《道法會元》Vol. 70

The Dao itself transcends language, and excessive speech depletes primordial Qi (qi). The essence of cultivation lies in gathering Qi, nurturing spirit (shen), and treasuring vital essence (jing) to cherish one's being. Internal practice can form the Golden Elixir (jindan), while external application manifests Daoist methods. If spirit and Qi scatter chaotically, the Daoist arts will lose their efficacy.

Breath retention and inner vision are crucial cultivation methods: "Breath retention" means suspending both external and internal respiration, while "inner vision" eliminates all distracting thoughts. The specific method involves gazing at the Muddy Pellet Palace (niwan gong, the upper Dantian) between the eyebrows with the tongue touching the upper palate, allowing spirit and Qi to circulate naturally. Breath retention gathers primordial Qi, while inner vision concentrates the spirit.

The principle of Celestial Stem (Tiangang, representing human consciousness) operation: The mind mobilizes various Qi mechanisms—activating yang Qi evokes responses from the yang realm, while stimulating yin Qi resonates with the yin realm. By circulating the Qi of the Five Phases (wuxing) and regularly paying homage to the Celestial Emperor (the original spirit within), one masters the mechanism of creation, inverting yin-yang and responding according to circumstances.

Key points of Seven Luminaries (Qiyao, representing both the Big Dipper and the seven orifices) cultivation: When the seven orifices (eyes, ears, nostrils, and mouth) are closed, the radiance of the Seven Luminaries interacts within the body. At this stage, Qi mechanisms surge throughout the body, inducing profuse sweating while mist-like Qi emerges above the head—this aligns with the profound mechanism of cosmic creation.

Five Planets (Wuxing, corresponding to the five organs) cultivation method: Through breath retention and inner vision, the Qi of the five organs naturally converges. Only when Qi fills the Muddy Pellet Palace can one behold the original spirit within. Practitioners should guide Qi to rise from the coccyx (Huiyin point), pass through the spinal pivot points (Jiaji dual gates), and ascend directly to the Muddy Pellet Palace at the crown—this achieves the realm of summoning wind and rain, and transforming heaven and earth.

Water-fire interaction (kidney-water and heart-fire dynamics): The kidneys belong to yin-water, the heart to yang-fire. Their interaction resembles water attacking fire, producing thunderbolt-like effects.

Metal-wood restriction (lung-metal and liver-wood relationship): The metal-phase lungs restrict the wood-phase liver, with the liver corresponding to the Zhen trigram symbolizing thunder. Western Dui-metal restricts eastern Zhen-wood—this explains thunder's origin.

Metal-water generation (lung-metal and kidney-water relationship): Lung-metal generates kidney-water, as water Qi originates from metal. Using metal to generate water and water to restrict fire constitutes the essential method for employing metal-water Qi to assist the sun (heart-fire) in rain prayers.

Wood-fire harmony (liver-wood and heart-fire relationship): Liver-wood generates heart-fire, as fire Qi arises from wood. This principle of wood generating fire forms the key mechanism for clear weather and wind summoning.

Earth represents intention and spirit among the Five Phases (Wood, Fire, Earth, Metal, Water). While the other four elements engage in mutual generation and restriction, Earth remains unmoving. Without Earth, all forms of Qi (vital energy) would lack cohesion and generative power. In the human body, Earth corresponds to the spleen and symbolizes conscious intention—the spleen's Shen (spirit) acts as a messenger transmitting information. However, during water-dominated years and Earth months (specific astrological periods), one shouldn't artificially seek rainfall, as this violates natural patterns. Those truly attuned to the Dao (the Way) would never act so contrarily.

All Qi movements depend on Earth's transformative function. Consider rainfall rituals: Metal generates Water and Wood generates Fire (productive cycles), while Metal restricts Wood (control cycle). Wind correlates with the Xun trigram (one of the Bagua/Eight Trigrams), Fire connects with the heart, thunder relates to gallbladder Qi, and lightning also belongs to Fire. Rainfall corresponds to the Water Qi of kidneys—when practitioners mobilize their Yin-ocean Qi (kidney-water energy) to fill heaven and earth, rain follows. Clear skies connect with heart-Fire; envisioning blazing flames purifying one's energy field brings sunshine. For snow or hail, one must reverse Yin Qi by first raising Yang before descending Yin.

Primordial Yang's true Qi (innate energy) moves according to intention, generating natural phenomena like wind, clouds, thunder, and lightning. This energy is vast and potent, with hardness and softness interacting, the Bagua resonating dynamically—thunder rumbles, rain nourishes, sun and moon traverse, seasons alternate. It can expand into the myriad phenomena, forming celestial patterns above and earthly shapes below, circulating endlessly. Conversely, it can condense into the "red infant" (a Neidan/internal alchemy term denoting the purified Yang body). Through blending Shen (spirit) and Qi, practitioners internally refine the Golden Elixir to crystallize the "sacred embryo" (inner alchemical formation).

This same energy can manifest as thunder deities—indeed, thunder gods are projections of one's original spirit. Those who comprehend the Dao of movement and stillness can penetrate heaven and earth, summon wind and rain, vanquish demons, command spirits, and achieve omnipotence. This represents the realm of employing one's primordial spirit. Ultimately, one returns to true innate nature—quiescently concealed when still, filling the cosmos when active, with infinite transformations arising from the heart-mind.

Before heaven and earth separated, all returned to the fundamental "One." Heaven gained clarity through the One, earth attained stability through the One, and spirits acquired efficacy through the One. This "One" is the primordial Qi—the breath by which heaven and earth ascend and descend, the rhythm by which human bodies inhale and exhale.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) practice and Thunder Magic (a form of Daoist ritual arts). The five viscera in the human body correspond to the Five Phases and divine spirits, through cultivation one can mobilize cosmic energies.

During tranquil meditation, one may crystallize the Golden Elixir (Neidan); in ritual action, one may summon thunderbolts. The text mentions the practice method of "guarding the One" (maintaining focused awareness on the primordial Qi), though ordinary people often struggle to comprehend its profound mysteries.

The heart belongs to the Fire phase, corresponding to the "Swift Fire" deity (a thunder ministry spirit moving like flame) - when the heart-mind activates, crimson light manifests. The liver belongs to the Wood phase, corresponding to "Lord Xin" (Thunder Ministry's Celestial Lord Xin) - when anger arises, azure light appears, this wrath being equivalent to heaven's thunderous fury. The spleen belongs to Earth phase, serving as the hub of intention - sincere thoughts can communicate with celestial and chthonic spirits.

The three Thunder Marshals (Deng, Xin, Zhang) respectively correspond to heart, liver and spleen: the heart-shen transforms into Marshal Deng, the liver-shen becomes Marshal Xin, and the spleen-shen manifests as the emissary. When intention becomes sincere, liver-Qi wrathful, and heart-fire vigorous, the three marshals manifest their numinous power.

During cosmogony, the clear and light Qi ascended to form heaven, while the turbid and heavy Qi condensed into earth. Thunder divides into Yin-Yang: thunderclaps (lei) being Yang, lightning strikes (ting) being Yin. The five viscera (heart, liver, spleen, lungs, kidneys) correspond to Five Phases (Fire, Wood, Earth, Metal, Water), and when these five energies mutually agitate, they generate the Five Thunders (thunder of five elemental attributes). Celestial Five Planets, human five viscera, and terrestrial Five Sacred Peaks all resonate with each other.

The five energies circulate endlessly in perpetual regeneration. Practitioners who can consolidate these Five Phase energies gain limitless transformative power. The profound principles of Five Phase mutual generation/restriction and waxing/waning cycles govern ritual applications - for instance, rainmaking employs Water-Metal generation sequences, while thunder summoning utilizes Metal-Wood restriction dynamics. These esoteric techniques require authentic transmission from enlightened masters.

The "Mysterious Feminine" (referring to the Dantian) constitutes the origin of life, being both the root of heaven-earth and the foundation of human nature-life. Discovering this pivotal cavity enables both Daoist realization and ritual efficacy. This represents the transformation of Jing-Qi-Shen, the essence of Water-Fire (Kan-Li), and the source of the five energies.

The Mysterious Feminine (Xuanpin, referring to the key juncture where Yin and Yang converge within the human body) serves as the root of the Five Primordial Qi. To harness these energies, one must first restrain the Five Qi to nourish the Ancestral Qi (innate primordial energy). Whether clearing the heavens of clouds or summoning torrential rains, even reversing natural laws—all depend on activating this Xuanpin.

The Muddy Pellet (Niwan, one of the Nine Palaces atop the head, regarded in Daoism as the Upper Dantian) resides at the Celestial Gate (crown of the head). Within the head's Nine Palaces, the central chamber is Niwan Palace, the abode of the supreme Shen (spirit). To utilize Niwan's power, one must begin from the Three Passes (critical bodily passageways), ascending until reaching Niwan Palace, thereby aligning with the creative patterns of Heaven and Earth. As the convergence point of all divine forces, Niwan Palace houses both Yin-Shen and Yang-Shen—all spirits blend here in obedient harmony.

Gallbladder Qi transforms into thunder. Situated within the liver, the gallbladder contains azure primordial Qi. When roused to anger, crimson Qi gathers as the Five Qi surge into the gallbladder's chamber. The clash of Water and Fire generates thunderclaps—the gall's heroic Qi and liver's wrathful Qi coalesce into thunder. Just as Heaven's roar manifests as crashing thunderbolts, so too does human fury summon celestial fury.

Intention serves as the Envoy (the medium for mobilizing energy). This Envoy belongs to Earth, dwelling in the Yellow Court (Middle Dantian). It represents the force obedient to heart-mind's command—when words form, intention acts, channeling the Primordial Qi (most fundamental energy).

The twin kidneys symbolize sun and moon. The right kidney (Yin) embodies the moon; the left (Yang) the sun. When clouds first gather, first seal these renal luminaries before exhaling energy—thus may Heaven and Earth be veiled.

The Navel Wheel (Dantian) mirrors the starry constellations. The body's 84,000 fine hairs correspond to celestial orbits. Blood ebbs like ocean tides; Qi condenses as mist—these mark the tangible work of cultivation.

The heart houses Tian Gang (one of the Dipper Stars, emblem of unyielding force). This stellar killer-energy resides in the Chou position, its Qi piercing the Dipper and Ox constellations. When the heart rages, this lethal Qi erupts. During practice, summon great fury—clench teeth, contain wrath, then act angrily while blowing Northern Qi—thus may Heaven shatter and thunderstorms rage.

Thunder emerges from Water-Fire collision. As kidney-water battles heart-fire, thunder peals—mutual conquest begets torrential rains.

Metal and Fire generate lightning. Metal signifies lungs; Fire the heart. Metal overcomes Wood, yet Wood feeds Fire that conquers Metal. Rub palms to ignite heart-fire—lightning flashes instantaneously.

Water, Fire and Wind in motion. Water denotes liver; Fire the heart. Wind arises from the Xun position (southeast). Fire and Wood conflict—Wood in the east, Fire in the south. When liver's anger ignites fiery Qi and Xun winds howl, exhale toward azure Qi (Xiuqi method) to summon wind and thunder.

This scripture discusses the relationship between the movement of the Five Phases (Wood, Fire, Earth, Metal, Water) Qi and internal cultivation in Daoist Neidan (internal alchemy) practice.

When strong winds arise from the southeast (the Xun direction), the Qi of Metal (lungs) and Water (kidneys) flows abundantly. During cultivation, one should allow the lung fluids (Metal) to nourish the kidneys (Water), manifesting the generative cycle of Metal producing Water. The spleen belongs to Earth and resides in the central Yellow Court (middle Dantian). Without Earth's (spleen) harmonizing function, the four Qi of Metal, Wood, Water, and Fire cannot gather.

Only when the Qi of all Five Phases converges at this central "governing hub" (the Yellow Court) can the Five Qi be circulated upward to reach the Muddy Pellet Palace (upper Dantian) at the crown of the head, akin to paying homage to the Sovereign (referring to the body's highest ruler). This "Sovereign" is actually the practitioner's own original spirit (the Muddy Pellet True Person). Through cultivation, one can return to an infant-like state of purity and reconnect with the primordial source (the Ancestor of Floating Li).

True divinity isn't found in external idols but within one's own Jing (essence), Qi (vital energy), and Shen (spirit). When essence and Qi remain abundant, the original spirit naturally becomes efficacious. If the five sense gates (eyes, ears, mouth, nose) cannot close and turn inward, the Five Qi cannot gather. Just as heaven and earth must interact (earth Qi rising as clouds, heavenly Qi descending as rain) to produce life-nourishing dew, so too must internal energies circulate.

Many today only know external practices like mudra gestures, incantations, and talisman rituals, yet fail to understand the internal cultivation principles. Without knowing how to gather the Qi of the five organs (the Five Thunders), or comprehending the mutual conquest and generation of the Five Phases (such as Metal conquering Wood, Water conquering Fire), one cannot activate internal power (the Five Thunders remain dormant). The so-called Five Thunders are precisely the Qi of the five organs, which must be activated through the interaction of Yin-Yang and Water-Fire (first circulating Yang Fire through the body, then gathering with Yin Water).

This passage elucidates the essential principles and operational details of Daoist rainmaking rituals, focusing on balancing the body's internal Water (kidney essence) and Fire (heart energy) to resonate with celestial precipitation.

Practitioners must first seal the "grain passage" (perineum) to facilitate the ascent of kidney water to commune with heart fire. When this combined energy surges to the crown (the "Kunlun" peak), it attunes with impending rainfall. The phenomenon mirrors nature's process where heavenly fire and earthly water interact through yin-yang circulation.

Key physical indicators manifest during practice: full-body cold sweats and involuntary shivering signal approaching heavy rain. The initial sweating location predicts precipitation direction—damp left arm foretells eastern rains, right arm western, head southern, and waist northern showers.

Should results prove inadequate, advanced techniques are employed: firmly closing the perineum while channeling kidney water upward to the heart, then vigorously rubbing the chest to ignite heart fire until anger and electric sensations arise. If unresponsive, intensifying rage with widened eyes and full-body chill will summon the electric glow. This process underscores Shenqi (spiritual energy) as the catalyst, akin to striking flint requiring sufficient force.

The crux lies in activating heart fire (through fierce anger) to mobilize the liver spirit's fury, thereby descending the "swift fire" (rapid true fire). The spleen spirit, as the executive agent, must maintain unwavering focus to invoke Celestial Master Xin (thunder department deity). Divided attention disrupts water-fire fusion—not only nullifying the ritual but potentially causing illness, as isolated yang (excessive heart fire) cannot generate life, nor can solitary yin (excessive kidney water) foster growth.

This passage discusses the relationship between Shen (spiritual consciousness) and Qi (vital energy) in Daoist cultivation, along with essential principles of internal and external practice.

Within the human body, water and fire must be balanced and harmonized—just as water without fire would overflow uncontrollably. Only when water and fire intermingle can the spirit become robust and vital energy flourish. If water and fire fail to interact, it leads to spiritual depletion and exhaustion of primordial Qi. This resembles how humans starve without food, or trees topple without roots.

The foundation of cultivation lies in accumulating Jing (essence), which transforms into Qi (vital energy), which in turn nourishes Shen (spirit). If essence dissipates, the spirit loses its sustenance and quickly withers. Primordial Qi is the ancestral Qi (the most fundamental life force), where Shen is the child of Qi, and Qi the mother of Shen—the two are mutually dependent.

Some practitioners recklessly command spirits and deities during cultivation, depleting their own Shen and Qi, then blame the deities when their rituals fail. They lack self-reflection and instead disrespect the divine, losing reverence for the Dao. Others merely recite incantations and draw talismans by rote, unaware that true mystery lies in personal cultivation. This is like firecrackers that cannot ignite without fire—empty form without substance, earning the ridicule of those who understand.

All phenomena between heaven and earth arise from the interaction of Yin and Yang energies. Humans share the same origin and Qi with the cosmos—our breath mirrors the ascending and descending movements of heaven and earth, connected through one unified Qi. Since ancient times, enlightened sages attained the Daoist path through internal cultivation of hidden virtue (accumulating merit through good deeds) and external cultivation through genuine practice, thereby realizing immortality.

This truth is complete within everyone—the only fear is failing to truly practice it. As the ancients said: "Diligent practitioners who lack enlightened teachers will eventually meet them; those who meet enlightened teachers but lack diligence will ultimately descend among lower spirits."

Across the vast expanse of the Nine Provinces, spanning ten thousand miles in all directions, finding a true teacher is difficult—yet for a teacher to find a suitable disciple is even harder. As the saying goes, discovering someone sincerely devoted to the Dao is truly rare. Rather than searching everywhere for an enlightened teacher, one should first turn inward and begin cultivating from within.

(Note: In this text, "Qi" (炁) is a Daoist technical term referring to innate life energy; "ancestral Qi" denotes the most fundamental primordial energy; "hidden merit" indicates virtuous deeds accumulated discreetly; and "immortal rank" refers to stages of spiritual attainment.)

Within each of us inherently resides the wondrous spiritual energy (Shenqi) of heaven and earth—there is truly no need to seek external forces like thunder and lightning. To insist on external pursuit is like adding legs to a snake, abandoning the root for the branches. What we ought to do is turn inward in self-reflection, maintaining a state of serene Wuwei (non-action) while nurturing our vital Qi (Yangqi) in harmony with nature’s rhythms. Cultivated this way, how could the Dao’s methods ever fail to manifest?

Profound mysteries are hidden in the palms. Those who truly grasp the secrets within this oral formula will hold the workings of heaven and earth in their hands—even the shifts between sun and rain will no longer be subject to celestial whims.

The chest harbors abstruse principles. By mastering these subtle truths within the heart, one responds effortlessly to infinite transformations—this is the genuine essence encoded in the verses. Diligent seekers of the Dao, these are the truths I impart.

Later generations who sincerely pursue the Way must practice this method without doubt. These teachings will never lead astray—why search elsewhere? Yet remember: such knowledge must not be casually shared with the unworthy. Those who comprehend its meaning surely accumulated virtue in past lives; those who receive the transmission but neglect practice betray themselves; those who lack faith or perseverance in cultivation suffer from heavy karmic obstructions—precisely why they must redouble their efforts, for no one is beyond redemption through complete transformation. To receive these teachings without practicing them is tantamount to stealing the Dao’s secrets—a grave offense indeed. Fellow practitioners, cultivate with utmost diligence!

(From Daofa Huiyuan Vol. 70, this passage emphasizes inward cultivation over superficial pursuits, warns against squandering true transmission, and urges steadfast practice.)