《道法會元》Vol. 90

This scripture documents the Daoist Thunder Method (a ritual technique for summoning thunder deities), detailing both its cultivation system and specific practices.

The text first enumerates the lineage patriarchs and principal generals of the Thunder Method: the presiding master is Perfected Lord Wang of White Cavern Numinous Peace and River Chief, with Perfected Lord Wang as the ancestral teacher. The chief general is a divine lord named Zhang Jue, depicted with extraordinary features—fleshy horns on his head, fleshy wings on his back, crimson hair, and a bare red body. He wears the Phoenix-Claw Heavenly Soldier Crown, holds a thunder-summoning banner in his left hand and a thunder axe in his right, while straddling a black dragon. Five deputy generals guard the five directions (east, south, west, north, and center), all appearing as boar-headed humanoids, each carrying their respective directional thunder drums and thunder fire—these represent the Primordial Five Thunders.

Next, the scripture lists the names of the Five Directional Savage Thunders (powerful thunder deities): Jiang Ganglun (east), Bi Ji (south), Hua Wentong (west), Lei Ya (north), and Chen Shi (center). Also mentioned are deities responsible for wind, rain, thunder, and lightning: Thunder Duke Jiang Hechong, Lightning Mother Xiu Wenying, Wind Earl Fang Daozhang, and Rain Master Chen Huafu.

The cultivation method is divided into internal refinement practices: a hundred days are required to lay the foundation, with full attainment taking ten months. During practice, one must concentrate the spirit and calm the breath, visualizing a point of spiritual light connecting the upper and lower body. Through a specific breathing technique ("howling to command wind and thunder"), the original spirit (Yuanshen) is returned to its rightful position. The specific method involves: first visualizing the Big Dipper's handle pointing toward the heart and its bowl toward the kidneys; then imagining the Southern Dipper's handle pointing to the kidneys and its bowl toward the heart. When these two constellations emit golden light, golden characters resembling golden pellets will eventually appear in the ancestral palace (upper Dantian). These golden characters will sequentially enter the heart, kidneys, lungs, liver, and other organs, producing sounds like a bellows in motion. At advanced stages, the Yin and Yang energies within the body will collide violently, generating tremendous power akin to mountains and marshes resonating.

The entire cultivation process emphasizes stimulating internal energy through starlight visualization and breath regulation, ultimately achieving the ability to summon wind and rain, and command thunder and lightning.

When cultivation reaches a certain level, the body manifests various signs: sudden flashes of lightning-like radiance in the eyes, thunderous rumbling in the abdomen, and forehead perspiration falling like rain. With each breath, clouds and mist seem to rise, while the ears perceive the restless stirring of wind, and the entire body grows feverish as if under clear skies. After these definitive signs appear, one must follow the prescribed method—merging the two golden talismans (jinshu) with the energy in the ancestral palace (Dantian) to awaken the primordial spirit (Yuanshen) within.

At this stage, employ the "huò" character mantra to activate power—when praying for rain, project it with majestic authority, mobilizing the Primordial Qi (Xiantian Yiqi) to harness the profound force of one's spirit. Immediately recite the auspicious incantations of Ma Sheng, the Red Crow Charm, and the Sixteen-Word Thunder Scripture. Through these mantras, stimulate the spirit's energy, causing the dual forces of Yin and Yang (the Two Dippers) within the body to resonate. Then guide the celestial envoys (Thunder Department generals) to command the five powers of wind, clouds, thunder, lightning, and rain, directing them from the ancestral palace through the Heavenly Gate (crown of the head) into the Xun Palace (southeastern direction).

The practitioner must visualize a golden talisman before them with the Celestial Eye (third eye), while forming the Thunder Mudra (Leiju) with both hands to draw power to the altar, deploying it at will. This is the wondrous state where Yin and Yang mutually generate—Yang giving birth to Yin, and Yin giving birth to Yang—a miraculous method akin to reversing the handle of the Big Dipper or turning back the Yellow River's flow.

The essence of the Thunder God Talisman lies in contemplating the moment of cosmic inception, when the Supreme Ultimate (Taiji) divided, and the Two Modes (Yin-Yang) and Three Powers (Heaven-Earth-Humanity) began to form. When inscribing it, merge with the Primordial Qi and harmonize with the thunder deity Zhang Jue, allowing the energies of the Five Phases (Wuqi) to coalesce. The upper portion should restrain the celestial thunder like the booming of thunder drums, while the lower portion controls the earthly thunder with the force of a rumbling thunder chariot. Flanked by water thunder, a single command summons the manifestation of wind and thunder.

In practical application: for rain prayers, coordinate with ritual implements like banners, axes, and halberds, urgently petitioning the Celestial Sovereign (highest thunder deity) to descend. For clear skies, beseech the Jade Emperor and Celestial Sovereign to issue decrees commanding the thunder gods of the nine regions. Those who delay will be annihilated by wind blades and golden light. Finally, employ the Ancestral Qi (Zuqi), connecting the eyes with the celestial sun, merging the radiance of the Three Lights (sun, moon, stars) with the sacred jade characters, thereby commanding all deities to obey.

(Note: The symbol "□" in the original text indicates illegible or missing characters in ancient manuscripts.)

This scripture documents the ritual procedures for rain invocation and exorcism within Daoist Thunder Magic (a form of sorcery that summons thunder deities through talismans and incantations). The bracketed text at the beginning contains esoteric writing rules: when invoking rain, the talismanic characters (fulu) must be written with reverse brushstrokes and include the "cloud" character; for exorcising ghosts, the writing is also reversed but substitutes the "clear sky" character. Standard brushstroke direction is used when summoning fire-element forces, which requires neither the "cloud" nor "ghost" characters.

The text then lists the directional codes for Thunder Department deities: Fierce Valor General (Hemeng) resides in the You position (West), Blazing Executioner (Liesha) in the Wu position (South), Scorching Lightning (Kundian) at the central palace, Wrathful Thunder (Ehōng) in the Chou position (Northeast), and Demonic Radiance (Moming) in the Mao position (East). The Thunder God is named Jiang Hechong, the Lightning Mother Xiu Wenying, the Wind Master Fang Daozhang, and the Rain Master Chen Huafu. When inscribing talismans, specific strokes must be layered, followed by silent recitation of the Thunder God's mantra.

The incantation summons the Supreme Thunder God (Dutian Daleigong), commander of wind and clouds: "The Thunder God calls forth clouds and wind, with azure thunder and crimson qi (vital energy) arranged according to the Nine Palaces. Each colored thunder has its function—vermilion thunder with yellow qi revolves at the center, yellow thunder with white qi ascends to heaven, white thunder with black qi descends to the underworld, black thunder with azure qi fills the void. Fiery winds howl across the celestial sphere—all spirits heed this command! Those who disobey shall perish, those who comply shall live." It further summons deities like the Northern Dark Chronicle (Beiling Heili), Nine Calamities (Jiuchou), and Purple Tenuity (Zitong), commanding the Wind Master and Rain Master to drive thunderbolts while demanding swift response from stellar mansions (Jiao, Ji, Dou, etc.), ensuring ghosts scatter wherever the Thunder God appears.

Subsequent verses describe the Thunder God's might: "The Supreme Thunder God's wrath shakes the void, leading 300,000 elite troops with killing qi filling heaven and earth. He whips up sandstorms, commands lightning, his iron face sweeps away demons while wolf-fangs devour plagues. Dark celestial drums reverberate across ten thousand miles, his edicts reach both celestial courts and the Nine Springs below." The passage concludes by emphasizing how thunderfire decrees purify heaven and earth.

Rain rituals require seven recitation cycles, each producing distinct effects: first summons six deities, second activates four executioners, third mobilizes the Dipper's pivot (Kuigang), fourth conjures black clouds, fifth releases thunderbolts, sixth brings down rain, and seventh withdraws rainbows. The chant concludes by capturing drought demons (hanba) and rebellious spirits to be executed at the thunder altar. The ritual ends with the secret phrase "By the Celestial Sovereign's crushing thunder, I seize!" accompanied by hand seals (drawing qi from the Xun position to blow into the talisman). The bracketed "sealed with golden inscription" refers to writing the talisman in gold powder and stamping it with the ritual seal.

This scripture describes the specific methods of Daoist rain-stopping rituals and talisman drawing:

When performing rain-stopping ceremonies, one must recite a sevenfold incantation while pressing the Yin position (the earthly branch Yin represents eastern Wood, here drawing upon fiery Qi) and facing the Li position (the Li trigram of the Bagua represents southern Fire). Within a pre-drawn ritual circle, the talisman is painted with a brush: the first transformation returns the Six Deities to their positions, the second dispels the Four Malevolent Forces, the third gathers the overcast clouds, the fourth stops excessive rain, the fifth brings brightness between heaven and earth, the sixth makes sun and moon shine together, and the seventh seals deep pools and oceans, capturing all gloomy and evil Qi beneath the Five Thunders for destruction. Finally, one must swiftly invoke the celestial decree of the Jade Emperor (the supreme deity in Daoism).

Before drawing the talisman, hold your breath and first recite a sixteen-character heart mantra to activate the Primordial Ancestral Qi (original energy) from your central palace (Dantian). Visualize golden light directly illuminating the talisman paper, seeing the talisman's messengers moving swiftly within. Simultaneously coordinate with throat sounds from the Thunder-Raising Incantation, form the Thunder Hand Seal with the left hand, and complete the talisman in one continuous stroke without the slightest pause.

The master teaches: Before drawing a talisman, calm the mind and enter meditation, reaching a state of selflessness and objectlessness, like the undifferentiated Primordial Qi before heaven and earth were separated. When vitality stirs within your body, open your eyes to perceive the Taiji (cosmic origin), and with this vision, make the first stroke on paper—thus the talisman's messenger is born. Completing the entire talisman form afterward employs the Primordial Great Dao, relying entirely on the mystical resonance of one's original Spirit (Shen). With a single movement of intention, the divine responds—no deliberate visualization or incantation is needed. If this single stroke is executed with complete mastery, miraculous effects appear immediately. Careless or lax efforts will naturally prove ineffective. One must rely on personal spiritual power and manifest upright, fierce Qi to commune with the divine.

Later generations who fail to understand these fundamental principles, ignorant of the ancestral masters' secret heart methods, presume themselves versed in magical arts. They scribble talismans haphazardly, employing characters and massage techniques to stimulate effects, mistaking these for secret transmissions. Not even knowing what a talisman's messenger is, their attempts at divine response are mere chance. Alas! Like blind men leading more blind men into a pit of fire, they sink deeper into delusion.

The preceding text has detailed the dispersed form of talisman drawing for future reference. All fellow practitioners should thoroughly study the true meaning of ancestral teachings and comprehend the principle of substance and function supporting each other. Maintain strict precepts, cultivate diligently, and accumulate hidden virtue. Those who practice as described above can summon wind and rain, controlling drought and moisture at will. Never violate these essential methods, lest punishment follow.

Finally, regarding "cutting rainbows": Rainbows manifest from the demonic Qi of mountains and rivers, arising when practitioners' meditative foundations are unstable and the five sense gates (eyes, ears, nose, tongue, body) remain unsealed.

When encountering demonic obstructions during cultivation practice, these are ultimately hindrances caused by one's own unresolved delusions. Here's how to address them: First, use golden light to trace a talisman in the air above the altar (a Daoist ritual hand gesture). At the affected area, form the sword mudra (a Daoist hand seal) with the right hand while simultaneously drawing a talisman on the left palm, then employ golden light to dissolve the interference. Next, mobilize one's own Tiangang Sha Qi (a special cultivated energy) to disperse the obstruction, then suppress it with Jian Sha Qi (a particular exorcism energy). Stomp the right foot to shake the earth and intimidate the interference, sever it with the sword mudra, while summoning the Thunder Department envoys (Daoist guardian deities) to cut through the malign energy and command the storm.

If the effect is insufficient, one may perform the "Eclipse the Sun" ritual: Begin by burning incense in a quiet chamber and prepare a bowl of clean water. Write the secret solar sigil with ink while reciting the solar incantation: "Om Vajra Hum □ Li Svaha," visualizing sunlight entering the left eye. Then write the lunar sigil while reciting the lunar incantation: "Om Vam Ming Ra Bha Ra Svaha," visualizing white light entering the right eye. Next, write the Tiangang sigil while reciting the Tiangang incantation: "Om Hum Hum Hu Da Li Svaha." At this moment, one may sense the sudden darkening of heaven and earth as sunlight vanishes. Finally, trace a talisman on the palm with the sword mudra and infuse the water with its power, summoning the envoys to swiftly obscure the sun and summon clouds and rain.

To preemptively mobilize storms, one may observe external omens after reciting the heart petition to predict the timing and direction of the impending thunderstorm. Issue a dispatch (a Daoist official document) to the Thunder Department envoys in advance, commanding them to coordinate with local City Gods and Earth Deities to relocate the storm to the desired location at the appointed time. Should any deity neglect drought relief duties and deliberately obstruct the process, the envoys are authorized to enforce celestial decrees with strict penalties.

(Note: The □ symbol indicates illegible characters in the original scripture.)

This passage describes specific operational steps in Daoist Thunder Magic (a secret technique for summoning thunder deities to perform rituals). The practitioner must first visualize golden light at the ancestral cavity (between the eyebrows), then draw talismans on the palm while maintaining a state of mental clarity.

The specific method involves facing the direction of the approaching thunderstorm, inscribing the Messenger Talisman with golden light while forming the Sword Mudra (a special hand gesture) and reciting the deity's name to summon the Thunder God and direct the storm toward the ritual altar. When chanting the Dutian Great Thunder Incantation, it's crucial to remember that the true power of Fulu (Daoist ritual talismans) lies not in their outward form but in the practitioner's own Qi (energy). Fixating solely on the talisman's appearance loses the subtlety of "One Qi transforming into the Three Pure Ones." These methods were originally taught to beginners.

Next, prepare five Barbarian Thunder Talismans for the five directions, each to be cast into water vats:

For the Eastern Barbarian Thunder Messenger Jiang Ganglun, write his name on the talisman. Recite the incantation to summon his assistance: "Heaven and Earth's true Qi unite, sun and moon shine together, Heaven and Earth become pure and tranquil. Mountain Gods of the Five Peaks, aid me in manifesting celestial might, dispelling calamities of war, subduing fierce winds—descend swiftly like clouds." Conclude with "By decree of the Thunder Ancestor Great Emperor."

The Southern Barbarian Thunder Messenger is named Bi Ji—write his name on the talisman. The incantation reads: "Heavenly fire shines through, earthly fire rages fiercely, divine summons shake the four directions. Radiant light illuminates all, mobilizing the five directional spirits, constellations and stellar mansions, connecting with the Celestial Stem stars." Again conclude with "By decree of the Thunder Ancestor Great Emperor."

The Central Barbarian Thunder Messenger Chen Shi's talisman bears his name. The incantation: "By command of the Great Emperor of Primordial Unity (a Daoist deity), we mobilize the power of the Celestial Stem stars. Secret transmission from the Celestial Worthy of Primordial Beginning (supreme Daoist deity), treasured by the Jade Emperor. Revealing profound mysteries, governing the five directions. Where my sword points, clouds and mist churn."

The Western Barbarian Thunder Messenger Hua Wentong's incantation: "Heavenly thunder and earthly thunder shake the eight directions, capable of toppling mountains, reaching the celestial storehouse. Thunderfire arrives swiftly, obscuring sun and sky. Today I summon you to ascend together to the celestial court."

The Northern Barbarian Thunder Messenger Lei Ya's incantation: "Rivers, lakes and seas extend through the four directions, connecting Heaven above and Earth below, divine light manifesting. With one breath, flying immortals gather the Celestial Stem stars."

Final instruction: When casting these five Barbarian Thunder Talismans into their respective directional water vats, hold the talisman in the left hand while forming the Sword Mudra with the right. Rotate leftward while reciting the Wood Youth Incantation, then cast the talisman to make the water swirl rapidly.

This scripture records the complete procedure and memorial format for a Daoist rain-praying ritual. The presiding priest (referring to himself as "your humble descendant in the teachings, Minister X") prepares the ceremonial documents with reverent awe, addressing multiple deities in his petition for rain.

The primary deities invoked in the ritual include: the Thunder Ancestor of the Nine Heavens (supreme deity of the Thunder Ministry), Marici (a Buddhist guardian absorbed into Daoism), the Solar Emperor Lord, and the Lunar Sovereign Lord. The priest first declares his religious lineage in the memorial, then reports having selected an auspicious date and time to erect the ritual platform at a designated location for summoning thunder and praying for rain. Emphasizing he dare not act without authorization, he submits this "heart memorial" (prayer document) in accordance with traditional protocols.

The incantations mentioned—such as "Om Li Hong"—represent standard thunder method mantras used in Daoist practice. The priest earnestly petitions the Celestial Court to approve his request by issuing the "Golden Document and Jade Decree" (official celestial authorization), and to dispatch the envoy Zhang Jue (a thunder general) to lead the ministries of wind, clouds, thunder, rain, and lightning to descend upon the altar within the specified timeframe, demonstrating their efficacy to manifest the numinous power of Daoist methods.

The memorial's preparation follows strict regulations: it must be written on yellow paper folded in six layers, with the priest observing purification fasts and withdrawing from worldly affairs beforehand to personally prepare the document while burning incense. Three urgency levels determine the materials used: initial petitions employ yellow paper with black ink; second-level urgency requires black paper with black ink; the most critical third level uses black paper with cinnabar ink. The document concludes with specific sealing protocols, clearly indicating both the recipient deities and the sender's religious status. The entire ritual exemplifies the meticulous spirit communication procedures and documentary standards within Daoist thunder method traditions.

This passage details the ritual procedures for creating Daoist talismans (fulu) used in rainmaking, sun-praying, and exorcism ceremonies, along with the proper format for memorial petitions.

Regarding materials for talisman inscription: yellow paper with cinnabar ink is used for sun-praying rituals, while black paper with cinnabar is employed for exorcisms. The talisman must be drawn precisely at the paper's center, then stamped with either the "Precious Seal of the Dao Patriarch" or the practitioner's official seal. Specific stamping positions are prescribed: one imprint on the petition header, one on the talisman itself, one beside the date, and one on the document cover. The completed document should be folded—first vertically in thirds, then horizontally in thirds.

Sample memorial format begins with the header "Primordial Qi Commandery of the Thunder Ministry," stating the rain-petitioning purpose for a specific beneficiary, addressed to the "Great Brahma Heavenly Palace of the Thunder Ancestor." The text must explicitly command Thunder Ministry messengers to deliver it without delay. Should malevolent spirits obstruct the delivery, they are to be apprehended immediately and handed to the Thunder Ministry for punishment. The document concludes with the signature "Primordial Qi Emissary Zhang Leijun of Yang Valley," dated with year, month, day, and hour, accompanied by seal impressions.

For wielding the Thunder Axe Talisman: First calm the mind and focus the spirit (shen), awaiting the activation of one's vital energy (qi). Then guide this energy to emanate from the third eye region (tianmu). At this stage, visualizations of thunder deities manifesting should appear. Silently recite incantations summoning celestial, terrestrial, draconic, and aquatic thunders (tianlei, dilei, longlei, shuilei) to unleash their power. With the incantation complete, channel the thunder-light energy into the brush tip to begin talismanic inscription.

Different talismans require distinct stroke directions: rain-praying talismans initiate strokes northward (Kan position), sun-praying talismans southward (Li position), and exorcism talismans northeastward (Gen position) according to the Eight Trigrams (bagua). Post-inscription, specific command incantations must be recited to compel the Thunder Ministry's immediate compliance.

A crucial note emphasizes that this Thunder Axe Talisman contains secret methods transmitted directly from the Jade Emperor. Strict adherence to protocol is mandatory—the Thunder Ministry executes these talismans upon receipt. Any later modifications for personal gain will incur celestial punishment.

(Note: "Qi" here refers to primordial energy; "Great Brahma Heavenly Palace of the Thunder Ancestor" denotes Daoism's supreme thunder pantheon; "Zhang Leijun of Yang Valley" is a major thunder general; "Kan, Li, Gen" represent trigram directions.)

Practitioners of the Dao often arbitrarily add or omit content in their cultivation methods, leading to distorted transmissions that lose the original true meaning. Those who cultivate should carefully investigate the fundamental sources rather than pursue superficial literary embellishments.

This passage reveals the profound mystery of "One Qi's Unified Participation" (referring to the mystical state where primordial Qi harmonizes with Heaven and Earth). The supreme Dao is unfathomably profound, operating in realms of profound obscurity—its patterns of transformation are truly difficult to comprehend fully. Some casually attempt to summon the howling west wind, frightening the yin-demons (referring to yin energies or pathogenic qi) into trembling fear. Such pretentious mysticism lacks genuine meaning, like drawing celestial scripts with empty form. Yet if one truly grasps even a grain-sized truth from this, they could command thunder and lightning at will. In truth, the two characters for "heart-mind" alone can command ten thousand spirits—why exhaustively search through piles of paper? Upon receiving true transmission, one must immediately guard it like sealing a jar, lest restless heart-fire injure oneself. When merit in aiding the world is perfected, one may return to the Thunder Ministry (the Daoist celestial bureaucracy governing thunderstorms) to reunite with Lady Lightning Xiù Wényīng.

This passage contains the core secrets of the Yuèdǐng lineage (a Thunder Method tradition) personally transmitted by Lady Lightning. Regarding the cultivation of the Mysterious Pearl (referring to the Dantian's inner elixir), it requires ten months of gestation-like effort to transcend mundanity and enter sagehood. Whether exorcising evils through incantations or summoning spirits with talismans and memorials, the key lies in two essential techniques—not complicated procedures. This is precisely the wonder of "One Qi."

The Xuánzhū Gē of Attending the Celestial states: The Great Dao cannot be expressed in words—one must observe inwardly with suspended breath (a cultivation method of breath retention and inner vision). When the Celestial Stem stars (the Big Dipper) revolve, the seven luminaries (sun, moon, and five planets) shine with piercing radiance, their five stars interlinking around the Muddy Pellet Palace (upper Dantian). Water and fire energies mutually stimulate, metal and wood phases conflict, metal and water mutually generate, wood and fire mutually flourish, while earth represents consciousness—through the generative and restrictive cycles of primordial qi, all natural phenomena like wind, fire, thunder, lightning, rain, clear skies, hail, and snow emerge. In truth, it's all the flow of one qi—perfectly unified when dispersed it becomes the myriad things, when gathered it forms the Crimson Infant (pure yang body), transforms into thunder gods, and ultimately becomes the true self. Before Heaven and Earth formed, there was only this single qi.

The heart-fire governs spirit-light, the liver's anger governs startled hun-soul, and the spleen's spirit governs consciousness—these three commanders manifest as form. When purity and turbidity first separated, the Five Thunders (metal, wood, water, fire, earth) emerged, corresponding to the Five Sacred Mountains, with the five qi circulating through the cycles of generation, flourishing, burial, and extinction (the waxing and waning phases of the Five Phases). The Gate of Mysterious Feminine (the Dantian) is the ancestor of the five qi, while the Muddy Pellet Palace is the Celestial Gate and the gathering place of ten thousand spirits. Gallbladder qi transforms into thunder, intention acts as the messenger, the two kidneys resemble the sun and moon, the navel wheel mirrors the constellations, and the heart is the Great Dipper. Water and fire interacting generate thunder; metal and fire interacting produce lightning; wood and fire interacting create wind; metal and water interacting bring rain—with earth at the central palace rotating the Five Phases.

One should regularly pay homage to the Celestial Emperor (referring to the original spirit) in the Muddy Pellet Palace. What issues from my mouth becomes imperial decree, operating according to my commands. The true deities aren't external spirits but the refined essence of one's own five qi. My primordial qi naturally connects with the divine—external spirits instead prove ineffective. If the five gates (sensory organs) remain unsealed, Heaven and Earth's qi cannot unite; if the five qi fail to gather, the Five Thunders cannot generate yin-yang transformations.

Where does rain come from? If not for the interaction of yin and yang energies (Tunmeng), how could rain be produced? If yin and yang energies do not stir, lightning would never manifest. If the primordial spirit (innate Qi) is insufficient, how could energy be activated? When the heart's fire lacks intensity, the liver spirit shows no wrath, and Marshal Xin (the thunder deity) does not descend, intention cannot take command. If the envoy does not arrive, water and fire fail to merge, and the primordial spirit remains unnourished. With an incomplete primordial spirit and insufficient primordial Qi, yet still desiring to command spirits and deities—then complaining when the magic fails—what else is there to say? Drawing talismans and chanting incantations without effect only invites ridicule from the world.

Heaven, earth, and all things are interconnected through a single Qi; the principles of sages past and present are likewise unified. Across the vast expanse of the Nine Provinces and Four Seas, where in this endless distance can one seek a master? It is better to turn inward and examine oneself. The mysteries lie hidden in the palm of your hand; profound wisdom resides within your chest. To those who are earnest in their studies, I say: my words end here.

(Yue Ding Zhenren adds:)

The wonder of this single Qi is as boundless as the crimson tide of a river. The Dao's method exists in the primordial mystery—it cannot be described in words. The key lies in maintaining the Middle Way, keeping the spiritual platform (the mind) clear and luminous. The Great Unity deity dwells in the Mysterious Valley Mansion (Dantian), while the innate Qi gathers at the Mysterious Pass (Upper Dantian). Stirring wind and thunder, commanding rain and snow, summoning spirits and subduing demons—all depend on this. It is not about talismans, incantations, or ritual steps, but entirely about focused stillness, inward contemplation, and returning to the source. When the work is perfected, one naturally ascends to the ranks of immortals, roaming the Great Void, riding auspicious clouds to pay homage in the celestial court.

(Shi Chen Zhenren's poetic formula says:)

When the Northern and Southern Dippers first appear, they point to Kan and Li (water and fire).

The Five Phases merge to form the sacred embryo (infant).

Stamping upon the Dipper’s handle, thunder shakes the heavens;

Overturning the Yellow River, snow-white waves follow.

When yang embraces yin, the sky clears;

When yin envelops yang’s essence, rain arrives.

Once the Mysterious Pearl (inner elixir) circulates with success,

Wind and thunder move as naturally as a bellows.

(Yu Quan Zhenren's poetic formula says:)

The human body is a microcosm of heaven and earth,

Blending indistinctly with the cosmos.

Grasp the laws of the universe,

And creation lies within oneself.

In wrath, it pours like thunderous rain;

In joy, it brightens like a clear sky.

After ten months of inner refinement,

One attains the power to command spirits.

(The Thunder Oath Record states:)

With the first cup of wine, I swear to Heaven:

Never will I betray the celestial mandate.

With the second cup, I vow to Earth:

Never will I forsake the nurturing soil.

With the third cup, I pledge to the Thunder God:

Never shall I dare to deceive the Thunder God.

If the Thunder God betrays me, may I perish by wind and blade.

If I betray the Thunder God, may celestial law strike me down.

I humbly request the Thunder God to array in solemn majesty,

Adorned in sacred vestments,

Deploying the formations of thunder chariots and lightning fire,

Unleashing the might of wind, clouds, rain, and hail.

In an instant, ascend to the Three Pure Heavens;

In a flash, traverse the Nine Netherworlds.

Annihilating demons takes but a moment;

Slaying specters requires only a breath.

Demolish profane shrines and wicked temples,

Sweep away all corruption and deceit.

The fundamental duty of Thunder Magic (Leifa) in Daoism is to dispel plagues and suppress evil forces—this constitutes the regular mission of celestial soldiers and divine generals. These deities possess the strength to lift massive cauldrons and uproot towering mountains, wielding earth-shaking power to capture dragons and subdue tigers, fell demonic trees, and slay malevolent spirits. Arrayed behind them are halberds and spears, while in front stand various instruments of power, all arranged according to the Bagua (Eight Trigrams) directions and aligned with the Five Thunder system (metal, wood, water, fire, and earth). Within them flows the movement of the Big Dipper, their chests brimming with the essence of the sun and moon, encircled by the twenty-eight lunar mansions (ancient Chinese stellar divisions). Divine warriors brandish their weapons while celestial soldiers (Tianbing) wield axes, tasked with adjudicating merits and faults across the Nine Provinces and overseeing justice within the Three Realms (heaven, earth, and the underworld). Together, they accomplish grand deeds, assisting the Dao in its Wuwei (non-action) transformation. By steadfastly maintaining the Daoist heart without slackening, one may forge a connection with the Great Dao. When these deities assemble at the ritual altar, they must follow commands and fulfill their duties to collectively uphold the profound traditions of the Daoist path. All talismanic decrees must be reverently proclaimed.

Regarding the method of summoning thunder, the key lies in rectifying the mind and maintaining sincerity, stabilizing the breath, and forgetting the physical form. The heart should be as clear and empty as the Taixu (primordial cosmos), the spirit as still as a hollow valley—all distracting thoughts must be dissolved, and the perceptions of the nine orifices (the body's openings to the external world) must cease. In deep meditative stillness, await the purest and most profound energy from the Nine Netherworlds to rise and converge at the Li Palace (the heart, corresponding to the Li trigram), gradually circulating through the Three Dantian (upper, middle, and lower energy centers) and spreading through the limbs and bones. Though this energy may seem faint at first, it will ultimately fill heaven and earth. When the moment arrives, a slight activation will trigger fierce collisions of the Five Viscera’s true Qi, instantly summoning thunder and lightning. Thus, the key to invoking divine response lies in inner cultivation, not external ritual forms.

The Yijing states that the Kan trigram represents water, while the Gen trigram represents mountains—when the energies of mountain and marsh intermingle, clouds and mist form. The vapors of water and earth rise to create clouds, while the interaction of Yin and Yang produces rain. To attain this harmonious wonder, one must calm the mind and maintain single-minded focus (Shouyi), condense primordial Qi, and stabilize the spirit. The crucial point is to observe the rise and fall of Qi and its swirling patterns: clouds ascend with regularity and move with momentum, heralding the signs of impending rain. Generally, firm intent causes clouds to coalesce, vast aspiration allows mist to spread, and harmony between spirit and Qi ensures that clouds move and rain falls. If the cloud energy has just begun to rise and has not yet filled the sky, yet one impatiently shouts commands to summon it, the clouds will scatter with the Qi—achieving the opposite effect. Understand this: when a practitioner’s Qi gathers, the Qi of heaven and earth gathers as well; when a practitioner’s Qi disperses, so too does the Qi of the cosmos. Thus, the Yijing states, “Clouds rise to heaven, Xu”—“Xu” means waiting. One must wait for conditions to mature before issuing commands.

The Yijing also states that nothing moves all things as swiftly as the wind, and that wind arises from fire. Therefore... (the original text is truncated here; following the style, we add:) To calm fierce winds, one must comprehend the principle of wind and fire’s mutual generation. When a practitioner’s inner fire burns excessively, it easily stirs external winds. Thus, one must regulate the body’s Yin and Yang, guiding heart fire downward and kidney water upward to achieve the state of “water and fire in harmony.” During practice, the mind should be collected, allowing inner Qi to stabilize—then external winds will naturally subside. Avoid rash and agitated movements, for the strength of wind corresponds to the turbulence or stillness of the heart. Only by maintaining profound serenity can one harmonize with the Qi of heaven and earth.

This scripture primarily elucidates the inner principles and operational methods of controlling natural phenomena (such as wind, clouds, and rain) in Daoist cultivation, emphasizing the influence on external changes through regulating one's own Yin-Yang Qi.

The key to controlling wind: When Yang Qi becomes excessively vigorous, strong winds arise. When wind force becomes too powerful, cloud formation becomes difficult. Wind movement leads to dry climates—the crucial point lies in using stillness to govern movement. When practitioners enter deep meditative states, withdraw their senses, and internalize their Shen (spirit) and Qi, they can pacify the turbulent spiritual winds. At this stage, clouds and rain naturally emerge among mountain ranges. The secret of wind summoning resides in mastering the interplay between movement and stillness—with focused spiritual concentration, practitioners need not worry about mobilizing wind currents.

The principle of obscuring the moon: The moon represents the true water (primordial water essence) between heaven and earth. The human body inherently contains less Yang Qi and more Yin Qi, making moon obscuration more challenging than sun concealment. Unless one cultivates the purest Yang Qi, achieving this remains difficult. The specific method involves using one's own trace of obscure Qi to naturally form moon-veiling clouds. When Yang Qi reaches its zenith—with blazing sunlight by day and brilliant starlight by night—one must wait until the Taiyin (moon) enters its dark phase for the celestial mechanisms to commence operation. The sun belongs to thunder, the moon to lightning—neither can function without the other.

Methods for obscuring the sun: The sun embodies heaven-earth's true fire (primordial fire essence), corresponding to the Li trigram in the Bagua, represented by the number nine, and correlating with the heart in the human body. When solar Yang Qi reaches extreme intensity, only accomplished adepts can obscure it. Various schools employ different techniques: some use talismans of red roosters and purple geese; others conceal roosters in the southeastern position (Xun gate); some visualize obscuration through talisman drawing; while others command cloud summoning. The fundamental method employs one's own trace of supreme Yin essence to naturally form sun-shielding clouds. As Master Ziyang (the renowned Song Dynasty Daoist Zhang Boduan) stated: "Take the Yang substance from the Kan trigram (water) to illuminate the Yin void in the Li trigram (fire)."

The principle of rain prayer: Citing the Pi hexagram from the Yijing (symbolizing heaven-earth disconnection), it explains how during the seventh and eighth lunar months when excessive Yang Qi dominates above and latent Yin Qi remains below, heaven-earth Qi cannot circulate, obstructing all growth. At such times, people gaze helplessly at the rainless sky with profound anxiety. The true foundation of rain prayer lies in achieving spiritual unity with all existence—like Yu the Great who felt the people's flood suffering as his own, or Houji (Zhou dynasty progenitor and agricultural deity) who experienced the people's hunger as personal starvation. This state of cosmic identification represents the essence of successful rain invocation.

This scripture primarily discusses three aspects: the principles of rainmaking, sun-summoning, and exorcism.

The first section explains the rationale behind rainmaking. When famine strikes the land, Daoist practitioners empathize deeply with the suffering. This requires transcending conventional thinking and returning to one's fundamental state. Through seven days and nights of quiet cultivation, one attains the state of "great serenity and perfect stillness" (tairan dading). As the Yijing (Book of Changes) states, "seven days bring return"—this reflects the cyclical movement of the Dao, where things reverse upon reaching their extremes, and Yang emerges when Yin is exhausted. Just as rain falls when clouds reach their densest state, only those who have attained the Dao can master such natural patterns.

The second section details sun-summoning methods. The key lies in maintaining inner purity and eliminating distractions, allowing the natural flow of Yin and Yang energies within the body. First, residual rain clouds must fully disperse. Then, by mobilizing true fire in the Dantian (the nine-Yang furnace), coordinating with breath (the bellows) and wind (Xun wind), one can swiftly summon rising winds, rolling thunder, and fiery dragons soaring to disperse the Yin clouds, restoring sunlight. This aligns with Laozi's teaching: "To contract, one must first expand; to take, one must first give."

The third section expounds exorcism principles. Yin-Yang constitutes the foundation of cosmic movement, while ghosts and spirits manifest as expressions of these two energies. Confucius remarked that although spirits are invisible and inaudible, they truly exist. The Yijing states that refined Qi (Jingqi) condenses to form things, while wandering souls generate transformations. Thus, all spectral phenomena fundamentally represent expressions of Yin-Yang energies. Without genuine Dao attainment, mastering exorcism proves difficult. Those demonic stars and ghostly creatures can assume myriad forms to harm living beings. The crux of exorcism lies not in specific rituals but in understanding that spirits perceive human movements while humans struggle to detect spiritual activities—true exorcism occurs in the formless and imageless realm.

With but a single thought, one can summon divine assistance—commanding flying swords to slay demons, summoning thunder to vanquish evil, reducing malevolent spirits to dust, annihilating both form and essence (shen). Know this: if even ghosts and deities cannot perceive this power, through whom else could it be manifested if not through me?

In truth, heretics and demonic paths also steal the spiritual Qi (vital energy) of the Three Radiances (sun essence, moon luminosity, and stellar power), harnessing the refined quintessence of the Five Phases (Wood, Fire, Earth, Metal, Water) to wreak havoc. Their folly lies in refusing to relinquish wicked thoughts and return to the true Dao (the Way), clinging to form instead of embracing emptiness. At such moments, I must act as a mirror reflecting truth, using this ○ (a symbol of the Dao's primordial void) to awaken them—dissolving all delusions in an instant of enlightenment toward the singular true path.

Consider this: when one deity returns to righteousness, ten thousand deities follow; when one breath of primordial Qi (vital energy) harmonizes, ten thousand breaths align; when one person awakens, countless others awaken. Yan Yuan (Confucius' disciple) said: "Master yourself through ritual, and the world will naturally return to benevolence (De)." Laozi likewise taught: "If humanity could maintain purity, heaven and earth would spontaneously revert to their original truth." How then could any ghost or deity dare to cause mischief?