《道法會元》Vol. 8

At dawn or during leisure time each day, enter a quiet chamber, light incense, and sit cross-legged. Form hand seals (using the "firm grasp" mudra), regulate breathing, and focus the spirit. Visualize ancestral masters above and celestial soldiers surrounding you. After entering deep meditation, first sense the Qi of Heaven descending, then perceive the Qi of Earth rising—these two energies converge and merge at the middle Dantian (Central Yellow Palace) within your body. At this stage, close off sensory perception (the Five Gates) and turn inward to observe the Dantian, where golden characters and jade talismans (Daoist fuwen) will become clearly visible.

As practice deepens, the golden light gradually expands: from the Celestial Gate at the crown, golden light descends, while from the Earth Portal at the feet, thunderous light surges upward. Standing between Heaven and Earth, when the practitioner reaches the state of stillness giving birth to movement, they mobilize the primordial Qi (Ancestral Qi). Using coordinated movements of the eyes and tongue, they trace talismanic patterns in the air, which writhe like golden serpents. Simultaneously, silently recite incantations to summon divine generals, visualizing envoys like Xun Bi and others arrayed in orderly formation, respectfully awaiting commands. One may petition the Thunder God: "O Thunder God, you who uphold the Celestial Emperor’s mandate to govern wind and thunder, source of nourishing rains—gather numinous Qi, guard my true essence, and let golden light and fiery clouds illuminate my Dantian in mutual radiance."

Next, inhale through the nose, drawing energy back to the middle Dantian while maintaining inner vision. Adjust the breath, click the teeth to concentrate the spirit, and remain seated in stillness for a period before concluding the practice gradually.

On absorbing thunder Qi: According to the Scripture of Covenanted Power (Mengwei Jing), when the first spring thunder resounds each year, focus the spirit, click the teeth, and recite: "I uphold the might of the Thunder Duke and Lightning Mother, borrowing thunder’s voice to dispel ailments within my body and aid all beings in recovery. Grant me authority to mobilize the Five Phases’ divine generals and the Six Jia celestial troops—to sever malign forces and vanquish spectral entities." After reciting, inhale thunder Qi nine times through the nose, swallowing it in nine portions; then inhale thunder Qi ten times through the mouth, swallowing it in ten portions. Nurture this energy daily. This method proves efficacious for healing, exorcism, and talismanic rituals. While practice is possible during any thunder, the first spring thunder yields optimal results.

On the Qingwei lineage’s rain-summoning rites: The Qingwei tradition originally requires no altar rituals for rain invocation. When Heaven and Earth fall into disharmony—when human affairs deviate from the norm, disrupting Yin-Yang balance and causing climatic anomalies—the ritual master should perform rites with a heart of compassion.

This scripture elucidates the essence of Daoist rain-prayer rituals. The author Zhao Yizhen (Daoist name Yuanyang) emphasizes that true efficacy lies not in elaborate ceremonies but in the practitioner's self-cultivation.

The text first explains that when people require repentance for karmic transgressions, they must purify body and mind through fasting (zhai), harmonizing the "water and fire" (referring to yin and yang qi) within themselves. By mastering the principles of creation (natural laws) and balancing yin-yang, one can influence celestial mechanisms (natural order) and achieve resonance.

A key teaching: Heaven and earth constitute the macrocosm, while the human body forms a microcosm. When practitioners rectify their thoughts, heaven and earth align accordingly; when their qi flows smoothly, cosmic qi follows suit. The Qingwei lineage's (a Daoist school) profound method of prayer and exorcism lies in personal cultivation rather than ritual complexity.

The true essentials: Daily cultivation of virtue (de), dispelling delusions, understanding one's connection with heaven-earth, and mastering quiet meditation. With these foundations, any ritual action—whether issuing commands or employing ritual implements—naturally manifests wondrous effects. However, practitioners must align with seasonal qi to activate the principles of cosmic resonance.

The text sharply criticizes those who neglect virtue, disregard scriptures, remain ignorant of personal cultivation, ignore celestial timing, yet obsess over ceremonial performances. Such practices betray ancestral teachings and miss the crux of heaven-human resonance. As the renowned Song dynasty master Bai Yuchan stated: "Without internal alchemical work (neizao hua gongfu) or authentic qi coordination, even breaking ritual tablets and exhausting thunder methods proves futile."

A stern warning: Occasional rainfall obtained through such means merely coincides with celestial cycles—practitioners must never claim undeserved credit. True Daoists disdain such charlatanism.

Final encouragement: Practitioners should focus on inner cultivation to achieve genuine resonance. Even during prolonged droughts, those who sincerely pray with compassionate intention remain blameless. Heaven-earth never severs life's vitality; the Dao never betrays sincere hearts—the key lies in authentic practice.

The appended "Method for Thunder Oath and Altar Establishment" details ritual procedures: First burn three purification incenses (jinghui xiang, jingtan xiang, etc.), draw talismans (fu) to invoke masters and declare intentions. Then face the southeast (xun position) to summon local deities and underworld generals sequentially, finally inviting celestial thunder to the altar before presenting wine and reciting prayers.

This scripture describes the ritual procedures of Daoist Thunder Magic (Leifa), a practice for summoning and commanding thunder and lightning. The ritual master first prepares an offering by mixing rooster blood with wine, then announces to the Thunder Department deities: "By the Jade Emperor's decree, we summon the Thunder Gods—those who disobey shall face celestial punishment." Specific Thunder Department deities are invoked by name, including Envoy Zhang, Divine Lord Gou, and Divine Lord Bi, commanding them to fulfill their duties and manifest immediately from the southeast (the Xun position, associated with wind).

Holding the rooster, the master recites an incantation declaring the Jade Emperor's edict to summon the Thunder Department deities, ordering wind, clouds, thunder, and lightning to arise together. Facing southeast, the master sprays water, brandishes a sword, and chants the Seven-Star Sword mantra bestowed by the Great Emperor of Qinghua, warning that violators will be slain. The master then circles the altar three times with the sword: the first circuit summons the Four Directional Deities and Five Directional Dragon Kings to purify defilements; the second calls the Wind God's envoys to unleash fierce gales; the third summons the Thunder Gods to bring rain and lightning. Finally, the sword is planted in the northeast (the Gen position) to stabilize the altar.

The latter part details the wind-summoning formula: the master visualizes mist from the Heavenly River, mobilizes Kidney Qi and Lung Qi, and employs specific breath techniques—"Si," "Chui," "Xu," and "He"—to correspond with winds from different directions. A wind talisman is then inscribed and burned in the direction of the desired wind to control its course. The entire ritual combines incantations, talismans (Fulu), ritual pacing (Gangbu), and visualization (Cunxiang)—core Daoist magical techniques—to achieve weather manipulation.

This scripture describes specific operational methods for several Daoist magical arts, primarily concerning the manipulation of natural phenomena such as summoning winds and rains or gathering clouds to obscure the sun. Here is the modern interpretation:

Regarding wind-direction spells: First spray water while performing the ritual, then concentrate your spirit to summon the emissary named Zhang Chi (a divine general in Daoist magic) to guard a specific direction. Using the sword mudra (a Daoist hand gesture), point toward the target direction while simultaneously visualizing wind talismans (Daoist fu sigils) with your eyes and tongue. Chant the incantation "The Emperor commands golden light to illuminate the cavern." When the two emissaries behold the talismanic command, the wind direction will shift.

The method to stop winds resembles wind-direction spells: burn talismans, spray ritual water, visualize emissaries blocking wind paths, collect your spirit to stabilize breathing, and the wind will naturally cease.

Cloud-gathering arts require visualizing black Qi from the Heavenly River rising upward. After inhaling this energy, use your eyes and tongue to trace cloud talismans while imagining terrestrial cloud Qi merging with celestial cloud Qi like your own breath steaming upward. Place the completed major talisman in a vat while continuing to visualize surging cloud energy.

Sun-obscuring rituals must be performed in profound stillness: tilt your head to absorb sunlight, swallow saliva down to the lower Dantian (lower abdominal energy center), and concentrate on visualizing Yin Qi from the Northern Sea rising to envelop the sunlight. After tracing cloud talismans, blow three potent breaths of Sha Qi (magically charged breath) toward the sun while burning major talismans and spraying ritual water, envisioning emissaries fluttering wings to shade the sunlight.

Rain-invocation requires sealing the five orifices (sensory gates) to let dual Yin-Yang energies rise and envelop sunlight. When Qi circulates to the crown (Muddy Pellet Palace), stir your tongue until saliva generates, then immediately trace thunder-rain talismans. If rain delays, use rooster blood mixed with ink to urgently inscribe rain talismans on black paper, then place them in a vat while stirring and spraying water. Alternatively, use eel blood to trace dragon talismans while visualizing divine dragons bringing rain. If rain falls elsewhere but not at the ritual site, similarly use rooster blood to urgently inscribe rain talismans.

These techniques all emphasize the integration of mental focus, talismanic inscription, and specific ritual protocols, embodying the fundamental Daoist magical principle of "cosmic resonance between heaven and humanity."

This passage describes several Daoist ritual procedures for rain summoning, rain stopping, and dragon expulsion. For rain summoning, the ritual master must first seal the body's five orifices (eyes, ears, nose, mouth, etc.), concentrate the spirit (Shen) on specific areas, and allow the internal Qi to rise like steam, thereby causing rainfall.

The rain-stopping ritual is more specific: The master must summon two deities for assistance while holding thatch grass. First, one tilts the head back to absorb the essence of the rainbow (Hong Qi), transforms the thatch into a phantom rainbow form, then draws down the righteous Qi (Gang Qi) from directly above, combining it with one's innate primordial Qi (Zu Qi). Finally, breaking the thatch symbolizes severing the rainbow, causing it to disappear.

For clearing skies, the ritual requires the master to maintain deep stillness after issuing talismanic commands, with intense mental focus as if merging with the cosmos. The tongue presses against the palate to seal the lower body's water passages (Shui Rong) while opening the upper body's wind passages (Feng Rong), allowing the Qi of the five viscera to circulate freely. When the ears feel warm, this signals the ritual's effectiveness.

Regarding dragon expulsion: First, one reports to the ancestral masters and dispatches divine generals, sending assistants with iron talismans (Tiefu) and brick talismans to confirmed dragon pools. After casting the talismans into the deep pool (Qiu), they return to report. The master then enters the meditation chamber (Jing), mobilizing assistance from local deities like the City God (Chenghuang) and Earth God (Tudi). Through supernatural mountain-moving and land-shrinking powers, one externally seals the five directional gates while internally gathering the Three Lights (Jing-Qi-Shen) and clearing the lower Dantian, ultimately achieving dragon expulsion and water control.

These rituals exemplify Daoism's characteristic "internal cultivation with external methods" (Neixiu Waiya), requiring both inner practice (spirit concentration, breath regulation) and external ceremonial actions (talismans, ritual implements). The mentioned "Qi" represents a fundamental Daoist concept—the essential energy composing all things—while "Gang Qi" signifies the righteous energy of heaven and earth.