《道法會元》Vol. 77

This passage describes the "Thunderclap Mantra" (Fanhao Zhou) from Daoist Thunder Magic (Leifa), a secret ritual for summoning thunder deities, with annotations by Zou Tiebi. It begins with natural imagery symbolizing the profound mystery of Thunder Magic: the emerald pool represents metal generating water (the Five Phases' generative cycle), while rippling autumn waves suggest abundant water Qi. The thunder deities descend from the skies riding chariots and wielding thousand-jun axes, yet their movements appear weightless.

The text explains Thunder Magic's operation through Five Phases theory: willow trees (belonging to earth) by the Heavenly River (Milky Way) toppled by wind symbolize earth generating metal, which in turn generates water, forming the lunar (Yin) water wheel. Then water generates wood, and wood generates fire, creating the solar (Yang) fire wheel. When metal and wood unite, water and fire merge, they form the spectacle of "sun and moon conjoined" — this natural force condenses into the "mantra" (true words of Thunder Magic incantation), blown by divine winds into the small star beside the sixth star of the Southern Dipper.

The mantra's weight shifts correspond to different rituals: light as dust when praying for rain or snow, heavy as a thousand-jun iron scale when clearing skies. Thunder deities can seal the Heavenly River's waves with mantras, their colors changing with the ritual — snow-white during snowfall prayers, with myriad deities appearing as ice and snow; blood-red when clearing skies, with gods moving through fiery clouds; jet-black during rain rituals, as deities work within storm clouds.

The "Weaver Maid's Four Brothers" refer to four stellar deities (Goulou, Jili, Dengseng, Dese) in the Southern Dipper's Heavenly River, companions of the moon who govern fire-dragon chariots and thunderbolts. The concluding "urgently urgent as the law commands" hastens the thunder deities' descent, emphasizing the practitioner's spiritual power as key — how can one command thunder gods without manifesting personal power? True Thunder Magic lies in the cultivator's harmony with cosmic principles.

This scripture expounds the esoteric practice of Daoist Thunder Magic (a ritual technique for summoning lightning), transmitted by Fire Master Wang Zhenren to Attendant Official Wang Wenqing. The core principle lies in the practitioner's complete union with the Thunder Deity, achieved through maintaining a mind-state of absolute purity free from distracting thoughts.

The cultivation method unfolds in several stages:

Begin with seated meditation, turning the gaze inward to focus on the space between the kidneys while keeping the spirit tranquil and the tongue lightly touching the upper palate. Here one perceives the ancestral Qi (primordial vital energy) circulating between the kidneys, manifesting as a point of luminous clarity—this is called the "Earth-Shattering Thunder Summons Method."

When Yang energy first stirs within the body, guide this ancestral Qi upward from the lower Dantian (three inches below the navel) along the spinal column. First pass through the Weilu (coccyx region), slightly arching the chest to open the lower gate; then traverse the Jiaji (acupoint on the upper back), straightening the waist to unlock the middle gate; finally, draw the shoulders back and lift the head to let the energy ascend through Yujing (crown acupoint) into the Niwan Palace (upper Dantian)—this process is termed "Opening the Celestial Gate."

Next, swallow the mouth's accumulated saliva as if dropping a stone into the Dantian. During this, the Qi of the five viscera naturally harmonizes while the hundred spirits return to their proper stations. Continue visualizing the ancestral Qi coalescing into golden light within the Zhonghuang Spleen Palace (middle Dantian), containing esoteric sigils (special talismanic characters) in a state resembling an unborn infant.

Ultimately, release all discursive thoughts, allowing the golden light to concentrate before ascending again from the coccyx to surge through the crown. At this stage, practitioners experience the Mingtang (third eye) between the eyebrows bursting open, revealing the vast void of Taixu (cosmic space) brimming with golden sigils.

The scripture emphasizes: Practitioners must achieve heart-mind resonance with the Thunder Deity while maintaining the pristine state of "uncontrived perception." When reaching the realization that "I am the Thunder Deity, the Thunder Deity is me," one can summon thunderbolts at will. Since thunder fundamentally executes celestial mandate, those whose cultivation aligns with Tianxin (Heaven's virtue of nurturing life) naturally gain Thunder Magic's responsive power.

This scripture records the esoteric methods of Daoist Neidan (internal alchemy) practice, primarily transmitted through oral teachings by the immortals Chisongzi, Yin Zhenren, and Shangguan Zhenren, with commentary by Bai Yuchan. The content divides into two sections:

The first section explains the profound principles of Thunder Magic (Daoist storm-summoning techniques). When practitioners invert the handle of the Northern Dipper constellation, heaven and earth darken; reversing the Yellow River's flow makes waters run backward. The vivid imagery of "overturning ten thousand layers of clouds from the North Sea, rolling up thousand-zhang snow from the Yellow River" depicts the awe-inspiring celestial transformations during thunder rituals. Practitioners must focus intently when drawing fulu (talismanic symbols), ensuring each stroke remains clear and connected—this is key to mastering thunder's power. With undistracted concentration, deities from all three realms will come to pay homage.

The second section details concrete Neidan methods: Practitioners should face south, set up an incense altar, sit cross-legged in stillness, form the Thunder Mudra (special hand seal), and close their eyes to concentrate. Pressing the tongue against the palate, they internally observe both kidneys while awaiting steady Qi (vital energy). Here, they visualize their heart expanding like the sun, radiating nine crimson light beams. Upon perceiving three golden characters (likely secret incantations), these must be inhaled into the heart, visualized transforming into a lotus flower with the characters at its center. This generates sweet dew (jade nectar) in the mouth, which is swallowed and guided downward to the heart.

As practice deepens, practitioners feel true water (Jing essence) dripping like dewdrops from the lotus, illuminating the five viscera. When water and fire interact, they generate wind-fire energy that ascends through the Three Passes (the coccyx, thoracic spine, and jade pillow acupoints), ultimately gathering at the middle Dantian (solar plexus energy center). Practitioners must use intention to guide this energy through the Twelve-Storied Tower (trachea) to the crown, making the whole body glow with heat—this forms the so-called "golden pellet" (embryonic internal elixir). Finally, this energy must be returned to the middle Dantian for nurturing.

Optimal practice times are the four two-hour periods: midnight (23:00-1:00), noon (11:00-13:00), sunrise (5:00-7:00), and sunset (17:00-19:00). The scripture emphasizes that only through guidance from an enlightened master can one comprehend these profound mysteries.

This passage describes three distinct Daoist cultivation methods and talismanic techniques.

The first part explains the "Method of Returning Spirit to the Ocean" (Yishen Guihai Jue). During the pivotal hours of Zi (11 PM - 1 AM) and Wu (11 AM - 1 PM) when Yin and Yang alternate, practitioners should sit in meditation after regulating their breath 300 times. They visualize their navel area transforming into a vast ocean, within which sits a True Being resembling the Celestial Worthy (Tianzun, the highest Daoist deity). This practice uses visualization to concentrate spiritual energy (Shen).

The second part records Wei Boyang's inquiry to Hongmeng Jun about the "Three Passes" (Sanguan). Wei initially thought these referred to physical locations: the upper pass at the Muddy Pellet Palace (Niwan, crown of the head), middle pass at the Crimson Palace (Jianggong, heart center), and lower pass at the Tail Gate (Weilü, coccyx). Hongmeng Jun corrected that the true Three Passes are: first, preventing one's innate nature from being altered by desires; second, ensuring desires don't deplete vital essence (Jing); third, preserving the Yang fire within essence from leaking. By regulating breath (Xun wind), practitioners harmonize the five viscera and six bowels (Liufu) with the nine orifices (Jiushang), enabling kidney water (Shuizhong) to generate heart fire, which then refines lung metal. Ultimately, this process coalesces into primordial spirit (Yuanshen) at the Yellow Court (Huangting, middle Dantian).

The third section presents Mo Yueding's instructions for talismanic inscription. Preparation begins two or three days before major rituals with seated meditation. When drawing talismans (Fulu), one first sits quietly regulating breath while reciting the Golden Light Incantation, visualizing golden light filling the room and deities encircling. The left hand forms the Thunder Spell mudra while the right hand swiftly paints thunder deity images. During inscription (with tongue pressed against the palate), practitioners merge their internal Qi with the Primordial Ancestral Qi (Taixuan Zuqi) of pre-heaven. When feeling breath congestion, they suddenly vocalize "Lan" while projecting the thunder deity's image into the talisman through focused gaze. Such talismans become immediately effective without burning, as they're directly empowered by spiritual force.

When creating talismans (fulu), there is no need to inscribe the specific name of any particular deity. Once a celestial general's name is fixed upon the talisman, it can only summon that single divine being.

A truly accomplished ritual master (daofa practitioner) need only concentrate their mind with perfect focus to naturally attract the service of ten thousand spirits. A single talisman can transform into countless spiritual sigils, just as one deity can manifest as myriad divine forms. This follows the principle that "the Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three gives birth to all things." The celestial venerables (tianzun) of the ten directions are as numerous as the sands of the Ganges, all capable of manifesting throughout the universe to universally save beings. Therefore, when drawing talismans, one must maintain an expansive mind, free from narrow constraints.

The concrete method for talisman creation: perform at midnight beneath the starry sky, burning incense and preparing pure water with reverent prayers. During inscription, maintain absolute mental concentration - the brushstrokes should be powerfully executed like a bat spreading its wings, encompassing all eight directions. Weak brushwork results in weak spiritual efficacy; the strokes must flow continuously like a bird in flight without retouching. A properly drawn talisman should appear vividly alive, as if one could feel the deity's immediate presence.

The most essential aspect is achieving unity between mind and brush, with qi resonating perfectly with the incantations. In this trance-like state, one should visualize thunder gods rushing about, clouds roiling, and myriad spirits obeying commands. Only talismans created this way become infallible. If the results prove ineffective, it indicates failure to attain the profound state of spiritual focus and divine resonance.

As for incantations and ritual steps (the specialized footwork in Daoist ceremonies), these are ultimately secondary concerns. Does the true Great Dao (Da Dao) really reside in such superficial techniques?

The "Pivotal Mechanism of the Bellows" (Tuoyue Shuji) explains: Heaven and Earth resemble a great bellows - seemingly empty yet containing infinite vitality, capable of generating all things with a single movement. This principle constitutes the key to creation. The "bellows" (tuo) corresponds to our abdomen, while the "pipe" (yue) resembles our mouth and nose. "Empty yet inexhaustible" refers to the primordial chaotic ancestral qi (the cosmic source energy). Buddhists call this "the jewel-like lamp of wisdom's sun," Confucianists term it "the vast righteous qi," Chan practitioners speak of "the ground of being," while Daoists name it the "Golden Elixir" (jindan) - all describing the same fundamental truth. Sometimes it's called the "divine chamber," "celestial valley," or simply "Heaven and Earth."

This scripture describes the innate primordial state (Xiantian) in Daoist cultivation and the essential techniques of Neidan (internal alchemy) practice. The term "innate primordial" refers to the original state of the cosmos, and practitioners seek to return to this pure, unadulterated condition through specific methods.

The cultivation process begins with calming the mind and clarifying thoughts, maintaining the innocent, thought-free state of an unborn infant—this is the key to returning to the primordial realm. Specific techniques include: during seated meditation and breath regulation, the abdomen should contract like a turtle's, the eyes focus on the navel, the tongue presses against the palate, and the chin tucks slightly inward. One then senses the vital energy (Qi) rising from the Yongquan (Bubbling Spring) acupoint on the soles of the feet. When this energy passes through the Weilu Gate (at the base of the spine), it bursts through the central channel like the Yellow River breaching its banks. At this moment, practitioners may experience flashes of light in their eyes, a sensation of bodily lightness, as if floating in the vast void (Taixu).

The text recounts how the author initially studied talismanic secrets (Fulu) from Master Zou of the Iron Wall lineage without grasping their essence, until receiving instruction from Perfected Yang, who revealed that true cultivation lies not in complex talismanic methods but in comprehending the fundamental principles of primordial creation. The crucial technique involves maintaining the posture of a turtle's belly and camel's back, with eyes focused on the navel like an embryo in the womb, allowing energy to rise naturally. Any distraction will undo the progress and cause energy inversion.

A concluding poem employs metaphorical imagery to describe the meditative experience: thunder symbolizes the vibrational energy within the body, the ancient dragon at the pool's bottom represents dormant primordial Qi, while soaring to the ninth heaven signifies the complete circulation of energy through the cosmic orbit. The scripture emphasizes that these cultivation experiences must be personally verified—they cannot be achieved through external objects or medicinal aids.

(Note: Terms like "Weilu Gate" and "central channel" are Neidan terminology referring to the body's energy pathways; "Yongquan" is an acupoint on the foot sole, while "dipper handle" metaphorically represents the pivotal movement of internal energy.)

This scripture records several specific methods of Daoist ritual practice, primarily concerning ceremonies to command natural phenomena such as summoning winds and rains or invoking thunder and lightning.

To stop winds: Crush a beehive and bury it in the earth at the Wind God's (Fengbo) directional position. To summon mists and clouds to obscure the sun and moon, one must use well water mixed with soot from a cauldron's bottom to draw talismanic symbols (Fulu). The location for drawing these talismans is significant: when in a Daoist temple, use soot from the temple's cauldron; when in a layperson's home, use soot from a temple cauldron instead.

To summon thunder: Write the character "雷" (thunder) over the "Zhen" trigram (Bagua) on an egg while reciting the thunder-summoning incantation. Dip the egg briefly in cold water before dropping it into boiling water—when the egg bursts, the Thunder God will arrive. Alternatively, one may hold the egg between both hands, vigorously rubbing it while chanting, which will cause continuous thunder.

To create lightning strikes: On the fifth day of the fifth lunar month, find a live red-legged centipede and paint it with golden eyes and double wings. When a thunderstorm approaches, place the painted image on a wooden board covered with reeds, burn a talisman to summon the divine, and lightning will strike. The image may also be placed in a tree or a temple of malevolent spirits.

To pray for rain: Burn swallow's nest grass, white hyacinth beans, millet, and rue in an incense burner exposed to the open air, or throw a swallow into a dragon pool (Longtan).

To summon lightning: Bury natural copper in an incense burner and burn it at the Lightning Mother's (Dianmu) directional position.

To call for dew: Bury cicada molts in an incense burner and burn them under the open sky on a quiet night.

To pray for clear skies: Burn realgar and atractylodes buried in an incense burner under the open sky.

To summon snow: In summer, take fresh bamboo shoots, wash and preserve them, then bury them in an incense burner in winter and burn them under moonlight alongside a Jade Dragon Talisman.

Finally, the scripture mentions the "Diagram and Formula for Commanding the Stars and Dippers," which has three layers: the first corresponds to the Great Chariot of the Central Dipper (Zhongdou Da Kui, the Big Dipper) above the head; the second includes the twelve Monthly Generals and the twenty-eight Lunar Mansions; the third consists of the twenty-four solar terms and the seventy-two pentads. These form an essential reference system for Daoist astrological ritual practices.

The fourth celestial plate combines the eight directions into one, while the fifth plate integrates the Bagua (Eight Trigrams) with the twenty-four directional orientations.

Celestial law dictates: When people obtain Gangqi (Heavenly Stem Energy) in an impure form, it's because they don't understand how to apply the "superimposition" method. In truth, the energies of the sun and moon, the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn), the Four Luminaries (sun, moon, Rahu and Ketu), and the Twenty-Eight Lunar Mansions can all be summoned. The Zhoubi Suanjing (Mathematical Classic of the Zhou Gnomon) records: The celestial plate rotates swiftly while the Five Planets move slowly, like ants crawling on a turning millstone. This reveals how the celestial plate ceaselessly drives the fixed stars of the Twenty-Eight Mansions through their daily rotation, with the Tian Gang star following this motion while the Five Planets adhere to the celestial plate's movement through the palaces. To accurately harness the energies of the Five Planets, Four Luminaries, and the solar-lunar palaces, one must consult the current year's ephemeris (Baizhong Jing) to determine a specific star's position on a given day, then calculate using the "monthly general superimposed on correct timing" method. This allows precise tracking of all celestial bodies' trajectories, with their day-night positional changes mapped without the slightest error.

The Yixuan Pian (Discourse on Mysterious Deliberations) states: To locate Venus's position on any given day, one may activate it through fire talismans. Venus belongs to the Metal phase and inevitably reacts when encountering fire—this is the secret method for rapid summoning. The principles governing heaven and earth operate identically—how could someone who doesn't even understand stellar positions when performing altar rituals possibly assume responsibility for managing the celestial mansions?

On Tian Gang (Heavenly Stem) theory (as expounded by Zhang Yeyu):

The Three Pure Ones (Sanqing) are the source of thunder, while the Ten Directional High Truths form thunder's foundation. The Jade Emperor governs all celestial realms as thunder's decree-issuer; the Empress of Earth receives heavenly mandate to regulate thunder through yin-yang harmonization. Thunder's power originates from the solar palace, its numinous quality from the lunar palace, and its operational pivot relies on the Nine Stars of the Northern Dipper. Thunder governs both the harmonizing qi between heaven and earth and cosmic order itself—determining fortunes and misfortunes while regulating yin-yang and controlling terrestrial currents. Yet thunder's ultimate sovereign is the Tian Gang star, heaven's scepter star. The Xing Jing (Classic of Stars) states: The star before the Dipper's handle is called Kui, while the star behind is Gang. Without Tian Gang, all things would cease to grow and multiply.

Method for calculating Gang positions:

First month's "monthly general" resides in the Hai position (combining Yin and Hai)

Second month in Xu (combining Mao and Xu)

Third month in You (combining Chen and You)

Fourth month in Shen... (subsequent calculations follow this pattern)

This scripture explains the calculation method for determining the orientation of the "Tiangang" (the handle of the Big Dipper) in Daoist date-selection rituals, along with rules for identifying auspicious and inauspicious directions in each lunar month.

During the fifth lunar month, the Shen (southwest by west) and Si (southeast by east) directions harmonize; in the sixth month, Wei (southwest) aligns with Wu (due south); the seventh month sees Si and Shen in conjunction; the eighth month brings Chen (southeast) and You (due west) into alignment; the ninth month pairs Mao (due east) with Xu (northwest); the tenth month joins Yin (northeast) and Hai (northwest by north); the eleventh month unites Chou (northeast by north) and Zi (due north); while the twelfth month connects Zi with Chou.

The method for calculating Tiangang's orientation: determine its position by overlaying the current month's lunar mansion (Yuejiang) onto the present time period (Shichen). Each month, Tiangang points toward the lunar construction (Yuejian) direction during Xu hours (7-9 PM), shifting one earthly branch position per Shichen in continuous cycles. When performing rituals, practitioners must follow behind Tiangang's path—never confronting its forward movement—lest they incur misfortune.

Specific monthly orientations for construction (Jian), destruction (Po), leader (Kui), and celestial stem (Gang) are as follows: First month—Jian at Yin (northeast), Po at Shen (southwest), Gang at Si (southeast), Kui at Hai (northwest); second month—Jian at Mao (due east), Po at You (due west), Gang at Zi (due north), Kui at Wu (due south)... and so forth through all twelve months. These represent the "Four Clashes" (Sichong) directions considered inauspicious by Yin-Yang numerologists.

Daoist masters commanding thunder rituals must precisely harness Tiangang's authentic Qi. Residing in the Chen position (southeast), Tiangang manifests dragon-like mutability—the earthly branch Chen being associated with dragons. When the Five Phases reach Chen, transformations occur: Jia-Ji combinations at Chen transmute to Earth; Yi-Geng to Metal; Bing-Xin to Water; Ding-Ren...

This passage elucidates the Daoist mysteries concerning the "Tiangang" (the Celestial Stem star in the Big Dipper constellation, representing yang energy in Daoist ritual practice).

When the Wood phase element combines with the Wu-Gui qi (earthly branch energies) moving through the Chen position (southeast), it transforms into a fire dragon concealed within, manifesting unfathomable changes. The Tiangang star's positioning at Chen symbolizes infinite mutability. As the most spiritually endowed beings among all creatures, humans embody transformations that secretly correspond to Tiangang's patterns—the fluctuations of destiny being intrinsically linked to one's fundamental Five Phases constitution, which Daoism terms "Yuanchen" (primordial celestial stem).

The Mao position (east) symbolizes the Great Yang (sun), while the You position (west) represents the Great Yin (moon), their opposition creating the cycle of day and night. The Chen-positioned Tiangang belongs to Fire, and the Xu-positioned Hekui (northwest) belongs to Water—their opposition maintains yin-yang equilibrium. The direction indicated by Tiangang points to the Thunder Gate (abode of thunder deities), while Hekui corresponds to the Rain Portal (gateway of precipitation) and Earth Portal (entrance to the underworld). To perform thunder-summoning rituals, one must operate from Tiangang's opposing position.

When a ritualist points toward the Tiangang direction to issue commands, it triggers thunderclaps and lightning. The text reveals the secret of the Six Ding (six yin spirits) lies in following Tiangang's indicated path. By observing the twenty-eight lunar mansions' positions, weather patterns become predictable: the Kang constellation governs thunder, Ji controls wind, while Bi and Bi constellations govern rain, etc.

Thunder embodies heaven's quintessence (Qian), and lightning represents earth's essence (Kun). Thunder manifests when encountering yang qi, retreats when meeting yin qi—their harmonious union nourishes all things, while violent collision produces resounding peals. Most practitioners only know Tiangang's directional position without comprehending its principles; they recognize the celestial Tiangang star yet remain unaware of its corresponding energy within the human body; they understand the body's Zhonghuang (core energy in the Dantian) but not the cosmic Zhonghuang star (universal core energy).

The celestial Tiangang constitutes pure yang essence, representing heaven's true yang—residing at the cosmic center as the Zhonghuang star, manifesting transformations at the Chen position. The human body's Tiangang similarly embodies yang energy... (original text continues)

This scripture reveals the mysteries of "Tiangang Qi" (the innate energy corresponding to the Big Dipper in Daoist cultivation) in Daoist practice. At its core, it explains that within the human body's central "Yellow Court" (the middle Dantian region) lies a golden energy called "Zhonghuang Qi," which is the source of "Tiangang Qi."

During cultivation, one must gather the senses of eyes, ears, nose, tongue, body, and mind inward, concentrating the spirit (Shen), ethereal soul (Hun), and corporeal soul (Po) at the central palace. The method involves both internal and external aspects: internally, one closes the eyes for inner vision, firmly retaining the Three Treasures (Jing, Qi, Shen) while preventing distracting thoughts from entering or leaving; externally, one employs talisman drawing (Fulu), incantations, hand seals, and special stepping patterns to mobilize cosmic energies. When the practitioner achieves purity, the body's Yang essence (innate energy) resonates with the Yang essence of heaven and earth—this resonance is the source of "Tiangang" power.

The text details the energy pathway: the golden primordial Qi (ancestral energy) generated by the kidneys ascends along the spine to the occipital bone at the back of the skull, then connects with the pupils of the eyes. This energy is as sharp and penetrating as a sword, ultimately returning to the Yellow Court to form innate Yang essence. Here, "Taiguang" (one of the three Hun souls) carries the Yang essence upward, harmonizing with the energetic field indicated by the Tiangang star's direction—this constitutes the subtle art of cultivation.

Finally, it mentions the twelve gates of the Thunder City, whose auspicious and inauspicious positions shift according to the Tiangang star's rotation. For example, when the Tiangang points to the Chou position, practitioners located in the Wei position will find it favorable, while those directly facing its direction may encounter obstacles. These patterns of heaven-human resonance represent crucial principles practitioners must master.

The Celestial Venerable (Tianshi), the supreme deity of Daoism, with boundless compassion, directly reveals a clear and accessible path of cultivation to practitioners. One must thoroughly investigate its principles, trace back to the origin, and carefully contemplate its subtleties to truly comprehend the profound mysteries of the Dao (the Way).

The Tian Gang Star (one of the principal stars in the Big Dipper) mentioned here is always positioned at the very center of the celestial sphere. The Celestial Venerable does not lightly disclose all heavenly secrets, intending instead for practitioners to attain genuine realization through diligent study and exhaustive inquiry into the principles. This process of self-realization is precisely the grace of teaching bestowed by the Celestial Venerable in the realm of mystery.

Although the Tian Gang Star points toward the Chou position (one of the Earthly Branches directions), its true form is actually located in the Wei position. It is crucial to note that the Tian Gang Star’s true form remains at the celestial center throughout the 360 days of the year and the 12 two-hour periods of the day. When the Qi (vital energy) of Tian Gang points to the Chou position, its true form stands with its back to the Wei position and its face toward Chou, radiating Gang light to Chou. Conversely, when the Gang Qi points to Wei, it turns its back to Chou and faces Wei. The same principle applies to other directions.

Thus, in different seasons: In spring, Tian Gang faces east with its back to the west, emanating azure Gang Qi; in summer, it faces south with its back to the north, radiating crimson Gang Qi; in autumn, it faces west with its back to the east, emitting white Gang Qi; in winter, it faces north with its back to the south, releasing black Gang Qi. The thunderous power of the four seasons transforms according to the flourishing Qi of Tian Gang’s position.

The text also details the divine generals and subordinate spirits corresponding to each month: In the first month, General Dengming governs the Jinliang Spirit; in the second month, General Hekui commands the Tiandu Spirit, and so on until the twelfth month, when General Shenhou oversees the Xuanshu Spirit. In cultivation, one must first obtain the Qi of Tian Gang to summon these monthly generals and spirits. These divine generals possess boundless transformations and unfathomable powers—they comprehend the heavenly Dao above, know earthly principles below, and understand human affairs in between, perceiving all things in the world with clarity. Many today only recognize the Tian Gang General but remain unaware of the numerous spirits beneath it. As the saying goes, spirits manifest their power through divine generals, and divine generals cannot act without spirits—the two complement each other.

This explains the movement patterns of the "Tiangang" (the Celestial Pivot star in the Big Dipper, regarded in Daoism as a celestial body possessing immense divine power) and its applications in ritual practices.

The Tiangang star permanently resides at the center of the celestial vault in the Purple Tenuity Enclosure (the stellar region where the Celestial Emperor dwells). While its handle points toward twelve earthly directions following the sun and moon's movements, the star itself remains fixed at the celestial center. All rituals for attracting blessings or averting misfortunes must align with Tiangang's indicated direction to avoid any taboos.

When drawing Tiangang's Qi (vital energy), the ritual master must observe this method: if Tiangang's light appears in the Mao position (due east), one should stand facing west. At this moment, perform inner observation of the central palace (Dantian) within one's body, aligning with the celestial Tiangang star above. Tilt the head upward to receive the stellar energy. This principle applies similarly to other directions.

For summoning deities, the master must position themselves at Tiangang's orientation, standing with their back to You (west) and facing Mao (east), because all thunder gods and Dingjia divine generals reside in Tiangang's direction. During rituals, visualize Tiangang suspended above one's head while standing beneath it to mobilize divine power.

Regarding thunder summoning techniques: the Earth Portal (Yin energy's entry/exit point) lies in the Hekui direction, while the Thunder Gate (passageway for thunder deities) is located at Tiangang's position. Thunder gods ascend from the Earth Portal and descend through the Thunder Gate, essentially emerging from the golden radiance and flames of Tiangang's direction. Before ritual execution, one must first "transform into divinity" - when assuming the form of the Jade Emperor (Supreme Emperor of the Vast Heaven), recite the incantation "Jinzha Jinzha Dali She"; when transforming into the Northern Emperor (Purple Tenuity Emperor of the North Pole), chant "Beidi Qinling Pulun Shensheng".

Finally, the "Golden Light Incantation" mentions "Shi Di" referring to the Great Emperor of the North Pole, while "Xuanmingzi Qin" serves as this deity's esoteric appellation, with the full title being "Tai Shi Yu Long Teng Sheng Tian". This scripture meticulously records the specific liturgical procedures and mantras for employing Tiangang's celestial power in Daoist practice.

This passage explains several esoteric methods in Daoist practice for harnessing the power of the Celestial Stem (the Big Dipper constellation), focusing on hand seals, ritual steps, and stellar Qi (vital energy) manipulation.

Regarding the concept of "wearing" the Celestial Stem, it doesn't refer to physical adornments but rather to specialized techniques for subduing malignant energies from the five directions. The text mentions a mantra "Om Hum Hrih Dah Li Svaha" - when recited during intercalary months, the syllable "Om" should be added at the beginning.

Practicing Celestial Stem methods requires forming specific mudras: First pass the little finger through the inner side of the ring finger to reach the back of the middle finger, then hook the little fingertip with the index finger while bending the ring finger to press on the little finger's back. Straighten the middle finger while the thumb presses the "Sha" (destructive) position. This hand configuration is alternatively called the "Celestial Gate Seal" or "Mountain Character Seal."

The ritual stepping method (Bugang, or "treading the Dipper") divides into Yin and Yang configurations: From winter solstice to summer commencement, use the Yang pattern with right-turning steps, arranging the twelve earthly branches in 1-7-4 reverse sequence while placing the nine stars sequentially - advancing five steps locates the Celestial Stem position. From summer solstice to winter commencement, use the Yin pattern with left-rotating steps, arranging the branches in 9-3-6 order while placing the stars inversely - retreating five steps finds the Celestial Stem position. This represents an advanced stepping method from the Yuqing (Jade Purity) lineage.

The six stellar Qi types each possess distinct characteristics:

• Greedy Wolf Star (Yang, black Qi) dispels wickedness
• Giant Gate Star (Yin, white Qi) exorcises spirits and pacifies souls
• Salary Preserver Star (Sha, red Qi) assists Yin energies and dissolves calamities
• Cultural Curve Star (flourishing, yellow Qi) alleviates pain and pacifies objects
• Army Breaker Star (stabilizing, crimson Qi) can revive the dead
• Martial Song Star (generative, green Qi) commands heaven-earth life-death cycles

The Modest Chastity Star is unique - being Qi-less itself, it forms through cyclical infusion from the other six stars.

Practitioners must unify three sets of seven stars: those on the face, those in the heart, and those in heaven, combined with specific ritual attire and hand seals for efficacy. The scripture ultimately emphasizes that without cultivating De (virtue), observing precepts, or practicing stillness meditation, one cannot hope - through mere ritual steps and magic - to manifest as the Jade Emperor, Northern Emperor (two major Daoist deities), or Celestial Master (Tianshi). Success equally requires collected Shen (spirit), harmonized Qi, and divine empowerment.

Attempting to forcibly obtain the righteous Qi of the Heavenly Gang (the deified stars of the Big Dipper, important guardian deities in Daoism) is exceedingly difficult. Some practitioners simply stand facing its direction while reciting incantations, boasting that they can receive the Heavenly Gang's Qi by merely looking upward; others call out the deity's informal name, waiting for its "turning glance" to seize the opportunity. But what exactly can be obtained by looking up? What does waiting for the Heavenly Gang to "turn its head" truly signify? These practices are utterly absurd—may discerning fellow cultivators distinguish truth from falsehood.

Regarding the concrete methods of internal Qi cultivation through Neidan (internal alchemy): Form both hands into the Thunder Mudra and press them against the knees while sitting upright with feet flat. Regulate breathing and calm the spirit. Activate the Middle Yellow (the middle Dantian or energy center), allowing the Primordial Ancestral Qi (the purest vital energy) to rise to the crown of the head before flowing down to the heart palace. Visualize the heart's orifice blossoming like a lotus—once it opens, all orifices of the five viscera and six bowels follow suit, while the eight cranial orifices simultaneously unlock. Next, visualize the luminous righteous Qi of the sun and moon, the Five Planets, the Southern Dipper and Northern Dipper, the Twenty-Eight Lunar Mansions, the Brahma Qi of the Thirty-Two Heavens, the pure vital Qi of the Ten Directions, and the vigorous Qi of the Five Thunder Generals—all descending like mist into the body. The five viscera radiate brilliance as every limb, joint, pore, and strand of hair emits light, merging internal and external energies into seamless unity. Maintain this state briefly, then press the knees again with the dual Thunder Mudra while shaking the body, gritting the teeth, and shaking the head to mobilize Qi from the feet upward. Gather all energies from the limbs' orifices and internal organs, guiding them with hand gestures from below to surge through the crown's Baihui point. From the Muddy Pellet Palace (upper Dantian), let it descend to the Hall of Light (between the eyebrows) before swallowing it down to the Middle Yellow as if ingesting an elixir pearl. Sometimes the practice induces full-body sweating—remain unmoving, with spirit and Qi stabilized, reaching a state where no internal thoughts arise and no external disturbances penetrate, abiding in a continuous, subtle awareness.

The secret to summoning the Ten Thousand Deities: When conducting grand rituals to invoke deities from the Three Realms or performing Thunder Magic to summon divine generals, first sit in meditation within a purified chamber. When mobilizing the Ancestral Qi, follow the Five Phases' seasonal sequence—spring begins with Wood Qi's germination, followed by Fire, then Earth, Metal, and finally Water. Each phase's energy contains the preceding one, ultimately forming a complete sphere of power.

This passage describes the concrete operational methods for mobilizing internal energy and summoning divine beings in Daoist inner cultivation practices, specifically pertaining to Thunder Magic (a technique that harmonizes one's essential Qi (Jingqi) with cosmic energies through resonance).

First is the "Golden Light Method": The practitioner must first gather the golden light energy within the Yellow Court (the middle Dantian region). This energy is then drawn up from the coccyx (tailbone area), ascending along the spine through the Jiaji Pass (a crucial acupoint on the back) to reach the Muddy Pellet Palace (upper Dantian) at the back of the head. It then passes through the Bright Hall (the brow region) before the practitioner fixes their gaze forward while uttering specific syllables. At this moment, one must suspend breathing and tense the entire body to make every pore radiate golden light. Simultaneously, the sun, moon, and stars in heaven will transform into golden light descending like rain, while flames erupt from beneath the earth. In an instant, all returns to primordial darkness amidst thunderous roars. With hands forming the Thunder Mudra (a special hand seal), as the thunderclap sounds, the chaos parts to reveal countless deities manifesting within the golden light, establishing covenants with the practitioner. The energy is then gradually withdrawn to the heart and stored in the Yellow Dantian. Henceforth, when summoning divine generals during rituals, one need only mobilize a single Qi from the Yellow Court without repeating the entire complex ceremony.

Next are the secret methods for summoning winds and clouds from all directions:

For summoning southeast winds: Following the heart method, circulate energy to the Yellow Court, then directly up to the Wind Pool acupoint (at the back of the head), passing through the left ear while making a "xū" sound like wind. When sensing the wind's emergence, close the eyes, press the left nostril with the left hand's Thunder Mudra, and cover the right ear with the right hand's Thunder Mudra, allowing wind to exit only through the left ear.

For summoning northwest winds: Similar to the southeast wind method but reversed in direction. Energy passes through the right ear, with the right hand's Thunder Mudra pressing the right nostril and the left hand's Thunder Mudra covering the left ear, permitting wind to exit solely through the right ear.

For summoning clouds: After gathering energy in the Yellow Court, draw up yin-cold black Qi from the Bubbling Spring acupoint (a vital point on the sole), ascending to the kidney region where it transforms into black clouds, also gathered in the Yellow Court without dispersing. Then visualize clouds emerging from the Yellow Court like mist rising from mountains, with black clouds billowing from the nasal cavity. When sensing the clouds' emergence, close the eyes, block both ears with Thunder Mudras, and make a "hū" sound to prevent wind from scattering the clouds, allowing them to exit only through the nose.

For summoning thunder: Cross both hands in the Thunder Mudra position at the kidney region on the waist, circulating internal energy according to the heart method for fusion.

This scripture describes Daoist ritual methods for rainmaking and clearing skies, belonging to the practice of Thunder Magic (Leifa) that combines internal cultivation with external application.

Rainmaking Method:

The practitioner first visualizes circulating Primordial Qi (Zuqi) through the liver area nine times to strengthen Wood Qi. Then guides this Wood Qi to the heart region (Jiangong) where it transforms into Heart Fire, circulating three times to intensify Fire Qi. This extreme activation of Yang energy stimulates the generation of Yin energy. Next, follows the Five Phases generative cycle (Fire begets Earth, Earth begets Metal, Metal begets Water) seven times until Water Qi becomes abundant. Then employs the Five Phases control cycle (Water overcomes Fire) five times until all Fire Qi transforms into Water Qi. Finally, gathers this Water Qi in the Yellow Court (middle Dantian) - when rising to the Fengchi acupoint and emitting through both ears it becomes wind; ascending to the facial mountain region (Shenlu) and penetrating outward it becomes clouds; combined with Thunder Magic hand seals (Leiju) emitted from the crown it becomes thunder; rising to the Mud Ball Palace (Niwan) mixing with saliva (Divine Water of Huachi) and spraying forth it becomes rain; reaching the heart region and released through blinking it becomes lightning. These five natural phenomena all originate from transformations within the Yellow Court.

Sky-Clearing Method:

First visualizes circulating Primordial Qi through the lungs seven times to strengthen Water Qi. This extreme activation of Yin energy stimulates Yang energy. Then follows the generative cycle (Water begets Wood, Wood begets Fire, Fire begets Earth) and control cycle (Earth overcomes Water) twelve times until all Water Qi transforms into Fire Qi. When the Water of Kan (kidney water) exhausts, the Fire of Li (heart fire) naturally flourishes. Finally, gathers this Fire Qi in the Yellow Court - emitting through the right ear from Fengchi acupoint it becomes northwest wind, while simultaneously opening the eight cranial orifices (Eight Gates) to release towering flames that scorch heaven and earth. The practitioner exhales ("Ha" breath) to intensify the fire, while inhaling through the nose to draw in and disperse celestial clouds.

This scripture primarily details the specific ritual methods for Daoist snow-invocation, clear-sky summoning, and techniques for dispelling drought demons and gloomy mists.

Regarding snow-invocation, the method resembles rain-summoning but requires transforming the Qi of all Five Phases (Wood, Fire, Earth, Metal, Water) into water, which then condenses into snow within the Yellow Court (Dantian). The precise steps are: first, guide snow Qi to ascend to the Fengchi acupoint, emerging from the left ear to form a northeastern wind; next, let it rise further to the mountain peaks, exiting through the nostrils to create dense clouds; finally, direct it to the Niwan Palace (crown of the head) before descending into the Hua Pool (mouth), where divine water is circulated. The practitioner must visualize themselves transforming into a great deity—a spiritual turtle exhaling snow—while the altar becomes a celestial blue water basin, the Milky Way congealing into snowfall. Facing the moon, the practitioner sprays water to manifest drifting snowflakes, conjuring an image of crimson clouds blanketing the sky and a biting north wind, akin to jade dragons traversing the snow.

For clear-sky rituals, the Winged Fire Snake Talisman (Fulu) is employed. The practitioner must stabilize their Shen (spirit) and Qi, using the Heavenly Eye (third eye) in coordination with the sword mudra of the right hand to inscribe the talisman in a water bowl. Alternatively, a cloth strip may be twisted into a serpent shape and placed in the bowl. Simultaneously, incantations are recited to invoke deities like Laozi (Li Laojun), while prohibitions are placed on oxen, dragons, river water, and well water to disperse clouds and banish malevolent spirits.

The scripture also records methods for expelling drought demons (Hanba) and gloomy mists (Yinmai). The drought demon resembles a human head with a serpent body and wings, while the gloomy mist takes the form of a fox-bodied woman with wings. During rain-summoning, the drought demon’s head must be buried in the Kan position (north); for clear skies, the gloomy mist’s head is interred in the Li position (south), both restrained through the power of Gangsha Qi (astral energies).

Lastly, the secret technique for "ascending the altar to obscure the sun" is revealed: first bury the drought demon, recite the Wood Wolf incantation, hold a water basin in the left hand, and point the right sword mudra toward the sun. Using the Heavenly Eye and tongue tip, inscribe specific characters inside the basin. Then, spray a mouthful of water toward the sun while tracing the sword mudra at the Mao position (east) beneath the sunlight—this will cause the sunlight to tremble, clouds to gather, and the sun to dim.

These rituals exemplify the Daoist cultivation system, where internal refinement of Jing and Qi combines with external talismans and incantations to harmonize Yin-Yang and the Five Phases, thereby influencing weather phenomena.