《道法會元》Vol. 85

The "Treatise on Primordial Qi" in the Xiantian Leijing Yinshu section of Daofa Huiyuan Volume 85 discusses the fundamental source of human life and essential cultivation techniques. Its core teaching states that human life is constituted by both primordial qi (the universe's foundational energy) and postnatal qi (the inherited energy from one's parents).

Human nature-life (the essence of existence) resembles a tree: the root of spiritual nature connects to the primordial realm, while the stem of physical life links to the postnatal realm. Specifically:

• The spiritual root connects to the heart and belongs to the Dao of primordial spontaneity
• The life stem connects to the kidneys and spleen, belonging to the postnatal physical form
• Infants maintain their primordial connection through the unclosed fontanelle at the crown

Fetal development occurs in distinct phases: during the first three months, the embryo is primarily influenced by the primordial luminous immortal qi; from the fourth month onward, turbid postnatal qi becomes dominant. In the womb, the fetus shares breath with the mother through the umbilical cord. Only after birth, when the cord is severed, does independent breathing begin. This transitional breath originates from a vital point located 1.2 cun behind the navel—aligned with the navel in front and the kidneys behind—where nature and life intersect crucially.

The text emphasizes: the human body mirrors the cosmos—the Mud Ball Palace (upper Dantian) at the crown corresponds to heaven, the Yongquan acupoints on the soles correspond to earth, and the body's pores correspond to all natural phenomena. Yet most people disregard their jing (essence), qi, and shen (spirit), straying from life's authentic foundation. For cultivation, practitioners must:

1. Observe the critical hours of qi activation (yang qi emerges at midnight)

2. Maintain mental clarity (avoid dullness that misses opportunities)

3. Guide the cosmic mother qi from the Yongquan upward to the Dantian through breath

The passage concludes with the key to dual cultivation of nature and life: the physical form houses shen and qi, while shen and qi govern the form. Cultivating only spiritual nature without physical life (as in certain Buddhist meditation) is like possessing a soul without a stable dwelling; cultivating only physical life without spiritual nature (as in mere qi exercises) is like having an empty shell without its master. Only by integrating form and spirit can genuine cultivation be achieved.

If a practitioner fails to truly comprehend the "right samadhi of enlightenment" (referring to the state of pure awakening), even if they cultivate longevity for millennia, they will ultimately fall back into the cycle of rebirth. The ancients said: To speak only of innate nature (xing) without discussing Qi (the primordial energy) renders cultivation incomplete; to speak only of Qi without discussing innate nature leaves the mind unclear. Those who follow heterodox paths don’t even grasp this fundamental principle.

They spend their days busily drawing talismans (fulu), reciting incantations, and pacing the stars (a Daoist ritual step pattern), obsessing over spirit retention on one side and prayers on the other, believing that mere sounds and chants can connect them to the divine. These people trivialize the natural, effortless Primordial Qi (the most original energy) while mistaking elaborate rituals for profound truth. Such practice has nothing to do with the true Dao—it’s merely the play of the ignorant. How can this be considered genuine cultivation?

Understand this: Whoever masters the Primordial Qi can summon thunder, wind, and rain, or command life and death with a single thought. To attain such power is a blessing accumulated over lifetimes. If someone treats this as mere magic and casually reveals it, or carelessly transmits it to the unworthy, recklessly disclosing heaven’s secrets without reverence, not only will they themselves fall into hell, but seven generations of their ancestors will suffer as well. This celestial retribution is no idle threat.

The Primordial Qi must be transmitted orally from master to disciple, heart to heart—never taken lightly. It is the root of cultivation: stored within the body, it becomes fetal breathing (Dantian respiration); applied at critical moments, it opens the Mysterious Pass. You, my disciples who have this karmic connection, though you’ve received the true transmission, may still be unaware of its preciousness.

The true essence of Daoist practice lies not in talismans or hand seals, but in sudden awakening through silent contemplation. Just as fire naturally rises and water naturally flows downward, my body contains the two energies of Yin and Yang. When activated, they can shake heaven and earth; when restrained, they can collapse mountains; when dispersed, they can annihilate malevolent forces.

The key to practice isn’t rigid adherence to incantations but aligning one’s own Qi with the Qi of heaven and earth, harmonizing one’s spirit with the spirit of all things. The stars in the sky follow their own patterns, and the directions on earth have their own laws. The ritual pacing of the stars (gangbu) embodies the killing energy of the Big Dipper, shifting with the moon’s phases. But you must realize: Where is my Dipper? My pacing? My killing energy? Only by penetrating the truth that "I am the Dipper, I am the pacing" can one respond to all things and penetrate all barriers.

On kidney essence (Jing): The kidneys are the root of life, storing the innate Metal Qi (primordial energy), with an orifice connected to the tongue. They are the foundation of both reproduction and the cultivation of nature (xing) and life (ming).

This scripture elucidates the core principles of Daoist cultivation and ritual practice. It begins with internal energy circulation: The saliva produced in the mouth (called "golden essence" on the left and "jade fluid" on the right) is swallowed and directed downward to nourish the Dantian (lower abdominal energy center). When the Dantian becomes full, this refined essence flows into the bone marrow. Upon saturating the marrow, it enters the blood vessels, eventually ascending to the Muddy Pellet Palace (upper Dantian) at the crown of the head before returning to the kidneys. This cyclical movement mirrors the celestial orbits of sun and moon, forming an internal energy pearl—the Water Mansion cultivation method that returns practitioners to the Dao's primordial source.

Regarding Thunder Magic (Daoist weather-influencing rituals), six essential elements are outlined:

First is the "True Talisman" (Fulu). Effective talismans depend not on ink and paper but on the spiritual light infused within them. As Celestial Master Xu Jing (a renowned Song dynasty Daoist) taught: Genuine talismans reside not in cinnabar strokes but in that single point of numinous radiance, requiring a mind free of distractions during inscription.

Second comes "True Incantation" (Zhouyu). A thousand recited spells cannot match the void state within one's heart—incantations should emerge spontaneously from thoughtless awareness. These sacred utterances fundamentally harness the Three Treasures (Jing, Qi, and Shen—the body's foundational energies) to mobilize cosmic forces. When seated meditation reaches sufficient depth, wind and rain may be summoned through casual speech.

Third is "True Qi" (primordial energy). This most mysterious prenatal force requires master-disciple transmission for comprehension. Like jade concealed within stone, the human body contains the Three Treasures of primordial essence, energy, and spirit—the fundamental creative power underlying all existence.

Fourth involves "True Gang Qi" (celestial defense energy). Incomprehensible to ordinary people, this energy demands resolute willpower for condensation, enabling spirit command and ghost subjugation. Mastery depends on acquiring the "Great Dharma King's" (advanced ritual methods) operational techniques.

Fifth concerns "True Oral Formula" (Koujue). The wisdom sword must sever the Six Thieves (sensory desires from eyes, ears, nose, tongue, body, and mind) and Three Corpses (malevolent spirits within the body), expelling wicked thoughts through courageous, decisive practice of these secret formulas.

Sixth is "True Mechanism" (Xuanji). The crux lies in applying primordial spirit (pre-heaven consciousness) to perceive cosmic resonances within stillness, achieving instantaneous spiritual transformations. Everything depends on the subtle opportunity when Qi flows unimpeded.

The text concludes with celestial observation: Changes in the Three Lights (sun, moon, stars) and cloud formations reveal Yin-Yang fluctuations. Different cloud colors portend distinct weather patterns—purple, white, black, and blue indicate rain, while crimson signals drought. Practitioners must adapt rituals accordingly. Signs like verdant mountains, moistened stones, or bodily perspiration mark opportune moments for rain-summoning ceremonies.

When a practitioner experiences mental dullness and physical stagnation, they should adopt the method of seated meditation for internal cultivation (Neidan). Enter a quiet chamber, sit cross-legged, and maintain a thought-free mind. After a period of stillness, sudden transformations will arise within the body. At this moment, immediately visualize yourself transforming into the True King of Divine Empyrean (a revered Daoist deity). Upon completing this visualization, maintain a serene state of mind, allowing all distracting thoughts to settle into complete silence.

At this stage, the heart fire ascends while the kidney water surges, each following its natural course. In this way, the Qi throughout the body merges and converges, all spiritual energies (Shen) enter tranquil dormancy, and both body and mind become utterly still. When the body's Qi fully condenses and stabilizes, the opposing forces of water and fire within begin intense collision, producing thunderous reverberations that ultimately coalesce into a sphere of golden light shooting upward. Use specific talismanic characters (Fulu) to guide this golden radiance into the gallbladder palace (regarded in Daoism as the seat of decisive judgment), then direct it to break through the Earth Gate (symbolizing the entrance to the underworld) from the Xun position (southeast direction).

When the Earth Gate splits open, a deity resembling the Swift Fire General (a thunder department deity) will appear. Form the Thunder Hand Seal (a Daoist mudra) with the left hand to summon it forth, leading from the Xun position to the Qian position (northwest direction), then subdue it with the Thunder Seal before absorbing it into the gallbladder palace. Thereafter, one may draw talismans and perform rituals at the altar, freely commanding divine forces. This process essentially involves aligning one's primordial spirit (Yuanshen) with celestial deities and harmonizing one's vital energy (Yuanqi) with the energies of heaven and earth.

The cultivation口诀 (oral formula) mentions three mantra syllables ("Ya-He-Yi-Xu"), four imperial lord titles, and the nine-word true incantation—mastery of which can instantly summon wind and rain. Practitioners destined to aid the world and deliver beings may employ these esoteric methods.

Secret internal cultivation techniques include:

The "Steaming Mountains and Boiling Seas" method: First activate heart fire to simmer kidney water. In this state of subtle presence, when abdominal heat is perceived, the "sea boiling" is accomplished. Then guide kidney water to ascend and "steam the mountains" at the crown until cold sweat emerges on the forehead, marking successful "mountain steaming."

The "Whipping Dragons to Hang the Dipper" method: During nightly practice, face the North Sea Gate (symbolizing northern waters) while silently reciting incantations to summon thunder department envoys. Through the union of kidney Qi (inner sea) and the North Sea (outer sea), success is achieved only when dragon-shaped lightning flashes appear. Should lightning remain unseen, continue the ritual until electrical light directly pierces the Dipper's mouth (Ursa Major region)—only then may one ascend the altar for thunder summoning the following day.

The "Monarch and Ministers Paying Homage" method: Treat the primordial ancestral Qi (Zuqi) as the monarch and the five viscera's Qi as ministers. First activate liver wood Qi to manifest the green-robed thunder deity. As wood generates fire, activate heart fire to manifest the red-robed thunder deity. As fire generates earth, activate spleen earth Qi for the yellow-robed thunder deity. As earth generates metal, activate lung metal Qi for the white-robed thunder deity (though not fully elaborated, this demonstrates the Five Phases theory in cultivating five viscera thunder deities).

(Note: □ indicates damaged or illegible characters in the original text)

This scripture describes the practice methods of Daoist Thunder Magic (a ritual art for summoning lightning through cultivation) and the essential procedures for rainmaking ceremonies. Practitioners must mobilize the Five Phases Qi (Wuxing) within their bodies, particularly focusing on the interaction between kidney water (the black water Qi corresponding to the kidneys) and heart fire (the red fire Qi corresponding to the heart).

During cultivation, one first guides the kidney water to ascend to the Muddy Pellet Palace (upper Dantian) at the crown of the head, then allows the heart fire to descend. These two energies merge in the Ancestral Palace (middle Dantian) to form the "infant" (a Neidan term referring to the condensed energy body created from the union of Yin and Yang Qi). The entire process emphasizes natural breathing without forced effort, maintaining a subtle awareness of the Qi flow as if it were simultaneously present and absent.

The specific rainmaking procedure involves: first establishing an altar to summon the Thunder Department deities and setting a time limit for rainfall. At the appointed hour, the practitioner enters a quiet chamber for seated meditation, regulating breath to gather primordial Qi. When sensing the ascent of Qi from both kidneys connecting with celestial energy to form mist-like clouds, one vibrates internal energy through special vocalizations while visualizing thunder and lightning roaring forth. If rain doesn't appear as scheduled, the ritual must be repeated until effective.

The text mentions key Neidan energy gates like the "Tail Gate" (Weilü, the coccyx) and "Spinal Pinch" (Jiaji, the mid-spine). Practitioners guide black Qi from the tailbone up along the spine, circulating it eighty-one times at the crown until heat manifests, then redirect this energy back to the mouth to be swallowed with saliva and stored in the Dantian. This process requires brief breath retention while visualizing the black energy.

Metaphors like "overturning the Dipper's handle" and "the Yellow River flowing backward" symbolize the practitioner's reversal of conventional energy flow within cultivation—just as flipping the Big Dipper's handle or making the Yellow River run upstream represents subverting ordinary life-force movement patterns.

This scripture describes the practice of Daoist Thunder Magic (Leifa), an esoteric art that harnesses natural forces through inner cultivation. The practitioner first visualizes the body filling with black Qi (vital energy), which rises from the kidney region and merges with the red Qi of the heart, like the sun and moon colliding. Within the body forms a sphere of black energy that plummets into the Dantian (energy center), stirring internal energies like a tidal wave as the Qi of the five organs transforms into Five Thunders (lightning manifestations of the Five Phases: Metal, Wood, Water, Fire, and Earth).

Next, the practitioner guides this black Qi up along the spine (the "dual pass") to the crown of the head (the Muddy Pellet Palace), while visualizing the thunder deities, dragon kings, and rain masters manifesting. When the black Qi fills heaven and earth, it conjures storms with rolling thunder and torrential rain. The practitioner further visualizes the golden light of ancestral masters illuminating the Three Realms (celestial, human, and terrestrial realms), within which appears the fiery image of Master Wang Zhenjun brandishing his sword as he commands thunder gods to release rain, with thunder officials driving dark clouds and lightning in his wake.

The text emphasizes key cultivation principles: one must maintain mental stillness while experiencing bodily coldness—a sign of rising Yin energy and descending Yang energy. Only after the black Qi fully permeates heaven and earth may the practice conclude, after which one awaits verification of the ritual's efficacy.

The second part explains Thunder Magic's foundational theory: though its manifestations vary endlessly, its essence lies in aligning with cosmic patterns. Through cultivation, humans can emulate deities in summoning wind and rain or subduing demons. The crux lies in activating the "Three Powers' Destructive Mechanism"—when celestial mechanism stirs, stars shift position; when earthly mechanism activates, dragons and serpents emerge; when human mechanism awakens, one can reverse heaven and earth. This constitutes the profound mystery of the Thunder Path.

Failure to harmonize Yin-Yang, grasp celestial timing and terrestrial currents, or understand the Xuanguan (the pivotal acupoint in cultivation) renders the practice rootless. For instance: floating Qi brings wind without rain; excessive dryness produces rain without wind; agitated breath generates thunderclaps; startled Shen (spirit) creates lightning bolts. Thus, Thunder Magic requires mastery of Yin-Yang's mutual generation and the Five Phases' mutual conquest.

This scripture outlines a complete system for practicing Daoist Thunder Magic (a ritual method centered on summoning wind, rain, and lightning). The practitioner must first gather their vital essence (Jing) and energy (Qi) in the central palace (Dantian), then activate this power through specific incantation syllables (𡄼, 㘞). The mouth, ears, nose, and eyes respectively correspond to wind, rain, thunder, and lightning, channeling these forces into ritual talismans (Fulu). When the talismans produce the sound "pēng sà," it triggers peals of thunder and violent storms.

In performing this method, one must mobilize the power of the celestial Gang stars (the Big Dipper) while combining it with one's own martial energy (Shaqi), coordinated with earthly time and directional alignments (the "tiger shot" refers to specific hours). This synthesis unleashes the awe-inspiring might of thunder. If initial attempts at the altar prove ineffective, simply focus your spirit (Shen) and calm your breath, then activate the power of the syllables "pēng sà" with the tip of your tongue while spraying water to achieve the desired effect. The most crucial technique involves inscribing talismans with gold powder and casting them toward the southeast (the Xun position) - this constitutes the most profound secret.

The scripture further details four practical applications:

1. Eclipsing sunlight: Draw symbols of the Sun and Moon in a basin of purified water while reciting thunder deity mantras. Accomplish weather control through closed-eye breathing and serene concentration.

2. Obscuring moonlight: Similar to eclipsing sunlight, but requires visualizing lunar palace messengers spreading their wings to create clouds.

3. Stopping wind: Burn talismans and spray water toward the wind's origin while imagining wind-thunder messengers blocking its path.

4. Changing wind direction: To shift southern winds to northern, burn talismans in the south while visually projecting specific symbols in the north with your gaze, simultaneously commanding the messengers to redirect with loud invocations.

Mastery of these techniques requires prolonged practice, but yields immediate results once perfected. The text emphasizes these are priceless secrets that worthy recipients should treasure and diligently cultivate. All operations must integrate specific visualization techniques (Cunxiang) and water methods (spraying rituals) for completion.

This scripture describes the specific operational steps of Daoist Thunder Magic (a ritual for summoning lightning), which consists of several key phases:

First, the ritual master must regulate their breathing to enter a state of profound stillness until their breath becomes inaudible. At this point, they silently recite the "Heart Mantra of the Heavenly Mother" (a specific incantation) while forming prescribed mudras (ritual hand gestures). Then, using the left hand to tap the chest, they raise the Qi (vital energy) through the "𡄼" character mudra, subsequently guiding it to the left palm with the "㘞" character mudra.

Next, the right hand forms the sword mudra (index and middle fingers extended) to trace the "𤚥" character symbol in the air while chanting to summon the celestial messengers (referring to Thunder Ministry generals). At this stage, one hears the "rumbling" thunder sound, followed by rapid recitation of the esoteric mantra "Om Mali Jie Suo Ha" to urge the messengers into action.

The procedure then becomes more complex: the right palm rubs vigorously while reciting the "Thunder Movement Incantation" thirty-six times, sending the talismanic command to the Zhen palace (eastern direction, representing thunder). This is followed by chanting the "Reverse-Obverse Heart Mantra" twice each, coordinated with fifteen repetitions of the "One Scale of Gold" incantation, while continuing to guide Qi through specific character mudras.

When reaching the "Edict of the Thunder Ancestor Great Emperor" passage, one must rub the palms forcefully while reciting the mantra forty-nine times—this will assuredly produce thunderous vibrations. Subsequent steps involve repeating similar procedures, but with mantras increased to twenty-one repetitions and incorporating ritual implements like the "Thousand-Catty Chain" and "Jade Lock Key."

The final section records the "Red Crow Incantation," a special mantra for summoning wind-fire thunder generals. The repeated onomatopoeic phrases like "ya ya ga ga" imitate crow calls to invoke the Thunder Ministry generals. During this ritual, practitioners must coordinate celestial eye (third eye) visualization and tongue movements while vigorously rubbing the left palm with the right hand. With fierce concentration, they recite the mantra eighty-one times to dispatch the talismanic command to the Zhen position.

The entire ceremony must strictly follow the liturgical traditions passed down by "Fire Master Wang Zhenjun," requiring precise coordination of breathing, mudras, incantations, and visualizations to successfully summon the majestic spiritual power of the Thunder Ministry generals.

This scripture reveals an exceptionally esoteric method of Thunder Ritual cultivation. The original text conveys that:

When the two Qi (energies) of Heaven and Earth's Yin-Yang converge, they trigger violent thunderclaps of astonishing power. At this critical moment, one must immediately suppress them using a four-character secret talismanic incantation (sizi mihui), otherwise even the ritual officiant would be unable to remain standing. This mystical method is profoundly abstruse and rarely seen in the world. Were it not for Master Jingong (an accomplished Daoist adept) receiving authentic transmission from immortals, this technique would likely have been lost.

When Jingong transmitted the method, miraculous signs would manifest as verification—azure skies swirling with clouds, thunder and rain conjured from his palms. Though he taught disciples foundational techniques like the "method of one thousand copper coins," the core secrets were exclusively transmitted to Elder Wuwei alone. Now the author, having fortunately received the complete transmission, deliberately records it to prevent its loss. He sternly warns disciples to treasure it dearly, not carelessly divulging it as ordinary magic. Violating this would not only condemn the offender to hell but bring celestial punishment upon seven generations of ancestors.

The latter section details the "Silent Audience with the Celestial Mother" cultivation method: In a quiet chamber with burning incense and focused spirit, secretly inscribe heart-mantra documents (a type of talismanic scripture). At night, establish an altar facing the Northern Dipper. The two-tiered altar has lamps and incense above, purified water below. The practitioner must recite heart-mantras while visualizing golden light erupting from the Dipper's mouth, within which appear two celestial palaces—the "Palace of Primal Qi's Brahma Heaven" and the "Palace of the Jade Pivot's Numinous Response." The former houses the Celestial Mother (a key Daoist goddess in Thunder Ritual), while the latter contains nine chambers for the Nine Emperor Star Lords. This ritual can be adapted for thunder summoning, rain prayers, disaster relief, karmic resolution, and salvation rites—its efficacy depending wholly on single-minded concentration and precise execution.

Note: The "Celestial Mother" mentioned is a major goddess in Daoist Thunder Rituals, while the "Nine Emperors" refer to the nine stellar deities corresponding to the nine stars of the Northern Dipper. Practice requires strict adherence to ritual protocols combined with visualization (cunxiang) and internal alchemical cultivation.

This scripture describes a complete Daoist ritual worship ceremony dedicated primarily to the goddess Moli Zhitian (also known as "Heavenly Mother" or "Northern Yin Primordial Mother of Heaven"). The entire ceremony comprises several key stages:

First, practitioners must devoutly chant the sacred name of the Heavenly Mother while performing prostrations. Her titles carry profound dignity—she governs the movements of the sun and moon, wields thunderous spiritual powers, and delivers sentient beings from suffering. During chanting, practitioners focus their visualization (guanxiang) on the Heavenly Mother's majestic form, imagining her radiant body enveloped in blazing light.

The petition phase follows. Practitioners reverently extol the Heavenly Mother's supreme power that transcends life and death while perceiving celestial mysteries, praying for calamities to be dispelled and wishes fulfilled. At this point, a written petition (similar to a prayer text) is burned in the incense burner as practitioners visualize celestial messengers descending from the Heavenly Mother's realm to receive and deliver these documents back to the heavenly courts.

The deeper meditation practice involves forming special hand mudras (Yu Wen Jue), pressing the tongue against the palate, swallowing saliva, and circulating the Five Phases' Qi within the body. These energies condense in the Dantian (lower abdominal energy center), eventually forming an "infant" (symbolizing the primordial spirit or true self). This "infant" rides tri-colored auspicious clouds, ascends through the Niwan Palace (crown chakra energy center), and transforms into golden light soaring directly to the Brahma Heaven Palace.

Finally, practitioners visualize their primordial spirit—now manifested as the "infant"—arriving at the Heavenly Mother's palace. Guided by celestial messengers, the infant kneels before the goddess to personally present petitions. The entire ceremony emphasizes achieving divine communion and protection through visualization techniques (cunxiang), spirit concentration (cunshen), and internal alchemy (neilian) practices.

This is a text from a Daoist ritual petition (zouzhang) where the officiating priest (referring to himself as "your servant") implores divine assistance. Having previously submitted a "flying memorial" (feizhang) to the celestial court through written documents, the priest now personally appears at the ritual arena to make oral supplications.

The priest petitions the Celestial Court to dispatch thunder department deities to provide aid, specifically summoning three principal generals: Zhang Jue, Zhang Yun, and Zhang Ya. These commanders oversee all divine officials from the Thunderbolt Office, its two subordinate bureaus, and three administrative departments, along with the mighty spirits of the Five Directions Thunder Ministries. These deities will be assigned various tasks at the ritual platform:

For rainmaking, the deities must manifest their supernatural powers to vaporize mountains and boil oceans, driving dragon spirits to gather clouds and release rains. Within the appointed timeframe, all water deities across the Nine Provinces must coordinate their efforts to bestow life-giving showers upon drought-stricken lands.

For clear skies, they must still winds and halt rains, dispersing storm clouds to restore sunlight.

For snowfall, they must mobilize the yin energies of heaven and earth to produce auspicious snow that both eliminates locust plagues and nourishes crops.

For exorcisms, the thunder generals must assemble local tutelary deities like City Gods (Chenghuang) and Earth Gods (Tudi) to eradicate demonic forces with thunderous might, capturing malignant spirits to demonstrate the majesty of orthodox Dao.

For healing rituals, the priest invokes the stellar officials and merit officers (Gongcao) from the Dipper Ministry (the Big Dipper constellation system) to descend and dispel pathogenic influences, harmonize yin-yang imbalances, and restore patients to health.

The priest concludes by praying for divine approval of these petitions, that the Great Dao may flourish and all beings receive deliverance. The entire passage exemplifies the characteristic Daoist ritual principle of "human practitioners accessing celestial powers," where priests formally mobilize divine forces through documents and incantations to alleviate worldly suffering.

This passage describes a Daoist ritual procedure for making supplications to the Celestial Mother (mother of the Big Dipper deities). First, the ritual master must reverently present a memorial petition (a Daoist liturgical document) to eliminate legal disputes and malicious gossip while praying for seasonal blessings and the arrival of the Five Fortunes. When submitting the petition, one must maintain an attitude of solemn reverence with sincere and earnest words.

Next, the master engages in visualization (meditative contemplation) of the Celestial Mother’s form, carefully reviewing the content of the written petition. On both the "heart petition" (a mental version of the document) and the accompanying talisman, the character "允" (approval) is inscribed to signify divine permission, after which it is entrusted to the celestial messenger (a divine official) for execution. After bowing in gratitude, the master visualizes the messenger leading the thunder deities to follow and assist, while the Shen (spirit) remains anchored in the Dantian (the lower abdominal energy center) and returns to the "Crescent Moon Furnace" (a Neidan term referring to an internal cultivation site). The Qi (vital energy) of the body’s meridians is then mobilized before concluding the ritual.

For rites aimed at dispelling misfortune and seeking blessings, the master silently recites a heart mantra seven times while visualizing the Celestial Mother and reviewing the petition, observing both internal and external signs of auspicious or inauspicious omens before bowing in thanks. In urgent matters, one may directly petition the Celestial Mother, as her authority—being the mother of the Big Dipper deities—ensures the execution of her will.

After the ritual, one should bow in gratitude repeatedly before summoning the celestial messenger: for blessings, a talismanic decree is dispatched; for averting calamity, talismanic water is used for healing. This method is straightforward and swift—its efficacy lies in the sincerity of the practitioner’s heart, making it more immediately effective than other complex and difficult esoteric techniques.