one must seal the upper and lower orifices to prevent energy leakage. The breath may be guided through the nose, or the sword mudra (finger seal) may be used to draw energy out before the ritual altar for application as needed. The essence of all cultivation methods lies in the refining of primordial unity (Hunyuan). Whether in seated meditation or active practice, one must maintain unwavering focus, ensuring internal and external resonance, so that a single thought instantly evokes a response.

The Earth Phase is the foundation of the Five Phases, responsible for circulating Jing (essence) and Qi (vital energy) through the body's hundred bones and nine orifices. The spleen, belonging to Yin Earth, digests the essence of grains to nourish the body, while the stomach, belonging to Yang Earth, acts as the body's vessel, connecting to the entire system through the hundred channels and serving as the governor of the five viscera. The structure of the character "中" (center) conceals profound meaning: a square surrounding an opening, with a vertical stroke extending upward called "divine light piercing heaven," and downward called "divine light propping up earth," symbolizing the four directions converging toward the center.

The upper part of the character "宫" (palace) resembles a crucible (an alchemical vessel), containing within it the subtle purity of the Golden Elixir—this is the innate ancestral Qi (Xiantian Zuqi). The lower part resembles a square furnace supporting the crucible: round above to symbolize heaven, square below to symbolize earth, forming the Mysterious Feminine Gate (Xuanpin). "Xuan" (mysterious) represents black, corresponding to heaven, while "pin" (feminine) represents yellow, corresponding to earth. This earthen cauldron (Dantian) is like an empty vessel capable of containing primordial Qi and consolidating the spirit, within which lies the creative mechanism of thunderous stirring and nourishing rain.

The alchemical scriptures state that when "the first stirring of Yang" occurs, from where does this Yang energy arise? In truth, it emerges from the undivided pole of Taiji (Supreme Ultimate). At this moment, the practitioner's body and the Qi of heaven and earth mirror each other. Commentary explains: this "One" represents pure Yang—the true Yang Qi of the Qian trigram. Yang energy is born at the hour of Zi (the beginning of the prenatal phase), supremely firm and pure. At the moment of human birth, this Yang energy begins to stir, much like when the parents unite, "Heaven's One generates Water" (kidney Qi), and fire (heart Qi) arises within water. When Yang energy activates, one's innate nature manifests. This fundamental vitality originates from the benevolent essence of "Heaven's One generates Water."

This scripture expounds the core principles and concrete methods of Daoist Neidan (internal alchemy) practice. The central teaching reveals that the human body contains the primordial Qi of True Unity (referred to as "benevolence"), which constitutes the most fundamental life energy.

The crux of cultivation lies in apprehending the subtle moment of "the first stirring of Yang" — that primordial state before the manifestation of all things, even prior to one's physical conception. The text employs the poetic image of "observing the moon's radiance over the winding river" to symbolize maintaining crystal-clear mental clarity during practice, enabling perception of true Qi circulation within the body.

The specific cultivation method describes the "Crescent Moon Furnace" (referring to the spleen), shaped like a curved moon with a millet-sized cavity at its center. When this cavity opens, a golden light appears. Practitioners must harmonize this golden light with corresponding energies from the kidneys, heart, and gallbladder, following a master's guidance for proper transformation.

The subsequent "Wind-Riding Commentary" section elaborates on the spleen's symbolic significance as the Crescent Moon Furnace: connecting the five organs, shaped like a sickle, measuring five inches (corresponding to Earth among the Five Phases). Through specific techniques like upward visual focus and eyebrow elevation, practitioners can open the "Mysterious Cavity" (a crucial alchemical point), causing the manifestation of ancestral primordial Qi (the original life force).

The text also references the "suspended precious pearl" metaphor from the Scripture on Salvation (Duren Jing), using Bagua (Eight Trigrams) orientations to explain internal Qi circulation: Li trigram representing Earth, Qian trigram representing Heaven, with the "Central Yellow Eight Poles" (a vital energy center in the body) between them. The three cavities on each side correspond to the three yang and three yin lines of the trigrams, forming energy channels that circulate ceaselessly day and night.

This scripture primarily expounds on Daoist cultivation methods and the summoning of divine generals, divided into several key sections:

Regarding foundational cultivation, the text reveals that both humans and animals possess subtle internal mechanisms. When sensory organs like eyes, ears, mouth, hands, and feet are engaged, corresponding energy cavities (qiao) within the body activate accordingly. However, animals remain trapped in the beast realm due to their rebellious and chaotic minds. These "cavities" refer to vital energy nodes within the human body that can only be properly understood through direct oral transmission from a master.

For summoning different divine generals, distinct methods apply:

• To summon messengers (lower deities), one must focus on intention and employ the "Lianzhen Inner Gang" (a type of internal energy);
• Summoning Marshal Deng (a fire department general) requires igniting heart-fire as catalyst, channeling the celestial Gang (energy of the Big Dipper) to vibrate the central palace (heart region), generating intersecting golden light;
• Summoning Marshal Xin involves mobilizing liver meridian energy, channeling it through the gallbladder into the central palace;
• Marshal Wen's manifestation follows the principle of liver-wood generating heart-fire.

The "Hongfan" chapter states that "profound wisdom can achieve sainthood," referring to the ultimate state of cultivation. Practitioners must seal their breath (stop respiration) and sever external distractions—this constitutes the essential method. The Yufeng commentary adds that this supremely pure Qi resides in the Mysterious Pass (deep between the eyebrows) and the Taiji (Supreme Ultimate). Here, Qi embodies principle (Dao), principle gives rise to innate nature (xing), and nature generates the yang dragon (yang energy), which enables transformative ascension.

To verify a divine general's arrival: One must clearly perceive the general's coming and going. Unawareness of the general's presence indicates "blind practice" (xing xia fa). The Yufeng commentary explains that when spirit moves, Qi follows—this "spirit" refers to primordial consciousness (yuan shen), the practitioner's original yang energy. During summoning, inhale primordial clear Qi through the nose, direct it to the Yellow Court (middle dantian), and maintain stillness briefly. Extreme stillness inevitably generates movement, and movement heralds the general's approach.

Physical signs confirming a general's arrival include: cooling breezes brushing the temples, eyelid twitching, nasal tingling, and similar bodily sensations. These serve as crucial verification markers in cultivation practice.

When one hears the sound of bells or the roaring of wind and thunder in the ears, this is a sign that the Celestial Generals (Tianjiang, Daoist guardian deities) are about to descend.

The Immortal Yufeng explains: When summoning the Celestial Generals, one must first attain purity and stillness of body and mind. Recite the Three Purification Incantations (for cleansing body, speech, and mind), then inhale deeply through the nose, gently drawing the breath into the Central Palace (Dantian area). When the sensation of true Qi (vital energy) begins to flow between the kidneys, enter deep meditative stillness. Maintain focused listening—the primordial Shen (spirit-consciousness) will naturally manifest at a certain point, and the Celestial General will descend. Regardless of which general is summoned, the initial response will always originate from the Central Palace.

Upon sensing the general's arrival, suddenly shout aloud while visualizing the reversal of the Big Dipper's seven stars. Swiftly form the Thunder Mudra (a Daoist hand seal) with the left hand, pressing it against the waist, and stamp the left foot firmly on the ground. Visualize the summoned general emerging from the Earth Portal (an underworld gateway). At this moment, one may either draw a talisman (Fulu) to channel the general into it or directly dispatch the general on a mission—but the specific task must be clearly stated immediately. Crucially, do not release the left hand's Thunder Mudra or shift the left foot, or the general will depart at once.

If no response comes during the first summoning, repeat the process. Should three consecutive attempts fail, it means the general refuses to descend, and the intended task will not succeed. This method is profoundly secret and must be treated with utmost care.

Immortal Yufeng further elaborates: The sudden shout serves to awaken the generals and their celestial troops. When visualizing the reversed Big Dipper, imagine its seven stars pointing southward—the heart's seven apertures correspond to these stars, while body hair aligns with the Three Platforms constellation (Santai, Daoist stellar deities). Inhale the primordial clear Yang Qi through the nose, contain it within the heart's apertures, then seal them shut, allowing the energy to fill both the seven facial orifices and the lower abdomen. After holding briefly, inhale while contracting both kidneys, guiding the Qi upward along the spine—this is the essential technique of "tilting the Dipper's handle."

Regarding ritual practice, when asked how to perform it correctly, the answer is: First regulate the breath and pacify all distracting thoughts while sitting in meditation. Visualize the heart as a spotless lotus flower.

Between the two kidneys appears a pool of crystal-clear water as the mind focuses intently. Suddenly, a stream of crimson Qi (vital energy) descends from the heart region into this renal water, where it soon begins churning vigorously—a phenomenon termed "the coupling of water and fire" (a Neidan/internal alchemy term describing the fusion of heart-fire and kidney-water). At this stage, one must concentrate on the spleen, where a millet-sized aperture will emerge between its upward-extending left and right lobes, emitting a faint glow.

This luminous point, initially no larger than a millet grain, gradually expands to the size of a hen's egg. It then circulates through the kidney region, ascends via the gallbladder meridian, traverses the heart's interior, and emerges along the tongue's root. With a gentle exhalation, a swirling sphere of golden light becomes visible above the Earth Portal (perineum). Observing through the Celestial Eye (the mystic gate between the eyebrows), one may perceive the celestial generals described in the cultivation method leaping within the body. Immediately recite the incantation three times swiftly, then offer sincere prayers with the devotion to inherit the Dao's methods and refine one's practice: may the cultivation yield responsive manifestations, accumulate De (virtue/power), and ultimately transcend physical form.

Commentary by Master Yufeng: During practice, all distracting thoughts must be eliminated, leaving the mind empty and serene. Maintain the fullness of Shen (spirit) and Qi, sitting cross-legged without the slightest mental attachment. If worldly thoughts intrude, it is like dust clouding a mirror; but if the mind becomes as clear as the vast void, with concentrated spirit and stillness, all entanglements vanish. Shen and Qi then stabilize, and innate wisdom awakens. At this stage, the body's upper and lower regions become luminously empty, the Central Palace (Yellow Court) pristine and untainted, while divine water brims between the kidneys, cycling upward and downward to complete the "mutual fulfillment of water and fire" (heart-kidney communion).

Within the heart, a red lotus blooms, its center holding true liquid—direct this with intention to the Central Palace. Soon, the crimson Qi enters the kidneys, boiling vigorously: this is the natural phenomenon of water-fire coupling.

The Central Palace region: On the left, the small intestine belongs to fire, coiling leftward in sixteen turns called the "Land of Yin"; on the right, the large intestine, also of fire, spirals rightward in sixteen turns termed the "Land of E." At the center lies the Mysterious Feminine (Dantian), shaped like a millet grain—its upper roundness symbolizing heaven, its lower squareness representing earth. Six apertures surround it, connecting above to the celestial Qian and below to terrestrial energy: this is the Qi of the Central Yellow Eight Scenes (a vital energy channel in the body). Here reside rationality, unyielding Yang, and the virtuous power of the dragon—qualities that gather Yang energy and condense the primordial spirit.

The stomach acts as the "Great Granary," digesting food and drink; above it, the spleen's earthy Yin transforms nourishment, sustains the flesh, and circulates defensive and nutritive Qi. When summoning celestial generals, practitioners gaze upward to activate the "Horizontal Heaven Shouldering Force" (a unique energy channel), a secret method transmitted by high-ranking ritual masters (Shichen).

This cultivation method describes the practice of the "Golden Light Method" (Jinguangfa) within Daoist Neidan (internal alchemy). During practice, the "Crescent Moon Furnace" (Yanyuelu, referring to the spleen region of the body) serves as the alchemical vessel. When cultivation reaches a certain stage, golden light manifests from the spleen area.

The specific steps are as follows: First, sit quietly and regulate the breath, allowing the body's Qi to form a golden point of light in the spleen region. This luminous point gradually expands to the size of a chicken egg. Then, using intention, guide this golden light upward along the Governing Vessel (Dumai), passing between the kidneys at the waist, then ascending through key points like the "Ocean Cart" (Yangche, referring to the spine) and "Deer Cart Pass" (Luguguan, the Jiaji point), until reaching the "Bright Hall" (Mingtang, the upper Dantian) at the crown of the head. As the golden light circulates, it displays a radiant hue resembling cinnabar enveloping realgar.

When the light reaches the head, inhale through the nose to draw it inward, passing through the throat ("Heavy Tower" or Zhonglou), heart, gallbladder, and liver, before ascending via the lung meridian to the tongue tip. Then exhale through the mouth to guide the condensed golden light sphere toward the "Earth Door Xun Position" (southeast direction), maintaining continuous rotation. The practitioner observes the light's movement with "Heavenly Eye" (inner vision) while silently reciting secret incantations three times.

Next, inhale both the golden light and the visualized deity generals (spiritual forms conceived during practice) into the mouth, mixing them with "Jade Pond Water" (Huachi, the saliva) before swallowing in three portions. During swallowing, forcefully contract the anus and external genitals (perineum) nine times while tapping the teeth nine times. The golden light gradually shrinks to millet-grain size before finally storing in the spleen's cavity.

The scripture concludes with special instructions: When the eyebrow corners lift upward, the spleen simultaneously moves. This Golden Light cultivation method is profoundly mysterious—the divine light produced can ascend to the celestial court and descend to the underworld; when projected southeastward, it can summon deity generals. The entire process emphasizes heart-to-heart transmission and oral instruction, culminating in swallowing saliva and perineum contractions to complete the cultivation of pure Yang Qi, achieving communion between heaven and earth.

This scripture reveals the esoteric methods and essential principles of Daoist talisman (fulu) creation. The core lies in utilizing the practitioner's innate Qi (primordial vital energy) to imbue the talisman with spiritual power.

Before drawing a talisman, one must first regulate the breath—inhaling pure Qi (clean air) through the nostrils, then holding the breath while swiftly completing the inscription. During the process, the practitioner must concentrate their Shen (spirit), visualizing celestial generals and soldiers being summoned through the Heavenly Eye (the energy center between the eyebrows) into the talisman. Finally, a powerful exhalation accompanied by a loud shout projects the vital energy, causing the talisman to emit golden light. Any leakage of Qi or irregular breathing during the process will render the talisman ineffective.

The text particularly emphasizes that talismans have no fixed form—their true power comes from the practitioner's infused Qi. This vital energy originates from the Dantian (lower abdominal energy center) and requires consistent cultivation to accumulate. When creating a talisman, one must maintain mental stillness, allowing Qi to rise from the Dantian and flow through the brush tip into the paper, saturating the entire talisman with awe-inspiring energy. After completion, specific mantra-seals (represented by characters like "霐" in the text) must be stamped onto the talisman.

Key concepts mentioned include:

1. Mysterious Pass (Xuan'guan—important energy points in the body, typically referring to the space between eyebrows or the Dantian)

2. Heavenly Eye (Tianmu—the "third eye" between eyebrows believed to possess supernatural vision in Daoism)

3. Central Palace (Zhonggong—the body's central energy hub)

4. Purple Door/Life Gate (Zihu/Mingmen—energy regions near the kidneys)

Practitioners must consistently focus on fortifying their Dantian and nurturing their foundation in daily cultivation, ensuring that sensory activities of eyes, ears, nose and tongue don't disrupt Qi accumulation. This principle aligns with Mencius' teaching of "nourishing the vast, flowing Qi." Every detail in talisman creation affects its efficacy, requiring strict adherence to these essential techniques.

The key to drawing talismans (fulu) lies in retaining one's true Qi (primordial energy). If the practitioner leaks Qi three times during the process, or if each stroke is inconsistent, the celestial soldiers and generals will not respond, rendering the talisman ineffective. The essential technique is entirely about preserving this true Qi—when holding the breath, the mind must be free of distractions, focused with unwavering intent, and the primordial energy stabilized. This Qi is then exhaled onto the talisman, channeling its spiritual power. If the Qi leaks, what use is the talisman? Many ritual performers today are ignorant of this crucial method, and their attempts at drawing talismans are truly laughable.

Master Yufeng adds: When drawing a talisman, one must hold the breath. First, inhale pure Qi through the nose and direct it to the Yellow Court (dantian), then seal the nine orifices (all bodily openings) to allow the primordial energy to accumulate. Only then should the brush be wielded in a single, unbroken motion. A talisman drawn this way will shine with golden light and prove effective. If the primordial energy leaks, and if one fails to inhale pure Qi through the nose to activate it, how can the energy manifest? While holding the breath, the mind must remain still, free of wandering thoughts, fully concentrated—the Qi follows the brush, and the focused intent completes the talisman. Those who perform rituals and draw talismans without understanding the Mysterious Pass (a crucial cultivation point) or the Ancestral Qi (primordial energy) are truly ridiculous.

Regarding the method for praying for clear skies: The foundation lies in mobilizing the body's true Qi. The true Qi within a person is the same as the Qi of the Nine Heavens above, and this energy can be directed by the will. When ascending the altar to pray for clear skies, first complete the rituals to summon the deities, then sit cross-legged on the altar or in a quiet chamber, holding the breath and regulating the breathing. Visualize a half-opened lotus in the heart, with red light swirling inside, gradually extending out through the tongue until it fills the surroundings. The red light grows brighter, saturating the entire room and rising into the void, spinning like a wheel of fire—slow at first, then faster—until flames fill heaven and earth. At this point, the body will feel hot and thirsty, but one must absolutely not drink water or eat fruit, as the clash of water and fire will cause the prayer to fail.

Master Yufeng adds: When praying for clear skies, visualize the red light within the half-opened lotus in the heart. Inhale the primordial pure Qi through the nose to stimulate the heart's fire, then hold the breath tightly. Gently guide the red light Qi with the nose, pouring it into the Mysterious Pass (dantian), and continue inhaling until the energy surges upward while sealing the nine orifices.

This scripture outlines two distinct Daoist ritual procedures for cultivation and weather control.

The first part details a ritual for clearing rain. The practitioner must guide internal energy: first directing the red Yang Qi from the left kidney to ascend along the spine to the Bright Hall (the upper Dantian region), while sealing the right passage to prevent Yin Qi from rising. Through subtle light at the corners of the eyes, the red Qi from the heart is guided to radiate like a sun disk, illuminating the entire body. During this process, one must endure hunger and thirst, continuously recite the Fire Star Divine Incantation and the Great Thunderfire Divine Incantation, and have assistants burn talismans (Fulu) at the altar. When the internal Qi circulation resonates with celestial phenomena, the dark clouds will disperse naturally, bringing clear skies. Throughout the ritual, the seven orifices must remain unobstructed, with particular emphasis on abstaining from alcohol and meat to avoid clouding the mind.

The second part reveals the rain-summoning method inquired about by Yuan Wujie. After inscribing talismans and dispatching celestial envoys, the practitioner must sit cross-legged at the altar or in a quiet chamber to regulate breath. Visualize the heart as an unopened lotus, drawing the red Qi downward into the true water between the two kidneys, causing it to boil and envelop the red Qi. This energy then transforms through the liver and tongue root into mist exhaled from the mouth, forming a wheel-sized cloud that ascends to the heavens. Simultaneously, one must coordinate with talisman activation, dispatch of Daoist proclamations (Falu), and ceremonial veneration of the celestial attendants (Shichen), while silently reciting the Fire Star and Thunderfire Incantations repeatedly.

Both methods emphasize the integration of internal cultivation with external ritual. By regulating Jing (essence) and Qi (vital energy) within the body and aligning them with specific incantations and talismans, the practitioner can influence weather patterns. The text references key Neidan (internal alchemy) concepts such as the "Double Pass of the Spine" (Jiaji Shuang Guan) and the "Great Pivot of the Waterwheel" (Lulu Da Guan), while the "Fire Star Divine Incantation" and "Great Thunderfire Divine Incantation" are standard invocations in Daoist thunder rites (Leifa).

This scripture explains the specific cultivation methods and principles of Daoist rain-summoning rituals. When practicing, one must sit in meditation with a tranquil mind. Upon hearing the roaring sounds of wind and thunder in the ears, maintain composure. After completing nine cycles of breath regulation, one will feel the kidney water (Jing-essence stored in the kidneys according to Daoist physiology) rising. At this moment, there will be an urge to urinate, but one must refrain from doing so, as releasing the kidney water would cause the rain-summoning to fail. Only when the wind and rain become torrential may one rise to relieve oneself, ensuring heavy rainfall will follow.

Master Yufeng's commentary explains that the key to rain-summoning lies in the two kidneys. Kidney water originates from the Kan trigram (the water trigram among the Bagua), which symbolizes the pure Yin of the northern direction, containing the principle of Qian's metal (Yang metal) generating water. Tianyi (the number "one" in Hetu numerology) corresponds to water, residing in the Kan position and connecting with the metal Qi of the west. The metal number nine represents the ultimate Yang, where extreme Yang generates Yin. Yin earth envelops Yang metal, the metal Qi transforms into a dragon, the dragon transforms into pool water, and finally manifests as rainfall.

The principle of rainfall involves earthly Qi ascending to form clouds and celestial Qi descending as rain. The Thunder Ministry governs eight atmospheric phenomena including wind, clouds, thunder, and lightning, all related to the metal number nine in Hetu numerology. During cultivation, visualize a red lotus flower in the heart, with Yang Qi steaming downward into the kidney water. The single Yang line in the Kan trigram symbolizes nascent Yang Qi, hidden within the earth and gradually ascending. Just as water droplets forming on stone surfaces herald rain, this results from the steaming of Yang Qi.

Key cultivation techniques: First, draw the utmost Yin Qi from the kidneys, ascending along the spine to the Mingtang (the luminous hall deep between the eyebrows) in the brain, where the Thunder Altar is established. Then guide the Yang Qi from the heart fire (Li trigram) to rise. The Li trigram is Yang externally and Yin internally—this Yin represents water, much like the black light within the sun symbolizes water. Through this cultivation method of Yin-Yang fusion, one can achieve effects ranging from clearing skies to summoning rain.

This scripture details the specific operational methods of Daoist rainmaking rituals. To summon rain, one must mobilize the interaction of Yin and Yang energies within the body, simulating the natural process of cloud and rain formation.

The cultivation method involves: first directing the red Yang Qi (vital energy) to ascend along the spine to the Mingtang (upper Dantian region) at the head, while simultaneously enveloping the crown with black Yin Qi. When the red Yang and black Yin energies collide, they create a steaming effect. Next, the kidney-water Qi is guided upward, forming a state where Yin embraces Yang. At this stage, practitioners will feel clouds surging in their mouths and witness wheel-like swirling mists before them, gradually expanding to fill heaven and earth.

The text explains the principles of cloud and rain formation: clouds belong to Kun-earth (Yin), with black representing water-earth. When the Li-trigram (fire) Yang energy reaches its zenith, it generates Yin, producing black water-earth. Wind arises from fire, while thunder and rain originate from the true Yang within the Kan-trigram (water). Through the generative cycle of fire producing earth, earth producing metal, and metal producing water, the water Qi ultimately transforms into rain.

Key cultivation notes: Practitioners will hear wind and thunder in their ears and must exhale nine times (nine being the number of supreme Yang). When kidney-water ascends, there will be an urge to urinate, but this must be restrained until wind and rain manifest—relieving oneself prematurely prevents the rain from falling. The entire process depends crucially on oral transmission from a master, requiring visualization of an unopened lotus flower within which red Qi descends to mingle and boil with kidney-water.

These methods integrate Neidan (internal alchemy) practice with natural resonance, influencing weather patterns by harmonizing one's own Yin-Yang balance—a manifestation of the Daoist cultivation philosophy of "the unity of heaven and humanity."

When performing this ritual during heavy rainfall, one must exercise utmost caution to avoid any mistakes.

Regarding the chapter on "Sha Fa" (exorcism and demon-subduing techniques), some may ask what its secret lies. The key is to channel the anger of one's Yuanshen (innate spiritual energy). Whether summoning divine generals or inscribing talismans, this furious and urgent emotion must be present. The talisman should be drawn swiftly, and upon completion, the brush must be thrown toward the Xun position (southeast direction). The summoned divine generals should also appear wrathful.

After the ritual, sit cross-legged in stillness, focusing the mind. First, visualize a point of golden light in the spleen region. This light divides into two parts: one descends into the kidneys, transforming into a black Qi mass that surges upward and shoots out from the eyes—from the left eye on clear days, the right on cloudy days—flying toward the Xun position. The other part enters the heart, transforming into red Qi that emerges from the base of the tongue and flies to the Xun position. At this point, visualize the black Qi turning into dark storm clouds and the red Qi into blazing flames, filling the heavens and earth with black mist and scarlet fire, incinerating all malevolent forces and leaving demons with no escape.

When the black Qi envelops the red Qi, forming countless swirling masses, the practitioner will feel their body heating up and sweating. Do not fan yourself or loosen your robes—wait until the heat subsides, then lightly touch the nostrils with a wick (left nostril on clear days, right on cloudy days) to induce a powerful sneeze. Shortly after, thunder will sound from the Xun direction—this is the sign of the ritual’s success, and only then can the altar be safely closed.

Master Yufeng adds: When performing Sha Fa, one must maintain a wrathful expression—this is crucial for activating Yuanshen, heart-fire, and innate nature. This anger should be as unyielding as the movement of the Dao itself. While inscribing the talisman, the spirit must be vigorous, the strokes swift, and the hands must form the Thunder Seal (a specific mudra) to imprint the talisman before casting the brush toward the Xun position. All summoned divine generals must bear wrathful expressions. After dismissing them, immediately sit in meditation, inhaling the innate clear Qi (pure energy) through the nose, directing it straight into the Huangting (Dantian region), and sealing the body’s nine orifices to prevent Qi leakage. In deep stillness, raise the golden light from the spleen, splitting it into two paths: one enters the kidneys behind the navel, transforming into black Qi that ascends the spine and shoots from the eyes; the other visualizes the rumbling of thunderclaps to complete the ritual process.

This scripture describes the practice of "Thunder Magic" (Leifa) in Daoist cultivation—a method for generating lightning power through internal refinement. The practitioner begins by regulating the body's Qi through breathing: inhaling pure energy (Qingqi) through the nose and guiding it upward from the perineum (Xuánpìn), passing through the contracted anus (Gudao) until it reaches the heart, where it transforms into crimson energy. Simultaneously, energy is released from the root of the tongue, with black energy forming dark clouds and mist, while the red energy manifests as blazing flames.

When the heavens and earth are filled with these black clouds and scarlet flames, all demonic influences can be incinerated and purified. The adept need only direct their intention, and malevolent forces will have nowhere to hide. At an advanced stage of practice, the body grows hot and sweats profusely—yet one must not fan oneself to cool down. Instead, a rush stem should lightly touch the nostrils (the left nostril on Yang days, the right on Yin days) to induce sneezing, which shakes like thunder to disperse evil forces.

The text further details the energy’s circulation path: the red Qi from the heart surges downward to the perineum while pure energy is inhaled directly to the spleen. The golden light beneath the spleen then strikes both kidneys. First, the anus is contracted to draw up the black Qi of the right kidney, which rises slowly to the crown of the head (Niwan). At the same time, the red Qi of the left kidney ascends to merge with it, ultimately forming a red-and-black energy field that envelops heaven and earth, completely suppressing evil influences. Finally, the baleful Qi of the Celestial Stem Star (the handle of the Big Dipper) is invoked for the decisive strike.

In the "Chapter on Creation and Transformation (VIII)," Yuan Wujie (likely a Daoist master) explains that humans can summon wind, rain, and thunder because the body’s energy resonates with that of heaven and earth. When one eliminates distracting thoughts, this resonance with cosmic energy arises, making it effortless to manipulate natural phenomena. Just as the sun, moon, and stars illuminate the world, the energy within the human body can also influence the external realm.

We perceive all things in the world through our eyes, ears, and nose, just as the earth carries the Three Rivers and Five Lakes, the Five Sacred Mountains and Four Great Rivers (the Five Sacred Mountains refer to the five famous mountains, and the Four Great Rivers denote the four major waterways). In truth, the human body is a microcosm of heaven and earth, with limbs corresponding to the mountains and rivers of the natural world, encompassing everything.

The key to cultivation lies in regulating the breath and calming scattered thoughts, harmonizing the body's internal Qi (vital energy) with the natural rhythms of heaven and earth. By focusing pure intention (true consciousness) on the task at hand, the true Qi (primordial energy) of the universe will flow according to our will, ensuring flawless execution.

The Perfected One Who Rides the Wind (a Daoist adept who has attained mastery) comments: Natural phenomena like wind, rain, thunder, and lightning all correspond to functions within the human body. For instance, the two kidneys align with the Qi of heaven and earth—when the body's vital energy is abundant, one can harness the creative power of nature. Specifically:

• Wind and thunder originate from the left kidney (the Li cavity), where the stagnation of Wood Qi generates wind
• Lightning belongs to Li Fire, manifesting as flames of blue, black, and red
• Thunder is the most intense, resulting from the interaction of Kun Earth (spleen) with Wood and Fire
• Rain corresponds to the Kan trigram (kidneys), which harbors the seed of life

The human body is like a miniature universe:

• The two kidneys represent the sun (left) and moon (right), with the central palace as the Celestial Pivot (the body's core energy)
• The face mirrors geographical features like the Three Rivers and Five Lakes
• By regulating the breath to align the body's Qi with the mysteries of heaven and earth, one can unite the Three Powers (heaven, earth, and humanity) and master the wonders of creation. At this stage, summoning wind and rain becomes effortless, for the human body is itself a microcosm of the cosmos.

This passage explains the relationship between human "intention" (yi) and spiritual cultivation. In traditional Chinese medicine's Five Phases system, intention originates from the spleen (associated with Earth). The spleen resembles a crescent moon—normally quiet and downward-hanging, but when thoughts arise, it lifts upward. This initial intention is the most fundamental "Primordial Qi" (Zuqi), the innate energy of heaven and earth.

When this primal intention flows into the heart, it transforms into various thoughts—both virtuous and harmful. It may develop into lust or violent impulses, or ascend to the realms of immortals and buddhas. The heart serves as a divine abode, determining the direction of intention. If one can master this original Primordial Qi, they become sovereign of their destiny; if dominated by negative emotions, they deviate from the Dao and descend into ghostly paths.

The text reveals a crucial cultivation insight: practitioners must perceive intention's source. The spleen, corresponding to Earth in the Five Phases, is the "Central Palace" (zhonggong)—the body's core energy region. The heart resembles a crimson alchemical furnace capable of concentrating the Original Spirit (Yuanshen, innate consciousness). When focusing intention on the Dantian (lower abdominal energy center), white light emerges—this pure energy symbolizes the Qian hexagram (pure Yang Qi), representing the eternal movement of heavenly Dao.

The author concludes by codifying these mysteries into "Eight Section Brocade" (possibly eight cultivation methods), hoping future practitioners will understand: the human body is like an empty golden cauldron where Primordial Qi circulates. Though formless, the central Earth element of the spleen truly exists. Two "fives" combine as "ten" (the number of yin Earth), secretly illustrating the harmony of yin-yang. Those who truly grasp this principle can simultaneously benefit beings across the Three Realms and repay kindness from all directions.

This scripture reveals the profound relationship between the "Primordial Qi" (the fundamental cosmic energy) and the five viscera in Daoist cultivation. The established laws of heaven and earth support the land, which in turn nurtures all things in an endless cycle of life. Within this infinite transformation lies the most subtle energy—manifested in the human spleen (regarded in Daoism as governing transformation and transportation) with properties akin to metallic ores. Iron's black color corresponds to blood, which belongs to Yin and is known as the Five Directions' Yin Earth.

When summoning celestial generals or activating Thunder Magic (Daoist ritual practices), the practitioner must slightly open their eyes, which simultaneously activates the spiritual consciousness of the spleen. As these two forces ascend and converge, the Mysterious Pass (a crucial energy node at the body's center) radiates divine light. This single spark of intention arising from the spleen is, in truth, the most primordial Qi of heaven and earth. Once generated in the spleen, this energy flows into the heart, the abode and emissary of the spirit.

Upon receiving this spark of spiritual light, the heart determines human actions—whether virtuous, lustful, or otherwise. If the mind remains clear and pure, one may attain immortality or Buddhahood; but if driven by distracting thoughts, one strays from the Dao. Practitioners who recognize the origin of Primordial Qi and grasp this pure energy can reverse the flow to command the ruling forces of heaven and earth. Conversely, those dominated by anger, malice, and other negative emotions—defying the laws of the Dao—will forever remain as lowly ghosts.