《沖虛通妙侍宸王先生家話》

This passage recounts the extraordinary encounter of Master Wang Chongxu Tongmiao Shichen (a renowned Daoist adept) who obtained secret thunder rituals at the Jinling Qingzhen Cave (the meditation site of Celestial Master Ye in the Tang dynasty):

That evening, I saw a solitary lamp in the desolate mountains and followed its light to a thatched cottage. The empty dwelling contained no one, yet on the table lay the "Text of Exhaling Winds and Summoning Rains" (a secret thunder method scripture for controlling weather). Just as I finished copying it using leaves, a rooster's crow suddenly sounded. An old woman appeared, saying: "This is where the Thunder Deities reside—the golden rooster beneath the earth crows as warning." I hastily departed, and upon turning back, the cottage had vanished. In an instant, I found myself transported to a blessed grotto-heaven. Thus began my acquisition of the Thunder Department's sacred texts.

Disciple Yuan Tingzhi asked: "Master, was obtaining the thunder scriptures due to celestial serendipity? Without your guidance, could ordinary practitioners cultivate thunder methods?"

Master Wang replied: "In truth, three years before receiving the thunder text, I had already met Patriarch Wang Zhenjun (founder of thunder practices) by the Yangtze River, where I learned the 'Flying Spirit Audience with the Celestial Emperor' method (soul projection to commune with the Jade Emperor). Later, when we reunited at Jun Mountain, Patriarch Wang recognized the scripture I obtained. He revealed that the old woman in the cottage was actually the Lightning Mother (goddess of the Thunder Department), confirming my destined celestial affinity. He then summoned Thunder Department emissaries and personally instructed me in the essential thunder techniques."

Regarding thunder ritual prohibitions, Master Wang emphasized: "Thunder is the celestial court's mandate—like urgent military decrees from the Song Dynasty's Privy Council. It must never be invoked lightly except for matters of grave importance." (Here using the Song military institution "Privy Council" as metaphor for thunder's solemn authority)

This scripture expounds the essential techniques of Daoist Thunder Magic (a ritual art for summoning lightning through talismans and incantations) and the profound mysteries of its celestial envoys (Thunder Department generals):

On executing commands:

Modern practitioners lack innate Daoist bone structure (daogu) and often miss authentic master-disciple transmission, leading to erroneous teachings passed between them. It's like searching for a horse by studying its portrait—they disregard the gravity of matters, some pursuing empty fame, others coveting wealth, acting recklessly while claiming celestial merits as their own, inevitably failing. True thunder summoning requires specific cosmic timing, and the thunder's operation follows precise principles. Only through authentic transmission can one achieve immediate resonance like an echo.

The mystery of celestial envoys:

These Thunder Department generals manifest through infinite transformations. When the practitioner's spirit (shen) stirs, heaven and earth respond; when genuine Qi arrives, the divine generals materialize. Within the primordial chaos (hundun) and numinous trance, thunderbolts erupt suddenly. This mirrors the Daoist principle: "From One comes Two, from Two comes Three, from Three comes the myriad things." Such wondrous function penetrates all realms from celestial spheres to underworld domains. As the Chan saying goes: "The moon reflects in every river where water exists; the sky appears wherever clouds don't obscure ten thousand miles."

Metaphors for spiritual cultivation:

Human nature resembles the bright moon—originally perfect, luminous, pure and unmoving, radiating spiritual light universally. Yet modern practitioners only recognize thunder's name without understanding its essence as primordial spirit (yuanshen). Just as still water best reflects moonlight, only a tranquil mind reveals true nature. "The sky appears wherever clouds don't obscure ten thousand miles" signifies humanity's innate goodness obscured by seven emotions and six desires. Through purification and removing obstructions, our original nature manifests everywhere.

Verifying the envoys' arrival:

When performing thunder rituals, one must first summon the envoys for reconnaissance, as only they know thunder, wind and rain's precise locations. Thus the ritual takes these envoys as vanguard commanders. Although the ancestral palace (thunder magic's source) can be activated anytime, how does one verify the envoys' arrival within primordial emptiness? This requires the practitioner's personal realization.

This dialogue explains the concrete methods and verification phenomena of summoning divine messengers in Daoist practice. The master addresses his disciple's questions about "summoning the generals" (invoking deities):

Regarding summoning methods: One should maintain stillness, click the teeth, form the Thunder Mudra hand seal, and follow proper protocols for invocation. When silently reciting the incantation, an itching sensation between the eyebrows indicates the messenger's arrival.

The disciple recalls: While treating an illness at Chen Zishi's home in Yihuang County, he sat in meditation to summon messengers to eliminate a haunting evil spirit. Suddenly he felt coldness in both feet, and later when giving the patient a talisman (Fulu), he saw the messenger manifest visibly. This differed from the master's description of eyebrow-center sensation.

The master explains: Though the intention arises from a single point (between eyebrows), the response manifests throughout the body. The round head symbolizes heaven, the square feet represent earth. Eyebrow sensation means the messenger comes through the Heavenly Gate (crown), while foot sensation indicates arrival through the Earth Portal (soles). Since evil spirits belong to yin and operate only on the earthly plane, the messengers broke through the Earth Portal to hunt them down. However, the true key to activating Thunder Magic (Daoist thunder rituals) still lies in the eyebrow center through inner observation of the five organs.

The disciple asks further: Once while drawing talismans at home to save a woman in labor, his heart pounded violently during invocation and his left eye twitched continuously. The woman later reported seeing a blue-faced ghost-messenger (divine manifestation) with three flaming eyes circling her body, after which she delivered a stillborn. The master clarifies: The pounding heart signals the activation of ancestral palace messengers (guardian spirits); the blue face with three eyes represents one's original spirit (Yuanshen) transforming with the talisman; left eye twitching shows fire returning to its wood position (Five Phases theory); the stillbirth resulted from the mother's preexisting condition.

Finally regarding the Cheng-Yong Five Generals in Thunder Magic (Daoist pantheon): The messenger represents the indestructible primordial spirit (i.e., the Celestial Worthy of Primordial Beginning); Cheng and Yong symbolize the sun and moon; the five generals represent the five planets (Venus, Jupiter, Mercury, Mars, Saturn). In the human body: the messenger is the original spirit; Cheng and Yong are original Qi (Yuanqi) and essence (Yuanjing); the five organ energies are the five generals. In the earthly realm: the messenger is the True Sovereign of Houtu; Cheng and Yong represent the Nine Layers of Fengdu (underworld); the five generals are the Five Sacred Mountains. Since humans stand between heaven and earth, all these correspondences interconnect.

This scripture elucidates the core principles of "Doufa" (a Daoist cultivation method involving visualization of the Big Dipper to mobilize cosmic energies) in internal alchemy practice.

The essence of cultivation lies in comprehending the principle that "one aperture connects ten thousand apertures," just as the rotation of the Dipper governs transformations among Heaven, Earth, and humanity. Particular emphasis is placed on the Yongquan acupoint (KID-1, the bubbling spring point on the sole), for water represents the source of all things—through this point, one can mobilize all natural forces including water, fire, wind, and thunder.

The text explains that "Kuigang" (pivotal stars in the Big Dipper constellation) function as the cosmic pivot governing the operations of natural creation. The Five Directional Generals (deities representing the Five Phases of Wood, Fire, Earth, Metal, and Water) are all governed by this celestial mechanism. As the scripture states, "Master the One and all things are complete"—herein lies the secret of both internal and external cultivation.

When a disciple inquired why the sun and moon's movements pivot around the Chen (Dragon) and Xu (Dog) positions (among the Earthly Branches), the master explained: Xu serves as the solar pivot while Chen functions as the lunar hinge—these mark the critical points of Yin-Yang transformation. Without understanding this principle, one cannot grasp how thunder is activated or how wind and rain are summoned. The human body mirrors the cosmos; when the Dipper rotates, myriad transformations follow, just as the scripture describes: "Gently turn the Dipper's handle to shower ten thousand pecks of celestial pearls across the Milky Way."

Regarding the operational principles of the Five Directional Generals: The central "emissary" (deity coordinating spiritual forces) is actually the embodiment of intention, corresponding to the "Greedy Wolf Star" (the first star of the Dipper), which carries the primordial Qi of cosmic beginnings. When the celestial pivot turns, it naturally activates the mechanisms of Heaven. This same principle applies when using the esoteric talismanic characters "Xin" and "Yin."

The master concluded: As the Dipper's handle points to different directions in the sky, each orientation contains both Yin and Yang energies with six climatic variations. Mastering these patterns in cultivation enables prediction of harvest fortunes. The Twenty-Eight Lunar Mansions distribute among the Five Phases, while the Dipper coordinates from the center. The Thirty-Six Heavenly Gang energies (representing Daoist cosmology's thirty-six celestial layers) all follow the lead of the Kuixing (chief Dipper star). Practitioners should align their cultivation with the Dipper's celestial movements.

Someone asked: The master's teachings are already very clear, so why is it that some practitioners today, who lack genuine cultivation or real knowledge, occasionally achieve spiritual responses when performing rituals?

The answer: There are two possibilities—either it’s mere coincidence, or they happen to align with the right timing and conditions, temporarily matching the ritual’s requirements. But if you truly wish to cultivate my methods, you must thoroughly understand internal practice (referring to fundamental techniques like Neidan, or internal alchemy) to ensure the efficacy of external rituals. The Thunder Deities do not respond arbitrarily—if the transmitted methods are authentic, their application will naturally be unfailing.

Someone asked: I’ve observed fellow practitioners, You and Ping, who train in the same methods, yet their rituals only succeed six or seven times out of ten. I don’t understand why.

The answer: You and Ping’s connection to the Dao is still shallow, and their mastery of ritual techniques is not yet refined. Their hearts waver between doubt and belief (fangcun refers to the mind’s inner field), so they only achieve six or seven successes out of ten attempts.

Someone asked: Another example is the junior disciple Mingfa, who used the Sitting Dispatch method (a technique for communicating with spirits through meditation) to set a time for a response, yet when he ascended the altar, the result did not match the agreed time. What is the reason for this?

The answer: The Sitting Dispatch method fundamentally relies on the Thunder Deities as witnesses. Nowadays, people perform rituals in three ways of reporting: some petition the Celestial Emperor directly, some report through the Shenshi (possibly a specific deity), and others dispatch official documents to divine generals. As for the inconsistency in timing—sometimes set in the Wei-Shen hours (1–5 PM), other times in the Hai-Zi hours (9 PM–1 AM)—they confuse the schedule themselves. It’s like agreeing to light the beacon at Mount Li at a fixed time—if they fail to do so punctually, they naturally lose credibility. Those who practice Thunder Rites should reflect deeply on this.

Someone asked: Some say that the claim of directly petitioning the Celestial Emperor is mistaken and can hinder ritual efficacy. Is this true?

The answer: The key to petitioning the Celestial Emperor lies in the ability to project one’s spirit (feishen) and personally present the appeal—only then can approval be assured. If one merely writes it down with brush and ink, waiting for the ritual master to compile and submit it, delays and errors often occur.

Someone asked: The venerable Zhenyu (possibly a past master) once taught that one may act flexibly according to circumstances (bianyi xingshi). Does this mean petitions are unnecessary?

The answer: While flexible action is permitted, there are two scenarios: in urgent cases of major demonic disturbances, like evil spirits deceiving people or dragons recklessly summoning storms—or situations unsuitable for public petitions—one may act first. But for matters involving the decrees of Heaven, one must project the spirit to petition and receive authorization before proceeding.

Someone asked: The scriptures mention some who rigidly adhere to notions of "Heaven’s secrets" or "Thunder’s secrets." How should this be understood?

The answer: Such concepts do exist. The so-called "Heaven’s secrets" actually involve observing the movements of the Big Dipper and the Twenty-Eight Lunar Mansions (an ancient astrological system)...

This scripture records a dialogue on thunder magic cultivation by the renowned Song dynasty Daoist Wang Wenqing (Daoist name "Perfected Chongxu Tongmiao Shichen"). The main teachings include:

1. Principles of Thunder Magic:

Thunder and lightning arise from the interaction of energies between the thirty-six constellations and the twenty-four solar terms' Gangsha (opposing forces). Practitioners can perceive thunder deities' movements and command wind, clouds, thunder, and lightning through hand mudras (Gang Wheel Mudra).

2. Essentials of Neidan (Internal Alchemy) Cultivation:

The key lies in blending the turbid qi of the human body with the pure qi of heaven and earth. This mixed qi must be refined through the "Five Waters and Five Fires" method—otherwise the thunder energy remains ineffective. During practice, pay special attention to breath and bodily reactions: steaming sensations herald approaching clouds, urinary urgency signals imminent rain, itchy eyes precede lightning, while thunderclaps resonate within the Dantian (energy center).

3. Secrets of Summoning Wind and Rain:

Face the southeast (Xun position) while holding breath and concentrating spirit. Trace the Whirlwind Gang mudra with hand gestures coordinated with specific body turns. The crucial principle states: thunder requires wind's majesty, rain needs wind's propulsion, clouds depend on wind's ascent, and lightning relies on wind's conduction. For rainmaking, wait specifically for strong northerly winds to ensure efficacy.

4. Summer Snowfall Method:

This represents Wang Wenqing's twenty-year cultivation achievement. Utilizing the yin qi generated internally during summer solstice, practitioners can create snowfall in midsummer through the "Mercury-Tiger Union" heart method (a Neidan term denoting yin-yang qi harmonization). This seemingly unnatural phenomenon actually aligns with Daoist mystical principles.

Notes: "Gang" refers to the Big Dipper's handle; "Xun position" denotes the southeast; "Mercury-Tiger" symbolizes yin-yang qi in Neidan terminology; "Five Gates" indicate the five sense organs; "Three Fields" represent the upper, middle, and lower Dantian.

"Plain Interpretation of Master Wang Chongxu's Family Teachings on Mystical Communion":

Someone asked: "When winter brings ice and snow, why is it said that summoning snow is particularly difficult?" Master Wang replied: "After the winter solstice, Yang Qi begins its rebirth—this marks the pivotal moment of Heaven and Earth's creative transformation. Once a person's Yang Qi leaks outward, it becomes difficult to resonate with celestial energies. The proper method is: first circulate heart-fire to activate kidney-water, then vigorously mobilize lung Qi to generate transformative power, finally seal the Wind Gate (a key acupoint) to contain the Li Trigram's energy (heart-fire) for refining potency."

Regarding questions about exorcism rituals, Master Wang said: "What's so difficult about this? Simply mobilize one's own killing Qi, command the celestial Gang Stars (the Big Dipper's seven stars), calculate terrestrial inauspicious directions—when these three forces unite, divine power manifests naturally."

Someone mentioned modern practitioners often fail when performing rituals during nighttime thunderstorms. Master Wang identified the root problem as lacking genuine cultivation: "If one can't even discern lightning directions or rainfall boundaries, how can these be used as standards? Naturally, mistakes occur."

On rain-summoning techniques, he explained: "Summer is when rain is most needed. Ancient sages never summoned rain during spring, autumn or winter. Only when Yin-Yang imbalance occurs during the Mengxia month (4th lunar month) under Yin Qi's dominance would drought strike—rain rituals originally served to rescue crops. Today's practitioners, ignorant of proper methods, just blame ineffective talismans."

Why does drought persist in autumn's seventh and eighth months? "Autumn belongs to Metal, when summer's residual fire moves westward unchecked. Fire overcomes Metal—when this coincides with drought-inducing celestial sectors (specific stellar regions governing territories), cosmic disharmony creates abnormalities."

How to truly move Heaven and Earth? "One must verify resonance through Silent Audience meditation (visualization in stillness). During an imperial audience, Fire Master (a thunder ritual patriarch) once told me: 'This year's drought is heaven-mandated—the Jade Emperor sealed all dragon pools and sacred springs. Not even talismans can summon rain. Only the Yellow River remains unsealed—dispatch a thunder proclamation (Daoist document) to summon its powers.'"

This passage records a dialogue between a Daoist practitioner and his master regarding rain-invocation practices, which I will explain in modern terms:

The practitioner mentions having once been commissioned by the imperial court to pray for rain. By borrowing three feet of water from the Thunder God of the Yellow River, he successfully alleviated the drought. Later, when rainfall in the capital region carried sediment, it confirmed the accuracy of the Fire Master's (referring to the teacher who transmitted thunder methods) prophecy.

The disciple asked his master: "You possess the immortal's demeanor and bones (xianfeng daogu), while I'm of mediocre aptitude—what should I do when encountering difficulties in the future?" The master replied: "While the concept of immortal demeanor exists, the principle of heaven-human resonance operates universally. Since you lack sufficient merit (De) to summon immortal teachers, you should sit upright in quiet chambers to contemplate your own creative transformations. Take rain-invocation—it requires both aligning with celestial cycles (Qi movement) and grasping the crucial points of self-cultivation."

The master provided specific cultivation instructions: By pressing the tongue against the palate and swallowing saliva, one activates the "gallbladder water" (Daoist Neidan theory holds that the gallbladder stores the primordial true water). When this pure, precious gallbladder water is stimulated, it naturally mobilizes the "bladder fire," creating the state of "water and fire complementing each other" (shuihuo jiji)—precisely mirroring the cosmic principle of "heaven's Qi descending while earth's Qi rises" that generates harmonious interaction between heaven and earth. At this stage of yin-yang harmony, rain naturally manifests. However, if one fails to maintain the "continuous as-if-existing" (mianmian ruocun, from the Daode Jing) meditative state and forcibly tests results through urine retention, it becomes not only ineffective but ridiculous.

When the disciple further inquired about mastering this "continuous as-if-existing" technique, the master instructed him to return home for three days of quiet sitting. Upon reporting back that he only felt bodily lightness and mental serenity, the master identified these as preliminary results. He explained this cultivation requires progressive accumulation—extending practice periods from three days to nine days, then eighty-one days, and ultimately two hundred ten days. Through prolonged refinement, one naturally achieves complete fusion of spirit (Shen), Qi, and essence (Jing).

(Note: Terms like "gallbladder water" and "bladder fire" belong to Neidan terminology, referring to specific energy mechanisms within the body. "Continuous as-if-existing" originates from the Daode Jing, describing the subtle yet sustained focus in Daoist practice.)

The Discourses of Master Wang, the Perfected Who Serves the Celestial Chambers with Marvelous Emptiness presents a dialogue on how Daoist practitioners attain different levels of spiritual realization through cultivation, along with the principles and practical examples of rainmaking rituals.

There are three levels of cultivation:

The highest attainment allows one to shed the mortal body and ascend as an immortal.

The next level grants longevity without aging.

The third enables the ability to summon wind and rain, command thunder and lightning, and benefit the world through spiritual powers.

Regarding the principles of rainmaking:

In deep meditation, when the mind becomes perfectly clear and still, it resembles a hibernating dragon conserving its vital essence (Jing) and energy (Qi). When the practitioner harmonizes the dual forces of Yin (symbolized by the mercury dragon) and Yang (represented by the lead tiger) within the body, the primordial Qi is activated, resonating with heaven and earth. At this stage, rainfall can be summoned merely through focused intention. However, the key lies in whether one's foundational cultivation is complete—otherwise, it would be as futile as trying to grow lotuses on dry land.

A practical case of rainmaking is recounted:

During a severe drought, Master Wang entered meditation and discerned that the calamity was divinely ordained. He discovered that the Thunder Marsh Pool fifty li away housed a thunder deity who, though ordered to seal the waters, could still be mobilized through Daoist methods. After inscribing talismans (Fulu) to summon the spirit, he perceived an elderly figure (actually a dragon deity) arriving at the altar, drinking a sip of ritual water before departing. Though only a light rain fell initially, subsequent petitions to the celestial court eventually moved the Jade Emperor to decree three days of heavy rainfall.

The text concludes:

Many contemporary Daoists perform rituals with endless memorials and petitions, yet often see no results. This demonstrates that true efficacy stems from accumulated inner cultivation—superficial ceremonies alone cannot succeed.

This passage explains the principles and key techniques of Daoist rain-making rituals in modern vernacular:

Regarding variations in rain-making efficacy, the answer is: Petitions to the Celestial Court should be concise and clear, just as legal complaints in the human realm must go directly to the Drum-Beating Court (ancient grievance office). If celestial signs indicate drought as cosmic destiny, yet one makes selfish requests indiscriminately, the case will still undergo thorough review. As the Fire Master (Daoist thunder ritual patriarch) taught me the method of spirit-flight to petition the Jade Emperor—rain-making falls under the jurisdiction of the Lord of Azure Waves (water department deity). One need only petition this deity directly, awaiting the Jade Emperor's approval before the True Palace of Houtu (earth deity institution) releases water from its reservoirs.

Some ask why thunderstorm distribution appears uneven. The answer: Before performing rituals, one must first notify the local Earth God (Tudi Shen). If the people are sincerely virtuous and the Earth God actively responds, heavy rain will pour suddenly; if local wickedness has caused drought and even the Earth God refuses to respond, naturally not a drop will fall. This resembles imperial disaster relief—if local officials neglect their duties, aid cannot reach the people.

Concerning the claim that clearing rain is harder than summoning it, the explanation is: Weather changes are like flipping a palm. Floods have three causes: seasonal patterns, flood dragon disturbances, or negligence by immortals regulating Yin-Yang—these cannot be lumped together.

Practical methods emphasize bodily awareness: First circulate the internal Earth Element (Neidan term referring to the spleen-earth of the central palace) to activate Qi circulation. In meditation, observe internal alchemical reactions—if one feels heart-fire rising, gallbladder-water descending, bodily dryness, or throat itching, these signal impending clear weather.

As for distinguishing cosmic destiny, immortal negligence, or dragon disturbances? Practitioners must discern through inner landscape observation, though the text doesn't fully elaborate on this.

This scripture records the dialogues of the renowned Song Dynasty Daoist master Wang Shichen (Master Wang) concerning the application of Daoist methods. The main content is divided into several sections:

On Official Governance: From prime ministers to local magistrates, one can judge their competence by observing how they handle administrative affairs. Just as in ancient times there were cases where a wronged woman's grievance caused frost in midsummer, or a single unjustly treated person triggered nine years of floods, such anomalies reflect human injustice manifesting in nature.

On Flood Dragon Disturbances: When jiaolong (legendary water creatures capable of summoning storms) dwelling in deep mountains cause havoc due to discontinued local sacrifices—resulting in torrential rains destroying crops—one should dispatch the "Great General of Demon-Subduing Coins" (a Daoist guardian deity) to pacify them. The text clarifies that while Daoist priests can summon thunder and rain through talismans (fulu) and rituals, flood dragon disturbances require different countermeasures.

Key Techniques for Rain Prayer and Cessation:

• For clear weather rituals, the altar must be erected in the "Fire Sha direction" (an inauspicious position in fengshui)
• First disperse clouds by performing 21 breath-holding cycles (a Daoist breathing technique), swallowing saliva, then raising clenched fists while rapidly exhaling 14 times
• To stop rain, hold breath, press the tongue against the palate, and guide saliva downward in three swallows to the dantian (the lower abdominal energy center)

Coordinating Internal and External Methods:

• Internal methods calculate the "Life General" (a deity governing growth) based on heavenly stems
• External methods determine the "Restraining General" (a deity governing suppression) through earthly branches until reaching the southern direction
• These must align with the Five Phases (Wood, Fire, Earth, Metal, Water) of the current month for optimal timing

Master Wang concludes by emphasizing that the subtleties of these incantations and rituals have been fully transmitted. With dedicated cultivation and sincere practice, their efficacy is guaranteed—like obtaining the "Black Pearl from the Dharma Ocean" (symbolizing the most precious essence of Daoist practice).

This passage comes from The Family Teachings of Master Wang, the Marvelous Attendant of the Chongxu Tradition, discussing matters of Daoist practice and transmission.

The first section contains Master Wang's (the title "Attendant" refers to a high-ranking Daoist priest serving at the imperial court) instructions to his son-in-law. He transmits twenty-eight characters as a legacy, instructing Zhonghe (likely the son-in-law) to preserve them in writing. The mention of "Huiyin Yuan Tingzhi" may refer to the recorder or witness of this exchange. The meaning is: My Daoist methods were never meant to be casually shared, but I recognize that your family has a deep connection with the Dao. You are descendants of immortals, and I trust that your lineage will continue to produce wise practitioners for generations.

The second section, "Methods of Practice," details the actual cultivation techniques: In the state before the separation of chaos—the primordial undifferentiated condition of the cosmos—there is no concept of time, years, or hours. Practitioners need only quiet their minds and observe the natural transformations. When they perceive certain signs (the "messages" refer to the shifts of Yin and Yang in heaven and earth), it marks the moment corresponding to the winter solstice in the human world (a crucial point in Daoist practice, as it signifies the rebirth of Yang energy).

The passage reflects the esoteric nature of Daoist transmission, emphasizing the importance of master-disciple succession and the precise timing of practice. It also highlights the Daoist reverence for the rhythms of nature.