《太上三洞神咒》Vol. 7

The seventh volume of the Supreme Three Caverns Divine Incantations records several important Daoist exorcism mantras, primarily used for prayer, deity summoning, and expelling evil influences. These incantations harness the power of specific linguistic formulas to invoke assistance from natural elements and divine beings.

The first section, "Thunderbolt Talisman Incantation," summons the power of lightning. It calls upon the Wood Deities of the East (Jia-Yi, represented by the Horn and Winnowing Basket constellations), the Fire Deities of the South (Bing-Ding, represented by the Chariot constellation), the Metal Deities of the West (Geng-Xin, represented by the Legs and Three Stars constellations), and the Water Deities of the North (Ren-Gui, represented by the Dipper and Wall constellations) to manifest their power. The incantation describes thunder envoys and fire-bell generals descending with lightning strikes, hail, and frost, specifically targeting blood-sacrifice-demanding demons and malevolent spirits that harm living beings. All evil entities, regardless of size, shall be shattered by thunder—those who submit may survive, while resisters will perish.

The second section, "Command Talisman Incantation," depicts the might of the Great Scarlet Heaven Deity (a Daoist guardian). This deity, wielding a needle-hammer, patrols the Three Realms (heaven, earth, and water), capable of dimming the sun and moon and obscuring the stars. Riding an iron-wheeled chariot, he can topple mountains, making ghosts and spirits weep.

The third section, "Flying Lightning Talisman Incantation," invokes the fiery clouds and thunder of the Cinnabar Heaven (the southern celestial realm). This divine power collects demonic qi above and severs evil influences below, with unceasing lightning and unrelenting gales. Through this power, practitioners may transform their physical form and ultimately behold the Celestial Emperor.

The final section, "Demon-Shattering Incantation," details the appearance and abilities of the Great Deity of Divine Law (a Daoist enforcer). This azure-skinned deity, ten thousand zhang tall, musters celestial soldiers and generals, driving a blazing chariot with fiery wheels. He specializes in punishing tree-dwelling spirits, cave-dwelling monsters, and evil deities who demand blood sacrifices and harm common people. These wicked entities cannot be pardoned even during amnesties—they must be executed immediately. This incantation can also retrieve lost souls for the sick, restore health, increase blessings and longevity, and propagate orthodox Daoist teachings.

Each incantation concludes with the standard Daoist formula "Swiftly, swiftly, in accordance with the statutes and ordinances" (急急如律令), indicating immediate execution like legal decrees. These mantras exemplify the Daoist practice of mobilizing natural forces and upholding cosmic order through sacred language.

The Lingjian (Spirit Sword) Incantation states: The essence of Heaven (Qian representing the sky) and Earth (Kun representing the earth) resonates with the power of sun, moon, mountains and rivers, capable of commanding thunder and directing primordial Qi. This mantra can destroy malignant entities and harmonize all things (the phrase "hengli zhen" derives from favorable hexagrams in the Yijing). The talismanic decree of the Supreme Lord Lao (the highest Daoist deity) awes the ten directions, compelling obedience from all celestial and earthly spirits. The divine kings of the Three Realms (heaven, earth and water) and the officials governing life and death must manifest, while the earth deities of the Nine Provinces unite with true divinities—even mountains and oceans make way. The Five Directional Thearchs (Daoist guardian deities) provide protective escort, with all celestial constellations offering assistance. The concluding phrase "ji ji ru lü ling" is a standard Daoist incantation ending meaning "to be executed immediately according to the statute."

The Dragon Talisman describes: A golden thunder dragon manifests across the heavens, commanding the water palace deities of the Nine Rivers and Five Lakes. It transforms lightning, governs Yin energies, and directs celestial troops to disperse clouds and Qi, ascending directly to the Nine Heavens. The Liujia and Liuding (Daoist guardian generals) must act immediately upon receiving the celestial decree.

The Great One's Emissary Incantation has three sections summoning protectors from different realms: The first invites emissaries from the celestial bodies—sun, moon, stars and the Northern Dipper (Xuanji Yuheng being alternative names for the Big Dipper)—who hold Mount Tai in their left hands and grasp Kunlun Mountain in their right, annihilating demons wherever they go. The second summons the Seven Origin Star Lords of the Northern Dipper from the ten-thousand-mile waters of the north, who command the Five Sacred Mountains' deities and the Liuding generals. The third invites dragon kings from the water realm and the Three Platforms star officials (Daoist astral deities), with the Five Mighty Warriors purging heaven and earth. These emissaries wear iron armor—when the talisman arrives, they thunderously eliminate demons, reducing resisters to dust.

Wind-Dispelling and Cloud-Summoning incantations manipulate weather: The former invites the Solar God (Great One's Yang Brilliance) and the mighty emissary from the Liujia generals, capable of whipping up sandstorms. The latter invokes the Great One's Yin energies and cloud emissaries who veil the sky. Both are executed by General Shaoyang (a thunder department deity).

The Thunder-Directing Incantation summons the Great One's perfected being (the supreme deity's manifestation) and the Six Yang Gods—when the Fire Chariot Emissary (a thunder department spirit) appears, thunder shakes heaven and earth. These incantations embody the Daoist belief that specific language can mobilize natural forces, as practitioners through visualization (meditation) and spells achieve resonance with divine beings.

These passages are Daoist incantations used to summon deities and dispel natural disasters, each concluding with the phrase "ji ji ru lü ling" (immediately execute as law commands), meaning "act swiftly as if obeying an imperial decree."

The first passage, the "Flying Thunder Incantation," summons Taiyi Xuanming (a supreme Daoist deity) and the essence of Bingding (fire gods), commanding the Lightning Envoys to illuminate heaven and earth, while demanding General Shaoyang (a thunder department commander) to swiftly deliver and execute the talismanic orders.

The second, the "Rain-Dispelling Incantation," invokes Supreme Dan Yuan (a Daoist deity) and the essence of the Zhen constellation (stellar spirits), ordering the Moisture Envoys to spread beneficence widely, again demanding General Shaoyang to act immediately.

The third, the "Hail-Scattering Incantation," calls upon Taiyi of the North Pole (Polar Star deity) and the Jade Radiance Primordial Essence (water spirits), commanding the Hail Envoys to disperse hailstorms with the speed of thunder and wind.

The fourth, the "Thunderbolt Incantation," summons Taiyi Tianchong (a thunder department deity) and the Striking Xu Deity (directional god), ordering the Thunderbolt Envoys to act swiftly with boundless flames.

The subsequent "Wooden Youth Incantations" are specialized prayers for clear weather: the first commands thunder gods to gather clouds and cease rain; the second demands the Three Offices (thunder department institutions) to open the skies, with the Five Thunders (directional thunder gods) immediately halting rainfall; the third invokes the Wooden Youth Deity from the Jade Purity Jade Mansion (highest Daoist paradise), ordering floating clouds to disperse and rain to stop, with violators facing punishment; the fourth summons the Five Directional Thunder Dukes and Flying Cloud Deities to swiftly clear mist and reveal sunlight.

The final "Blazing Fire True Form Incantation" invokes the Great Thunder Command Deity (supreme thunder department god), describing his awe-inspiring form as he commands the seventy-two departments of Water Emperor Dragon Spirits (aquatic pantheon) and Heavenly Fire Blazing Deities (fiery pantheon), demanding their immediate manifestation of divine power through simultaneous wind, fire, thunder, and lightning.

These incantations exemplify Daoist Thunder Magic (lightning-summoning techniques), employing the invocation of functionally specialized deities alongside Fulu (divinely authorized talismans) to combat natural calamities. The recurring "ji ji ru lü ling" is a distinctive Daoist incantation finale, expressing absolute command over the celestial forces.

This scripture records several powerful incantations from Daoist Thunder Magic (Leifa), primarily used to summon thunder deities and expel malevolent forces. In Daoism, Thunder Magic is a practice that harnesses natural energies, where adepts invoke thunder gods through chanting, hand seals, and Gangbu (a special ritual stepping pattern).

Dark clouds churn, lightning flashes, as divine beings descend with thunder shaking heaven and earth. Wind and rain follow in their wake, demons prostrate in submission, and mountains crumble. The Great General Red Heaven's Swift Fire (Chitian Chuahuo, one of Thunder Ministry's chief deities) streaks across the firmament, reprimanding flood dragons and swiftly executing talismanic commands.

Next comes the Oath of Swift Fire: "By the Supreme Unity's embodied truth, the Law-Commanding Great Spirit (Lüling Dashen) moves with five chariots and eight steeds (Wuche Bama, Thunder Ministry's ceremonial procession), wielding thunderbolts of immense power. The Celestial Emperor decrees—assist my might! Let lightning reveal true form instantly! To disobey is to break sacred covenant; should I betray you, may I never attain the true Dao." The subsequent series of "Om Hong Hong" comprises esoteric thunder mantras unique to Thunder Magic for summoning deities.

The Five Thunder Gangbu chant describes the power of ritual steps (Yubu): "First step shakes celestial thunder; second opens earth's waterways; third unleashes thunderfire; fourth penetrates with lightning; fifth summons Five Thunder Envoys (Wulei Shizhe) to eradicate evil and expel calamitous dragons." This stepping pattern connects with the Three Pure Ones (Sanqing) and commands the Wind Earl and Thunder Duke.

The Summoning Swift Fire incantation details Thunder Ministry's divine might: "The Law-Commanding Great Spirit governs wind and fire, traversing cosmos in an instant to behead demons. Bearing the Celestial Emperor's decree, it directs fire deities to scatter winds and cast flames, gathering clouds to release rain. Thunder Fathers and Lightning Mothers arrive at the chant's call—a single peal startles all within ten thousand li. These mantras can shake Mount Kunlun, mobilizing Five Phases' Qi (Wufang Zhiqi) to subdue demons with thunder."

The final Thunder Oath emphasizes divine authority: "Thunder gods stand majestic, their awe radiating ten thousand li, sweeping away specters and dispelling inauspicious forces. The Celestial Emperor's edict manifests instantly—destroying demonic lairs and annihilating ghostly hordes." Each incantation concludes with "Swiftly, swiftly, in accordance with statutes and ordinances (Jiji rulüling)," demanding immediate execution like imperial law.

This scripture records several powerful thunder magic incantations in Daoism, used for exorcising evil, curing illnesses, and subduing demons. These incantations are all connected to the Thunder Department deities (the Daoist pantheon governing thunder and lightning) and require specific rituals and sincere devotion when performed.

The first section, the "Soul-Summoning Incantation," describes a method of invoking the soul to return to the body and heal illnesses by swearing a blood oath (the most solemn form of vow in ancient times) to heaven. The phrase "urgently, urgently, as the law commands" at the end is a common closing formula in Daoist incantations, signifying immediate execution.

The "Thunder-Commanding Incantation" details the invocation of the Five Directional Thunder Gods (deities governing thunder from the east, south, west, north, and center). These thunder deities have stern, iron-faced majesty and respond to the voice, commanding numerous Thunder Department generals such as the Six Ding and Six Jia (Daoist guardian deities) and the Fire-Bell Divine Troops. They can expel demons, relieve the suffering of the people, execute divine law on behalf of heaven, and manifest the Dao's principles.

The "Oath of a Hundred Transformations Incantation" focuses on the origin and power of the Great God of Swift Fire (one of the chief deities of the Thunder Department). This divine general once distinguished himself in battle during the Yellow Emperor's era and was later enfeoffed as a chief deity of the Thunder Department. The incantation vividly describes his riding a fire dragon and leading the Thunder Department's generals in patrolling the Three Realms. Performing this ritual requires offerings such as clear tea, purified water, and peachwood incense, along with burning talismans to summon the deity's descent. This divine general can dispel plagues, slay demons, resolve grievances for the people, and restore health.

Lastly, the "Oath of Universal Aid Incantation" supplements the origin of the Swift Fire God: he was originally a general under the Yellow Emperor who, after dying in battle, was appointed by the Jade Emperor as a thunder deity. The incantation vividly portrays his awe-inspiring image—wings spewing flames, eyes blazing like lightning—and the earth-shattering power of his thunder chariot.

These incantations all emphasize that the practitioner must sincerely swear an oath, for violating it will incur heavenly punishment. Collectively, they embody the core Daoist thunder magic philosophy of "executing heaven's transformations and aiding the world to save humanity," harnessing the power of thunder to expel evil, uphold righteousness, and protect the people.

These passages are thunder magic incantations from Daoism used for exorcism and epidemic prevention, primarily employed to subdue demons, eliminate disasters, and resolve misfortunes. Let me explain each section in detail:

The first passage is an exorcism chant, which means: Demolish the lairs of monsters, burn down temples of evil spirits, and slay malevolent deities and vengeful ghosts. Make all lurking corpse-demons and pestilential vapors completely dissolve and disperse, resolving grievances and resentments so people are no longer haunted. Eliminate legal disputes and overcome calamities and hardships. Simply by devoutly worshiping my image, reciting my name, and burning my talismans (fulu), I will manifest in physical form, responding to every call without obstruction. Be at ease and fear not—I vow to relieve the suffering of all beings, incarnating across the Three Realms to universally save souls. Wicked ghosts and treacherous spirits dare not defy me; a single wrathful glance will scatter all forms of evil. Execute this command immediately!

The second passage, the Universal Salvation Chant, summons the deities of the Thunder Department: the Fierce Thunder Generals, the Blazing Fire Great Deity (chief deity of the Thunder Department), the Thunder God and Lightning Mother, the Wind Earl and Rain Master, Marshal Shaoyang (a Thunder Department marshal), the Iron-Faced General (a Thunder Department guardian), and the Envoys of the Five Directions' Savage Thunder. The incantation states: You must heed my command, for I wield the Celestial Emperor's decree by the authority of the Daoist tradition, specializing in thunderous executions. Assist me in slaying demons, dispelling plagues, resolving grievances, eliminating disasters, freeing people from shackles and prison, demolishing temples of evil spirits, suppressing mountain spirits and cave monsters, and capturing malevolent ghosts to relieve suffering. For every plea, you must act without delay. This is a blood oath sworn according to the Mystic Gate's covenant, enforced by the Jade Emperor's decree—do not disobey. Go forth swiftly and unleash the might of thunder! I await with sword in hand before the altar, demanding immediate retribution!

The third passage, the Broad Response Chant, summons the Blazing Fire Command Great Deity under the Thunder Ancestor (supreme deity of the Thunder Department): This Great Deity blazes with flames ten thousand zhang high, with a blue face and fangs, his aura piercing the heavens, his roar shaking the Thunder Court. Wielding axe and drill, he musters celestial soldiers and generals, treading fire wheels to traverse water and flame. The incantation declares: The True Man of Kuigang (the Big Dipper Star Lord), the Disaster-Removing Warriors, the Demon-Subduing Generals, and others must come to break curses, resolve misfortunes, and free people from legal troubles and plagues like consumption. Even the wicked ghosts and powerful spirits lurking in mountain caves, along with demonic pregnancies, must be reduced to dust. You must disperse divine energy (qi) throughout the cosmos, issuing commands to protect homes and nations. When displaying divine might, the Celestial Emperor's decree empowers you to traverse ten thousand miles unimpeded. Manifest your power without delay—wind and fire shall not cease. Execute this command immediately!

The final passage, the Dismissal Chant, is concise and forceful: The Fierce Thunder Generals command all living spirits, their majestic radiance illuminating heaven and earth. The phrase "急急如律令" (jí jí rú lǜ lìng) is a common Daoist incantation conclusion meaning "Execute immediately according to the law and decree." These chants exemplify the characteristics of Daoist thunder magic, which employs the power of thunder to exterminate evil and universally aid humanity.

This scripture contains three sets of Daoist incantations for exorcising evil and dispelling epidemics, primarily used to banish malevolent forces, resolve karmic entanglements, and eliminate pestilence.

The first section is the General Exorcism Chant, describing how celestial deities employ thunderous might to punish wickedness: With mountain-crushing power, they strike down evil, as the divine overseers of heaven and earth impartially watch over the world. No wicked deed escapes retribution—this chant dissolves grudges, erases sins, and severs disputes over debts and blood feuds. It cuts off the bonds of illness, halts legal misfortunes, and expels the Five Plagues (ancient belief held that epidemics were governed by five plague deities). It fosters harmony among kin, silencers quarrels, and brings peace to all directions while curing diseases. This talismanic decree must be executed immediately—those who defy it shall face celestial punishment, with the Thunder Gods manifesting their power without delay.

The second section, the "Thunder-Fire Chant," summons the Thunder Gods of the Fire Department: The Five Thunder Gods (five marshals of the Daoist Thunder Ministry), embodying the essence of fiery virtue (huode), obey the commands of the Jade Pivot Court (the highest authority of the Thunder Ministry) to govern the thunders. The valiant generals of the Three Realms (heaven, earth, and water) all heed my summons, and the fire-thunders of the Six Heavens (six celestial realms in Daoism) bow to my authority. By divine mandate, I descend to subdue ghosts and spirits, wielding sacred power to disperse primordial qi (vital energy), commanding flames to ride the winds, leading countless celestial troops to shake the skies with thunder. Lightning splits the clouds—swift execution permits no delay.

The third section, the "Thunder-Deployment Chant," details the Five Directions Thunder Method: The God of Mount Tai aids in wielding thunder to execute the treacherous. It summons the Thunder Gods of the five directions—east, south, west, north, and center:

• The Azure Thunder of the east ignites azure flames, exterminating the wood-aligned azure plague (corresponding to the Five Phases theory), shattering wood-element spirits and demons.
• The Crimson Thunder of the south ignites crimson flames, exterminating the fire-aligned crimson plague, burning away fire-element spirits and demons.
• The White Thunder of the west ignites white flames, exterminating the metal-aligned white plague, crushing metal-element spirits and demons.
• The Black Thunder of the north ignites black flames, exterminating the water-aligned black plague, dissolving water-element spirits and demons.
• The Yellow Thunder of the center ignites yellow flames, exterminating the earth-aligned yellow plague, decomposing earth-element spirits and demons.

Finally, it summons the Supreme Thunder General of the Central Heaven, the Swift-Fire Commander of Divine Law, to disperse primordial qi, rouse thunder, fire, wind, and clouds, and unleash lightning and hail. The Wood Star (Jupiter) of the Thunder Palace stirs the thunder, the Fire Star (Mars) of the Li Palace ignites flames, the Metal Star (Venus) of the Dui Palace summons clouds, the Water Star (Mercury) of the Kan Palace... (original text fragmentary) joins in manifesting awe-inspiring power.

This scripture contains two Daoist exorcism incantations (spells with magical power) - the "Demon-Subduing Incantation" and the "Demon-Destroying Incantation" - showcasing the formidable might of Daoist Thunder Magic (rituals harnessing lightning power).

The Demon-Subduing Incantation depicts celestial deities unleashing thunderous force: Yuanshi Tianzun (the supreme Daoist deity) manifests the Five Directional Thunder Gods who create heaven and earth while commanding countless divine troops. These thunder deities possess awe-inspiring forms - some with four heads and eight arms, golden-eyed with gaping maws, others towering ten thousand zhang tall, capable of devouring demonic entities. The Thunder Duke and Lightning Mother (deities governing thunder and lightning) unleash crackling bolts as tempests shake heaven and earth, causing sun, moon and stars to tremble. Even the underworld spirits reverently obey. The incantation emphasizes that any malignant entity harming living beings will be annihilated by thunderous decree (divine mandate), burned to ashes.

The Demon-Destroying Incantation summons millions of celestial soldiers from the Nine Heavens, capable of subduing celestial demons above and patrolling the underworld below. These divine generals wield extraordinary powers - some devour sun and moon, others spew blazing flames while wielding Flowing-Gold Fire Bells (ritual implements), commanding thunder, wind and torrential rain. All spirits and demons must bow in submission. The text specifies that reciting this scripture during Ren-Gui or Zi-Hai hours (auspicious time periods) brings authentic spiritual protection and unity with the Dao.

Both incantations conclude with "Swiftly, swiftly, in accordance with the statutes and ordinances" - a standard Daoist spell-ending phrase indicating immediate enforcement of celestial law. These incantations embody the Daoist religious concept of using thunder's righteous energy to suppress evil, allowing practitioners to invoke divine power through recitation for exorcising demons and protecting life.

This scripture contains a series of Daoist exorcism incantations that primarily invoke the power of Thunder Department deities to suppress evil forces. The recurring phrase "ji ji ru lü ling" (immediately obey the command) at the end of each incantation is a standard Daoist talismanic conclusion meaning "execute this order without delay."

The first segment is a Household Protection Incantation, petitioning Thunder Department generals to guard dwellings and expel demons and plagues. The Five Thunder Generals (principal commanders of the Thunder Department) stand guard over the residence, enforcing the unbreakable decree of the Jade Emperor (supreme deity in Daoism).

The second incantation, the Summoning Charm, calls upon all celestial and terrestrial spirits. From the pure Qi of the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) to the Five Directional Thearchs, deities of the Three Realms, mountain and water deities, and underworld troops—all must heed the command. It particularly emphasizes thunder magic's potency: those who resist thunder magic perish, while compliant beings thrive. The Jade Emperor's pure yang energy manifests through thunderbolts to eliminate demons and save people.

The third segment, the Fierce Might Incantation, describes the thunder gods' majesty. As supreme rulers of the Three Realms, the celestial thunder deities command heaven, earth, and the underworld, subduing all demonic forces. The Five Thunder Vanguard Generals (Thunder Department executioners) arrive with lightning and tempests, forcing demon kings to bow and evil spirits to reveal themselves, thereby protecting orthodox teachings and delivering common people. Both celestial and terrestrial deities (earth gods) must respectfully welcome them.

The fourth incantation, the Awesome Radiance Charm, depicts the thunder gods' majestic procession. The Great God of Awesome Radiance (a high-ranking Thunder Department general) leads celestial troops with wind, thunder, rain, and lightning—slaying encountered monsters and annihilating ghosts. Thunder Gods, Lightning Mothers, Wind Lords and Rain Masters (weather deities) all act upon the Jade Emperor's urgent command.

In the fifth Great Thunderbolt Incantation, the Three Primes and Nine Elders (Daoism's three supreme deities and their nine manifestations) deploy celestial armies to capture demons. Yaksha generals (protective deities from Buddhism) join the battle to devour evil creatures. The Jade Emperor orders the protection of common people—when evil spirits surrender, human prosperity flourishes.

The sixth Water Essence Incantation mobilizes water deities' power. As quintessential energy of the Five Phases, water spirits circulate through the Three Realms to purge fire toxins. When water essence enters the human body, it stabilizes the hun and po souls (ethereal and corporeal souls), cleansing internal pathogenic influences. The Jade Emperor commands it to suppress fire disasters.

Though the seventh Fire-Quelling Incantation appears incomplete, its title indicates its specialized purpose for extinguishing fires. This complete set of incantations systematically demonstrates the formidable power of Daoist thunder magic in exorcism rituals.

This scripture contains three groups of Daoist exorcistic incantations (spells with spiritual power), respectively used for summoning thunder deities, resolving karmic entanglements, and facilitating childbirth. Here is the modern interpretation:

The first passage invokes thunder deities. The Jade Emperor (supreme deity in Daoism) commands thunder gods to descend and suppress "fire stars" (referring to fire-related disasters), following the ritual practitioner's actions. The thunder deities, obeying celestial mandate, command myriad spirits, capable of capturing souls and suppressing fire demons (malign spirits causing fires). The Palace of the Sun (Rigong) governs the stars, and the practitioner, commissioned by the Jade Emperor, protects the people while holding Fulu (Daoist ritual talismans) to guard the altar. Should any evil spirits resist, they will be slain by thunder swords and burned by celestial fire. The concluding phrase "urgently as the law commands" is a common ending in Daoist spells, signifying immediate execution.

The second incantation specifically resolves various karmic entanglements, including: conflicts between heaven-earth and Yin-Yang, unresolved grievances from past-life parents, ancestral debts spanning seven generations, curses from living relatives, blood debts and financial obligations, romantic entanglements, and oaths sworn before the kitchen god. It particularly mentions dissolving "Blood Lake and Rocky Gorge" (Daoist term for pollution caused by childbirth blood) and sins recorded by the "Thirty-Six Offices and Seventy-Two Bureaus" (underworld administrative divisions). The warning states that if these karmic knots remain unresolved, thunder gods will mercilessly strike down evil entities with thunder axes, reducing them to ashes.

The third "Five Thunders Childbirth Incantation" assists delivery. Through Gangbu steps (Daoist ritual footwork), it summons thunder gods from five directions: the first step summons celestial thunder, the second terrestrial water-wind thunder, the third shaking thunder, the fourth penetrating thunderbolts, and the fifth dispatches five thunder envoys. These thunder deities can eliminate gu poison and expel calamitous dragons, their power reaching directly to the celestial court. The incantation emphasizes cleansing blood lake pollution, distinguishing divine fetuses from ghost fetuses (normal fetuses versus those affected by malign energy), keeping karmic creditors away from the mother, and ensuring smooth delivery. Finally, it mentions the protection from the Director of Destinies (deity governing lifespans) and the Supreme Oneness Savior from Suffering (Daoist salvation deity), with the Nine Heavens Sovereign God bestowing auspicious blessings.

This text records a series of Daoist incantations used to safeguard women during childbirth. These spells primarily invoke thunder deities (such as the Thunder God and Lightning Mother) and the Six Ding and Six Jia (Daoist guardian generals) to expel evil influences and protect the birthing process, reflecting Daoism's sacred attitude toward the emergence of life.

The first section is a general protective incantation, beseeching divine beings to ensure the safety of the fetus, whether born or unborn, to sever karmic debts between parents and children, and to resolve past grievances. It specifically mentions the Six Ding and Six Jia generals and fire deities, who can cast flames across vast distances and purge all directions—those who comply with the will of heaven shall live, while those who defy it shall perish.

The second section, the "Delivery Rescue Incantation," directly summons thunder deities (the Thunder God, Lightning Mother, Fire Master True King, etc.), commanding them to destroy the lairs of evil spirits, dispel malign energies causing difficult labor, and ensure the safety of both mother and child. The incantation emphasizes that these deities must respond immediately, as if executing the decree of heaven.

The third section, the "Fetal Knot Release Incantation," depicts the awe-inspiring spectacle of thunder deities in action—blazing thunderclouds, lightning streaking across the sky—while ordering celestial soldiers to untangle any obstructions in the womb and ensure smooth delivery. The spell warns that any hesitation from the deities will be considered defiance of the Shangqing (Highest Clarity, the supreme Daoist celestial realm) decree.

Subsequent incantations address specific scenarios: the "Path-Opening Incantation" employs imagery like fiery crystal birds to clear the way for the mother; the "Labor-Inducing Incantation" calls upon the Great God of Birth Supervision (deity overseeing childbirth); the "Dead Fetus Expulsion Incantation" delivers stern commands for retained stillbirths; finally, the "Fire-Warding Incantation" and "Pacing the Dipper Incantation" are accompanying spells for fire prevention and ritual footwork.

Each incantation concludes with the phrase "urgently and without delay, as decreed by law," a standard Daoist formula indicating immediate enforcement. Collectively, these spells demonstrate Daoism's view of childbirth as a sacred process requiring divine guardianship, employing specific rituals and the power of incantations to ensure the safe arrival of new life.

This scripture contains multiple sacred incantations (shenzhou) from Daoist practice for exorcism and healing, which I will explain one by one:

The exorcism chant describes divine protection at every step: with the fifth step comes the thunder god Lei Gong's mighty presence, the sixth step brings guardianship from the Six Ding Generals (six protector deities), and the seventh step summons the azure dragon's manifestation. It then invokes the Supreme Unity (Taiyi) deity to unleash thunderfire with power reaching ten thousand li. Vermilion talismans (fulu) disperse yin forces, making sunlight prevail while the Taiwei constellation radiates divine light to annihilate all evil.

The North Star worship chant portrays the Big Dipper (Dou Kui) as the essence of immortals, where the two chancellors assisting the Purple Tenuity Emperor (Celestial Ruler) and the Three Platforms constellation (auspicious stars) jointly manifest. Reciting it a hundred times summons seven perfected immortals—capable of prolonging life, averting disasters, slaying demons, and bestowing prosperity.

The water consecration chant, used in holy water rituals, calls upon the Five Directional Taiyi Deities and the Dark Lord of Fengdu (ruler of the underworld). It makes Kunlun Mountain's celestial dew flow with vital qi (energy), causing ten thousand ghosts to retreat.

The healing water chant describes how the sacred water carries the five thunder's authentic qi, penetrating the five viscera to expel hundreds of illnesses—specifically mentioning the expulsion of pathogenic qi through the bladder.

In the talisman ingestion ritual, practitioners first venerate the supreme "Great Master of the Three Heavens" and Purple Tenuity constellations, declaring healing intentions. The incantation summons four thunder warriors (celestial, earthly, wind, and fire thunders) with heavenly troops to cast nets capturing evil spirits. It particularly mentions treating consumption (tuberculosis) and gu poisoning (toxin syndromes).

Though fragmented, the final messenger invocation clearly calls upon a deity who rides wind-fire chariots and transforms into thunder yakshas (fierce demonic warriors). All chants conclude with "urgently urgent as the law commands," demanding immediate effect like executing imperial decrees.

This scripture is a collection of Daoist incantations for summoning thunder deities, comprising six distinct spells used in ritual practices to invoke thunder gods and command natural forces like wind, rain, and lightning. These incantations are commonly employed in Daoist zhaijiao (purification rituals) and keyi (liturgy) for exorcism, disaster aversion, and rainmaking ceremonies.

The first segment, "Commanding the Northern Emperor," summons the executors of the Thunder Department. The Northern Emperor (the Great Emperor of the North Pole and Purple Tenuity) is the supreme commander of the Thunder Department. Here, the spell orders the thunder deity, the Cinnabar Radiance Messenger, to swiftly respond. The repeated phrase "xiá xiá jiā jiā" is an esoteric formula that intensifies the command, while "jí jí rú lǜ lìng" (urgently as decreed by law) is a common Daoist incantation ending, meaning "execute immediately according to divine mandate."

The second segment, the "Swift Flight Incantation," summons the Swift Flight Messenger. This deity is responsible for delivering talismanic orders, capable of traversing heaven and earth freely. His duty is to convey commands to the Thunder Department. The incantation demands that he bring the official documents and talismans to the ritual altar without delay. "Zhífú" refers to the divine general on duty, while "Thunder Department" denotes the Daoist celestial institution governing thunder and lightning.

The third segment, the "Eight Thunder Gods Incantation," summons the eight principal generals of the Thunder Department. It describes their awe-inspiring power to mobilize cosmic energies: the Primordial Qi coalesces into thunder, twelve immortal youths guard the celestial court, and the Three Yang Marshals (three chief thunder generals) command the thunder soldiers of the five directions. They can shake the pillars of heaven, split mountains, command myriad spirits, and punish the wicked. "Nine Abominations" refers to various malevolent entities, while "the four seas and eight oceans" symbolize all waters of the world paying homage to the celestial court.

The fourth segment, the "Summoning the Four Deities Incantation," corresponds to the four directional spirits: the Azure Dragon of the East (associated with the liver), the Vermilion Bird of the South (associated with the heart), the White Tiger of the West (associated with the lungs), and the Dark Warrior of the North (associated with the kidneys). The incantation calls upon the Thunder Lord, Thunder Mother, Wind Earl, and Rain Master—four nature deities—demanding their immediate presence upon hearing the summons.

The fifth segment, the "Summoning the Thunder Lord Incantation," details the hierarchy of the Thunder Department: Marshal Tianpeng (commander of the Thunder Department) leads the Thunder Lord, the Great God of Sudden Fire (lightning deity), and eight other generals, including the Fierce Thunder Officers and the Eight Trigrams Generals. The spell commands them to assemble swiftly at the Gen Palace (northeastern direction).

The sixth segment, the "Wind-Raising Incantation," specializes in summoning winds. It depicts the cosmic upheaval when the Xun Wind (southeastern wind) arises—thunder and lightning clash, Feng Yi (the river god) dances, and Yan Bo (the fire god) rages. The incantation demands the immediate manifestation of wind-driven sand, rolling stones, quaking mountains, and roaring waters.

The final segment, the "Summoning Generals Gou and Bi Incantation," calls upon two special thunder generals. Marshal Gou and Marshal Bi are divine enforcers tasked with capturing demons, capable of moving mountains, overturning seas, and roaring like thunder. The incantation emphasizes the cooperation between celestial and earthly spirits, amplifying ritual power through the fusion of True Qi (primordial energy). "The union of Bing and Ren" refers to the alchemical state of harmonizing fire (Bing) and water (Ren).

This scripture records several Daoist incantations for exorcising demons and praying for snow or clear weather, demonstrating the formidable power of Daoist Thunder Magic (a ritual practice harnessing lightning forces).

The first passage summons the Thunder Generals, depicting the earth-shaking phenomena when deities respond to the call: mountains overturn, heaven and earth upheave. The Thunder Gods devour demons and purge evil energies, with the Three Officials (celestial deities of Heaven, Earth, and Water) issuing orders and the Five Emperors (sovereigns of the five directions) executing them. The Sha Gods (exorcistic deities) of heaven and earth join forces to capture malevolent spirits. Thunder Gods wielding golden hammers flash like lightning across the Three Realms—now the Thunder Generals must manifest their true forms swiftly to seize the wicked spirits of this world.

The "Black Sha Incantation" specifically invokes General Black Sha (a guardian deity commanding dark forces), describing his form shrouded in black vapors, accompanied by the blazing radiance of fire-bells (ritual instruments). Eight Sha Generals arrive together, subduing evil entities with the power of thunder, fire, and lightning.

The three "Snow Prayer Incantations" each emphasize different aspects: the first summons the Celestial Dragons (divine guardian dragons) to activate True Qi (primordial energy), freezing evil spirits with bitter winds; the second petitions the Eastern Numinous Minister (a deity governing auspicious signs) to condense jade-like snowflakes, showering them across the land; the third invokes the decree of Lord Lao (one of Daoism’s highest deities), commanding the Golden Essence and Jade Radiance (the quintessence of ice and snow) to illuminate the world, driving wind and thunder to bring snowfall.

The two "Clear Sky Incantations" both summon fire deities: the Fire-Bell General parts the clouds, allowing pure Qi to descend while foul Qi sinks into the earth, with towering flames incinerating evil forces. Another calls upon the Thunder Department’s Fire-Chariot General, led by the Three-Five Thunder Marshals (Thunder Commanders), to clear skies across ten thousand miles in service to the Celestial Emperor.

Finally, the "Shaoyang Incantation" specifically invokes Duke Shaoyang (a key Thunder General): upon the Jade Emperor’s decree, the Thunder Duke descends upon black clouds bearing a torch, with the Eight Thunder Spirits and Eight Thunder Warriors, along with the Lightning Maidens, all mobilized. Thunderbolts shake heaven and earth, displaying awe-inspiring divine might.

This passage describes several crucial incantations from Daoist Thunder Magic (Leifa), primarily summoning thunder deities like Lord Shaoyang of Thunder and Marshal Xuhuo to unleash the power of lightning. The phrase "By celestial decree, execute with urgent fire" summons Lord Shaoyang of Thunder: this thunder god carries a fire gourd (a ritual vessel containing flames) and treads upon fiery wheels, commanding wind and thunder wherever he goes, accompanied by dark clouds and the acrid smoke of fire hawks. His thunder chariot is preceded by crimson boars and iron dogs (divine beasts symbolizing thunder's might) that shake heaven and earth, igniting thunderbolts in the southern thunder realm of Nanling.

The incantation "The Divine Empyrean decrees through the pivot of the Xun gate" calls upon Marshal Xuhuo (the great thunder deity governing wind and fire): descending with an edict from the Celestial Court's Divine Empyrean Palace, this marshal commands wind and thunder, making the cosmic axis spin rapidly. Dark clouds churn as the Five Directional Savage Thunders (fierce thunderbolts from all quarters) roar like war drums, while eight-directional cloud-thunders shake the nine heavens. The Sky-Soaring Thunder Duke can reduce demons to ashes, and the Horizon-Crossing Thunder Duke can scatter temples with his gales. The text emphasizes that General Shaoyang must immediately execute the talismanic order, or face severe punishment.

The "Shaoyang Thunder Summons" details the process of invoking the Five Thunders (metal, wood, water, fire, and earth thunderbolts): first requesting the Big Dipper's seven stars to infuse thunder power, then directing the Celestial Gang star (the seventh star of the Dipper) to activate the Five Thunders wherever it points. The incantation sequentially summons thunder chariots, lightning flashes, thunderclaps, earth tremors, flying sand and rolling stones, and howling winds—finally making the Five Phases' thunders mutually stimulate each other to generate even mightier thunderbolts.

The "Gang-Qi Gathering Incantation" collects Gang-Qi (cosmic energies gathered during practice): summoning the powers of heaven, earth, sun, and moon for personal protection, while conjuring thunder, lightning, wind, and fire as shielding forces. The "Five Purifications Incantation" cleanses body and mind by invoking the "Three Corpses" (Sanpeng—Daoism's three malevolent spirits within the human body) and the power of the Numinous Treasure Heavenly Worthy of Supreme Purity to purge foul energies. The concluding "Wind-Fire Charge Incantation" employs imagery like fire-essence ravens (divine birds formed of flames) and phoenix beaks with dragon fangs to express the overwhelming momentum of wind and fire when expelling evil forces.

This scripture is a Daoist incantation for exorcising evil spirits and vanquishing demons, originating from the seventh volume of the Supreme Three Caverns Divine Spells. It depicts the awe-inspiring scene of the Thunder Department's divine generals descending to subdue demons.

When malevolent beings dare to defy the majesty of our Thunder Department generals, the thunder chariots stir up violent winds, sending sand and stones flying, shaking even the mountains to their foundations. The power of thunder uproots towering trees, traversing the celestial clouds (known as taixia in Daoist cosmology) with deafening peals. The Jade Tiger (a divine beast of the Thunder Department) and the Purple Serpent (symbolizing lightning) flicker with radiant brilliance across the sky.

Finally, the incantation summons the officers of the Three Thunder Bureaus (referring to the Thunderbolt Capital Bureau, Thunderbolt Ministry Bureau, and Thunderbolt Mysterious Bureau) to assemble swiftly in formation and carry out the task of demon subjugation. The phrase "Swiftly, swiftly, in accordance with the statutes and ordinances!" is a common concluding formula in Daoist spells, meaning "Execute immediately as decreed by divine law."