Thunder Mystery Theory: Universal Commentary on Daoist Yin Fu Sect's Three Talismans - Commentary on the Surging Winds and Clouds

The Hunlun is the substance of the Dao. The Taiji is the function of the Dao. The wonder of the two lies in emptiness and naturalness. Before the Hunlun, there were no heaven and earth; first, there was this Dao. It is also a forced name. At the beginning when the single qi had not yet sprouted, it is called Taiyi.

Taiyi is that which has not yet changed yin and yang, vast and boundless is the great void, without light or form, without shape or name, silent and lonely; this is called Taiyi. Taiyi is the beginning of spirit, but qi has not yet been seen. When things became mixed and formed, existing before heaven and earth, with a surging single qi, it is called Taichu.

Taichu is that which, although yin and yang have changed, has qi but no form; this is called Taichu. Taichu is the beginning of qi, but form has not yet been seen. The pre-heaven single object divides into two; without image or form, following thoughts to arise, it is called Taishi.

Taishi is that which, yin and yang intersect and merge into one, generating form from one; although there is form, there is no substance; this is called Taishi. Taishi is the beginning of form, but substance has not yet been formed. This is called Taisu.

Taisu is that which, Taishi changes and takes form, having form but substance not yet forming a body; this is called Taisu. Taisu is the beginning of substance, but the body is not yet formed. Qi, form, and substance are present but cannot be separated, hence called Hunlun. Hunlun is the substance of the Dao. Thus, when movement reaches its extreme, it returns to stillness; when stillness reaches its extreme, it returns to movement. When the number five reaches its extreme, it is called Taiji.

Taiji is that which, Taisu is complete, yin changes and yang combines, the five elements possess qi, and all things generate qi. Therefore, when Taiji begins to differentiate, the light and clear becomes heaven, the heavy and turbid becomes earth, and the Great Dao is manifested. The Dao is the root and origin of the Pre-heaven Supreme Emperor. The Dao generates One, which is Yuqing. One generates Two, which is Shangqing. Two generates Three, which is Taiqing. Three generates all things, with infinite changes. The ethereal qi transforms into high sages, the clear and bright qi transforms into a hundred deities, the fierce qi transforms into the Six Jia, the gentle qi transforms into the Six Ding, the harmonious qi generates the common people, the yin and evil qi transforms into ghosts and spirits, the mixed qi transforms into birds and beasts, the subtle and redundant qi generates insects, and the yin and yang qi becomes Thunder and Lightning, giving birth to all things.

Commentary on the Surging Winds and Clouds of the Three Talismans: Chaos -> Taiyi -> Taichu -> Taisu -> Taiji -> Thunder and Lightning

Thunder and Lightning are the pivot of heaven and earth. The pivot of heaven and the mechanism of earth, yang thunder and yin lightning, the pivot is yin and the mechanism is yang. Thunder generates lightning's煞 (killing energy), Thunder is good and Lightning is evil.

Commentary on the Surging Winds and Clouds of the Three Talismans: Thunder is good, Lightning is evil; Thunder generates lightning's煞. This is derived from the theory of yin and yang, that yang gives birth and yin gives death, but it cannot be discussed in a limited manner.

It is said that all things have the supreme talisman. The supreme talisman is yin and mysterious, governing birth and death.

Commentary on the Surging Winds and Clouds of the Three Talismans: This is the meaning of the Yin Fu.

East Three, South Two, North One, West Four; this is the ancestor of the great numbers, and the Central Five qi. Thunder and Lightning obtain the central qi of heaven and earth, hence called Five Thunders.

Commentary on the Surging Winds and Clouds of the Three Talismans: East Three, South Two, North One, West Four are all numbers of five. This is the number of Earth. There is also one Earth in the center, making three fives. All are numbers of five, hence called Five Thunders. Corresponding to the human body, there are three natures and two spirits, four emotions and one essence, five intentions governing actions, forming the convergence of Three Fives into One. Hence it is also called: "Three Fives repeat, the Heavenly Dao is prosperous." Repeat refers to the Hexagram Return, meaning the beginning of the generation of a single qi.

The East starts from Ren Zi and returns to Geng Shen, nine numbers. The North starts from Bing Zi and returns to Geng Chen, five numbers. The South starts from Wu Zi and returns to Geng Yin, three numbers. The West starts from Jia Zi and returns to Geng Wu, seven numbers. The Center Geng Zi originally has one number, returning to Geng Xu, gaining another eleven numbers, totaling twelve numbers. Five Zis returning to Geng totals thirty-six numbers, corresponding to thirty-six qi. It circles to Hai. At the junction of Hai and Zi, it starts again from Ren Zi. Creation cycles, flowing endlessly. Those who obtain the Dao of Nine and Five are Thunder and Lightning.

Commentary on the Surging Winds and Clouds of the Three Talismans: The so-called "Five Zis returning to Geng" refers to Ren Zi, Bing Zi, Wu Zi, Jia Zi taking the Geng number. The central Geng Zi pushes into Geng Xu, gaining eleven numbers, thus getting twelve numbers. Thus, nine plus five plus three plus seven plus eleven totals thirty-six numbers. The thirty-six qi correspond to this number. Six sixes make thirty-six. This is the cycle of thirty-six qi within the sixty Jiazi.

Metal is born in Si, prosperous in You, five numbers; buried in Chou, nine numbers. Water and Earth are born in Shen, prosperous in Zi, five numbers; buried in Chen, nine numbers. Wood is born in Hai, prosperous in Mao, five numbers; buried in Wei, nine numbers. Fire is born in Yin, prosperous in Wu, five numbers; buried in Xu, nine numbers. Ren Zi is the root of the East, Bing Zi is the source of the North.

Commentary on the Surging Winds and Clouds of the Three Talismans: Si You Chou, Shen Zi Chen, Hai Mao Wei, Yin Wu Xu are all prosperous at five and buried at nine, hence called Nine-Five numbers.

Jia is Thunder, Geng is Lightning, Jia and Geng are the commands of Thunder and Lightning. Ren is the bureau of Thunder and Lightning, Bing is the gathering of Thunder and Lightning, Zi is the ancestor of Thunder and Lightning.

Commentary on the Surging Winds and Clouds of the Three Talismans: Jia is Thunder, Geng is Lightning, Ren is the bureau, Bing is the gathering, and Water is the source of all things, hence Zi is the ancestor.

Jia contains Ji, Ren contains Ding, Bing contains Xin, Geng contains Yi. Therefore, Jia, Bing, Geng, and Ren are masters of Thunder, while Yi, Xin, Ding, and Ji are masters of Lightning. Only Wu and Gui transform into Fire to empty the center, becoming the master of Thunder and Lightning.

Commentary on the Surging Winds and Clouds of the Three Talismans: Also, Jia and Ji combine, Ren and Ding combine, Xin and Bing combine, Geng and Yi combine. Thus, Jia, Bing, Geng, and Ren are Yang, while Yi, Xin, Ding, and Ji are Yin, divided into Thunder and Lightning. There is also Wu Earth for Thunder and Gui Fire for the center as Lightning. Wu and Gui transform into Fire, hence they are in the center of Thunder and Lightning, producing Fire in the center.

As for the Dao of Nine and Five, it is the master of Thunder and Lightning. From East starting at Zi to Si, all are Yang, thus governing heaven and earth, able to wither and flourish all things, and rise and fall through the four seasons. Those who obtain the Dao of Three Ones and Thunder and Lightning: Three is the ancestor number of the East, One is the generating number of the North. This is because the North direction Zi is the Thunder Bureau, and the East direction Mao is the Thunder Gate. The so-called Three Ones is no different from Nine and Five; both are the essential Dao of Thunder and Lightning. Thunder Bureau in the North, Thunder Gate in the East, Thunder Fire in the South, Thunder Command in the West. Jia, Bing, Geng, Ren are Yang Thunder, Yi, Ji, Ding, Xin are Yin Lightning. Wu and Gui are the managers of Thunder Fire.

Commentary on the Surging Winds and Clouds of the Three Talismans: The so-called Three Ones: in the Luoshu, Three is East, Zhen, governing Thunder; One is North, Tianpeng. Hence North is the Thunder Bureau, East is the Thunder Gate, thus called Three Ones. Therefore, Thunder methods often use Tianpeng. Divided by the five directions, East is the Thunder Gate, South is Thunder Fire, North is Thunder Bureau, West is Thunder Command. Yang stems are Thunder, Yin stems are Lightning, Wu and Gui are their managers. Also, because Wu and Gui generate Fire, Wu and Gui are the managers of Thunder Fire.

Thunder and Lightning rely on the Sun's Taiyang for power, rely on the Moon's Taiyin for spirit, and rely on the Big Dipper as the pivot and control. Treasure has its source. Droughts and floods are when water and fire lose their measure, yin and yang err and lie hidden. Drought is when heaven's qi descends, yang qi operates alone, earth's qi does not rise,亢 yang is hot and dry, yang is prosperous and yin is weak. Flood is when earth's qi rises, yin qi operates alone, heaven's qi does not descend, rain is excessive and overflowing, yin is prosperous and yang is weak.

Commentary on the Surging Winds and Clouds of the Three Talismans: Thunder and Lightning do not depart from the Sun and Moon and Big Dipper. The Sun gives power, the Moon gives spirit, and the Big Dipper is its pivot and control. If yin and yang are imbalanced, the seasons lose order. If earth's qi does not rise,亢 yang is hot and dry; if heaven's qi does not descend, rain is excessive and overflowing. This refers to climate changes caused by solar heating and Earth's rotation.

Thunder and Lightning are yin and yang stimulating and peeling. Smoothly it is Thunder, inversely it is Lightning. Yin and yang combine to form Thunder, swiftly it is Lightning. Yin and yang qi, internally and externally turning, attacking each other, swiftly erupting to form Lightning. Qi gathers and spirit meets, mastering the mechanism of life and death, hence able to strike objects.

Commentary on the Surging Winds and Clouds of the Three Talismans: Yin and yang stimulate and peel, thus producing Thunder and Lightning. Yin and yang qi stimulate and fight, forming Lightning. The so-called light Thunder has no Lightning, swift Thunder has Lightning. Hence, when stimulation is intense, electric light is produced; this is Lightning.

Wind and Rain are yin and yang closing and opening, thus able to regulate peace. Fierce winds and rapid rain, yin and yang change and deviate. Wind is Qian and Kun closing and opening, like a bellows. The qi of the great void sighs to become wind, following the heavenly pivot turning and the earth axis emitting. Hence, the Xun direction and Earth Gate are the Wind Gate. The void valley generates wind, responding to the season, the five qi are balanced; violating the season, the five elements deviate. Generating wind and rain is the extreme of heat.

Commentary on the Surging Winds and Clouds of the Three Talismans: Yin and yang closing and opening, their yin and yang changes, thus able to regulate wind and rain to adjust seasons. Between heaven and earth, like a bellows, inhaling and exhaling, the qi of the great void is air, emitting as it rotates with the heavenly pivot and earth axis (this refers to wind formed by Earth's rotation and influenced by wind direction). Hence, Southeast is the Wind Gate, consistent with the monsoon theory. South warm, North cold, is the constant of time. Or the rotation of Southeast, Northwest, suddenly sunny, suddenly rainy, due to the change of a single qi, the wonder of heaven and earth closing and opening.

Clouds are the spirit of heaven. Yang spirit receives yin, essence condenses to become heaven; Yin essence receives yang, spirit knots to become earth. Yin essence descends and earth does not respond, mountains and rivers produce clouds. Yang spirit rises and heaven does not respond, caves and valleys rise with fog. If not the rising and falling of yin and yang, then it is mountain mist and miasma. Thunder is yin outside, yang inside, stimulating and peeling to become Thunder, having sound but no substance. Lightning is yin inside, yang outside, emitting to become Lightning, having light but no sound. Rain is heaven's qi descending, earth's qi rising, yin and yang harmonizing, sweet rain pouring. Frost, dew, snow, hail, and sleet are yin and yang rising and falling, intersecting. Receiving the肃煞 (solemn and killing) qi of autumn and winter to become frost; receiving the生育 (nurturing and generating) qi of spring and summer to become dew; receiving the冲和 (harmonious) qi of the four seasons to become snow; if not in its time, it is also deviant. Yin and yang intersect but do not combine, yin coerces yang, yang qi does not enter, stimulating to become hail. Yin qi stagnates, and yang qi is subtle, yin qi does not enter, scattering to become sleet. Rosy clouds are at sunrise and sunset, the qi of the Kunlun Red Water, reflected to appear. The principle is sunlight射 (shooting) into clouds, forming colors. Morning must rain, evening must be clear. Rainbow is west in morning, east in evening, sunlight射 (shooting) into water shadows, the heaven and earth浸淫滥泆 (overflowing) qi. Red is earth qi, blue sky is spirit qi. When yin and yang are peaceful, times are harmonious and years abundant, yin and yang intersect, sun and moon eclipse, this is the constant of heaven and earth. Alas. Heaven is heaven, earth is earth, due to the change of two qi, thus making all things distinct and separated. Fire is in water, fire can蒸 (steam) water. When arriving at the煞 (killing) direction, thunder and rain must arrive. This is creation, heavenly mechanism, thunder mechanism. Thunder and Lightning are truly central and upright qi, operating yin and yang, governing creation. The pivot of heaven and mechanism of earth, closing and opening two qi before formless; Yang Thunder and Yin Lightning, changing all spirits at the beginning of form. The mechanism of movement and stillness for change: people know its spirit as spirit, but do not know why the non-spirit is spirit. Thus, humans are the most spiritual. Ancient sages and worthies, explored the source of creation, probed the mystery of chaos, participated in the gate of the mysterious female, this is called the root of heaven and earth. Hence called the Mysterious Pass Single Aperture.

Commentary on the Surging Winds and Clouds of the Three Talismans: This discusses yin and yang and seasons, speaking of the principle of Thunder and Lightning. However, to control Thunder and Lightning, one must seek the Mysterious Pass Single Aperture.

The Mysterious Pass Single Aperture discusses ears, eyes, mouth, nose, tongue, liver, heart, spleen, lungs, kidneys, navel wheel, tailbone, bladder, and anus. Between the two kidneys, one aperture, squeezed down one inch and three fen, Mingtang, Niwan, Guanyuan, Qihai, are all not it. This aperture has no sides, no inside or outside, no front or back, no long or short, no wide or narrow, no deep or shallow, no big or small, no division of east, west, south, north, no rule of green, red, black, white. It does not attach to things, does not stick to images, does not increase or decrease, no new or old, no lack or surplus. In the center of our body, it is the root of spirit and qi, the valley of emptiness, called Xuanpin. It is truly the boundary between heaven and earth, the node of yin and yang mixing. The poem says: This aperture is not an ordinary aperture, in the center again one center. All spirits emerge from here, directly connecting with heaven.

Commentary on the Surging Winds and Clouds of the Three Talismans: This speaks of the characteristics of the Mysterious Pass Single Aperture.

If a person can connect this aperture, then all apertures are connected. Moving one spirit moves all spirits; this is truly the aperture of Thunder and Lightning. It is precious to have a righteous mind and sincere intention, must make essence mix and flow, qi linger, spirit blend, heart deep and clear. Naturally, the True Person appears. Like a fish in a deep abyss, floating and swimming keeping within the rule. Such wonderful use, its meaning is profound. The Master said: A single qi of chaos, without light or form. Five major changes, can be spoken and named. From the Primordial Law King hanging the precious pearl at the beginning of Fuli, this meaning and principle, wonderful use is manifested. Later masters, before writing talismans, must gather essence and meet spirit, in the moment of obscurity and恍惚 (trance), operating a point of innate bright spirit, rising with thoughts, knotting three flowers at the top of the head, gathering two luminaries between the eyebrows, shining eyes bursting with light, forming a round image. This is the Great Dao, the single qi of pre-heaven. Encompassing heaven and earth, summarizing all spirits. The so-called golden light gathering in four directions, how dare not arrive. Or writing talismans on paper, then starting Qian, reversing to return to Qian and stop, then in the round image making another point, frying in the middle. This is yang essence, one's own yuan chen. Shining boundlessly, filling the universe. Then writing talismans on it at will, entering to distribute qi, issuing commands, nothing is not complete. Thus knowing that in the round image, nothing is not connected, nothing is not possible. Those who create this Dao, cultivating internally, gather spirit into treasure, transcending the ordinary to enter the sage; applying externally, adjust yin and harmonize yang, help people and benefit things. As for driving and employing thunder and lightning, subduing ghosts and spirits, it is an easy matter. Alas. Before thoughts move, body and nature are clear. When intent and qi sprout, spirit should master one. Ten thousand methods and thousand scriptures, nothing outside of this.

Commentary on the Surging Winds and Clouds of the Three Talismans: Cultivate the primordial spirit through internal refinement, then apply it to talismans, nothing is not verified.

Master said: The root and origin of the Great Dao, truly holding the center, wonderful existence is natural, golden light ten thousand layers.

Master said: Spirit complete and qi strong, true essence wondrously condensed, dot and transform it, all methods become spiritual.

Also said: All methods have their own schools, each dividing into paths. Only the Mysterious Pass Single Aperture, the single qi of pre-heaven, cannot be compared to other methods each speaking of schools and dividing into paths, bound by boundaries. The Lingbao, Shenxia, Xuanji, Qingwei, Dongxuan, Taiji, Zhan Kan various stages of Thunder methods, and various stages of examination and summoning orthodox methods, each have their own numbers and sects, different lineages. But the wonder of the Mysterious Pass Single Aperture and the single qi of pre-heaven, meets its source on both sides, connecting the theories of all methods, unchanging in ancient and modern times. Therefore, whether practicing merit and sitting, or gathering ten thousand spirits, must first clarify the mind and spirit, make the whole body bright and clean, like a glass bottle, like a crystal bead, like a bright mirror, inside and outside empty and clear. Operate a point of innate bright spirit, rising with thoughts. Just reaching the wonderful gate, it spreads from the two eyes intersecting at the brow center, scattering into the vast sky, round and bright. Heavenly gate golden light descends to the Earth Gate, golden light intersects, in the middle thunder and lightning shine, mixing into one true person. My body sits in the middle, practicing merit entering stillness, reciting scriptures and mantras, or stands in the middle, master of creation, gathering ten thousand spirits, driving thunder and lightning. Descending from the Heavenly Gate, exiting from the Earth Gate, nothing is not majestic and shining, wearing heaven and treading earth. Such great virtue and power of spirits, listen to my commands, wherever one thought arrives, wondrously combines with naturalness.

Commentary on the Surging Winds and Clouds of the Three Talismans: Although all methods are different, the Mysterious Pass Single Aperture is common to all.

Also said: Spirit is Thunder in heaven, Fire on earth, Spirit in the human body, Heart in the viscera. Essence is Rain in heaven, Water on earth, Essence in the human body, Kidney in the viscera. Soul is Wind in heaven, Wood on earth, Soul in the human body, Liver in the viscera. Po is Lightning in heaven, Metal on earth, Po in the human body, Lung in the viscera. Intention is Cloud in heaven, Earth on earth, Intention in the human body, Spleen in the viscera. With my spirit, combine with the spirit of heaven, earth, and all things into one spirit, exhale to become Thunder. With my essence, combine with the essence of heaven, earth, and all things into one essence, blow to become Rain. With my soul, combine with the soul of heaven, earth, and all things into one soul, sigh to become Wind. With my po, combine with the po of heaven, earth, and all things into one po, hiss to become Thunder. With my intention, combine with the intention of heaven, earth, and all things into one intention, exhale to become Cloud. Ears, eyes, mouth, tongue, nose, spirit, essence, soul, po, intention cluster towards the center, transforming into pre-heaven qi. Thus, wind, clouds, thunder, rain, lightning are all born from a single qi. Born from qi, qi born from heart. Heaven and earth are my heaven and earth, all things are my all things. I am born from heaven and earth, heaven and earth are born from me. Storing spirit and subduing qi, qi gathers and spirit meets, all from one's own spirit combining with heaven's spirit.

Commentary on the Surging Winds and Clouds of the Three Talismans: Heaven and humanity united, blowing air to become rain, sighing to become wind. This qi is not the qi of mouth and nose, but relies on the ancestral qi of pre-heaven.

Also said: Thus writing talisman seals and chapters, must first with my spirit, combine with that spirit, with my qi, combine with that qi. Essence governs spirit, spirit governs qi, qi governs talisman, talisman governs spirit. This acts and that responds, this feels and that becomes spiritual. Initially not laboring bitter will and imagining, nor laboring effort and action. Just not operating a qi in pre-heaven, operating primordial spirit in oneself. The spiritual follows its own spirituality, no need to ask why it is spiritual. The responding follows its own response, no need to ask why it responds. People know its spirit as spirit, but do not know why the non-spirit is spirit. Sad, not knowing the wonder of non-action as true merit, not knowing the wonder of naturalness as the highest Dao. Knowing but not clear, believing but not reaching, far from the Dao. Alas, spoken out of necessity. Clear and deep, resting all movements in one stillness, gathering all existence into one nothing, making my spirit and qi return to the sea, primordial spirit appears. Holding the brush facing the heart, staring at it, operating the body's spirit light from the two eyes combining at the brow center, shining eyes bursting with light forming a round image, then writing talismans here. This light shines like lightning, like golden snakes, following the talismans I write, flying around the brush, flashing brilliantly, from subtle to manifest, gradually expanding, filling the universe, changes infinite. Thus, a point of spiritual light connects heaven and earth, wondrously combines with naturalness. Spiritual mechanism responds and meets, one spirit ten thousand connections, penetrating internal secrets, changes infinite. Do not show to those who are not people.

Commentary on the Surging Winds and Clouds of the Three Talismans: Essence governs spirit, spirit governs qi, qi governs talisman, talisman governs spirit. This is the essential secret.