《高上神霄玉清真王紫書大法》Vol. 10

This scripture records the esoteric methods of summoning thunder deities from the Shenxiao lineage (an important Daoist school specializing in thunder rituals). The main content is divided into several sections:

First is the incantation for summoning the deities of the Thunderbolt Department. By reciting phrases like "Heaven's Yang, Earth's Yin, Five Directions' Five Thunders," one can invoke the Five Directional Thunder Gods, Wind-and-Rain Masters, and Lightning Youths—all deities who obey the commands of the Jade Clarity True King (a revered Daoist deity governing thunder). When performing the ritual, the practitioner must form the Chen hand-seal (a specific mudra technique), draw Qi from the Xun direction (southeast), and direct it toward the altar to command the deities. After completion, talismanic spells must be used to dismiss them.

Next is the ritual for summoning the Left and Right Commanding Generals. General Wang Zuo of the Left Command and General Feng Xiong of the Right Command each lead 120 divine officers. To summon them, specific incantations are chanted while forming a hand-seal by pressing the upper segment of the middle finger. The practitioner visualizes these black-robed generals leading thunder officials to vanquish demons and evil.

Following this is the method to summon the Left and Right Chariot Envoys. Left Chariot Envoy Liu Yan and Right Chariot Envoy Wang Kejiu command 120 and 1,000 divine soldiers respectively. The Chen hand-seal is used during summoning, while visualizing black-robed deities riding thunder chariots. These fierce-natured generals specialize in punishing malevolent spirits.

Lastly are the incantations for invoking the Fire-Casting General and the Flowing-Gold-Fire-Bell General. Generals Chen Yongzhen and Zhou Da each lead 120 divine troops. Through spells like "Southern Chang's Fire Palace," they reduce demons to ashes. The Wu hand-seal (corresponding to the noon hour) is formed while drawing Qi from the southern direction to incinerate evil entities.

All incantations conclude with the phrase "Urgently, urgently, in accordance with the Highest Divine Empyrean Jade Clarity True King's decree," signifying action under his authority. The entire ceremony exemplifies the Shenxiao thunder ritual's characteristics—using spells, hand-seals, and visualization to summon deities for exorcism.

This scripture describes the exorcism rituals of the Shenxiao School (an important Daoist lineage during the Song Dynasty), detailing how to summon celestial generals and divine youths to subdue demons and evil spirits.

The first to be invoked are 120 "Light-Hurling Youths" and 120 "Jade Maidens of Lightning." These divine warriors can emit intense light and lightning specifically designed to combat various demonic forces. The text states they can blind malevolent entities with their radiance and reduce evil spirits' bones to ashes.

Next, 120 "Black Cloud Dispatching Envoys" are summoned. The ritual requires forming the "Chen Seal" hand gesture (a specific mudra in Daoist practice) to draw black fiery Qi from the southeast (the Xun position in Bagua). These envoys create dense black mists to shroud the altar, rendering evil spirits blind - causing even the most ferocious demons to be annihilated. They appear as mighty generals clad in black robes, wearing yellow headbands, and wielding axes.

Then comes the summoning of "General Ma Sheng the Demon-Smiter" and his 120 troops. Specialized in physically shattering evil entities, they lift demons upside down to destroy them. The text emphasizes immediate execution of the Divine Decree from the Jade Clarity True King (a revered Daoist deity) without delay.

Finally, 120 "Envoys of Inversion and Destruction" led by Zhuang Siwen are invoked, again using the Chen Seal gesture to harness Qi from the southeast. These envoys command millions of celestial soldiers specifically tasked with hunting down inauspicious beings.

The entire ceremony employs specific hand seals, incantations, and visualization techniques (mentally picturing divine forms) to summon these celestial armies, ultimately achieving the purpose of "Great Dao's Peaceful Stability." Practitioners must carefully observe the directional alignments and precise hand movements - such as pressing the middle finger into the palm - during ritual performance.

This passage documents several spirit-summoning rituals from the Shenxiao lineage (an important Daoist school specializing in Thunder Magic), primarily describing how to invoke different divine generals for tasks like rainfall and exorcism.

The first ritual summons a thousand spirit soldiers led by "Wind-Chasing, Cloud-Spreading Tiger Official Ma Tianzuo" to bring rain. The practitioner forms the Mao-Chen hand seal (specific finger mudra), draws in Qi from the Xun position (the Bagua trigram representing wind), and inscribes talismans. The invoked general wears a blue headscarf and black robe, holding a blade downward in his left hand and clenching his right fist. The incantation commands the wind deity to swiftly raise gales from the Nine Heavens’ cloud barracks, bringing torrential rain.

The second ritual calls upon "Binding-Soul Escort Envoy Ding Jin" and a thousand spirit soldiers specialized in capturing malign entities. The general, clad in a yellow headscarf and red garment, grasps a demon’s head with his left hand while wielding a rope in his right. The incantation invokes the awe of the True King of the Purple Mansion (a Daoist celestial realm), ordering fierce tigers to lead the way, binding the demon’s soul and sinking it into the ocean depths.

The third ritual involves "Dragon-Unit Urging Envoy Xie Daming" leading a thousand soldiers to swiftly hunt down inauspicious beings. The practitioner forms the Si-Wen hand seal and exhales Qi from the Xun position to activate the general, who wears a blue headscarf and yellow robe while holding a dragon banner (a ceremonial tool). His task is to banish evil and incinerate malevolent spirits.

The final ritual summons "Archivist of Interrogation and Punishment Envoy Gong Gu" with a thousand soldiers to investigate and punish creatures defying celestial decree. The incantation invokes the Nine-Layered Earth Sovereign (an underworld deity) and the Cavern-Spirit Heavenly Venerable, commanding the Thunder Department’s interrogators to thoroughly examine offenses like corpse-possession and soul-theft, sentencing such transgressions to be "chopped into mud." The practitioner forms the Mao-Chen hand seal and exhales Xun Qi to sever and burn malignant influences.

Each ritual concludes with the urgent phrase: "By the immediate decree of the Supreme Shenxiao Jade Clarity True King," emphasizing instant execution of orders from the highest deity of the Shenxiao tradition.

This scripture describes the exorcism rituals of the Shenxiao School (an important Daoist lineage from the Song dynasty) for dispelling evil and capturing ghosts. It mentions several principal divine generals along with their corresponding incantations and ritual methods:

The general employed for exorcism is named "Great Black General Qian Xiongfei," who commands one hundred and twenty celestial soldiers. This divine general has a red-painted forehead, wears crimson robes, and holds record books in both hands. When reciting the incantation, the practitioner must form the "Chenwen" hand seal (a specific Daoist mudra), draw Qi (vital energy) from the Xun (Wind) trigram direction in the southeast (one of the Eight Trigrams), and write the spell with ink on blue paper before burning it. The afflicted person will experience a sensation of darkness descending, at which point the haunting spirits can be identified. This general appears mighty and awe-inspiring, clad in golden armor with red garments, wielding a fiery wheel.

There are also "Envoy of Soul-Confusion and Swift Escape Pang Anhe" and "Envoy of Fiery Chariots and Foul Smoke Xiang Di," each leading one hundred and twenty subordinates. Their summoning incantations invoke deities like the Thunder God and Lightning Mother (divinities of the Daoist Thunder Department), demanding evil spirits manifest before the altar. The envoys are to swiftly execute their tasks riding fiery-wheeled chariots amid noxious smoke. During the ritual, their appearances are visualized distinctly: one wears a blue headscarf with black robes, holding a blade, while the other dons a blue headscarf with yellow robes, raising a torch in the left hand and clenching the right fist.

Finally, there is "Great General of Slaughter and Punishment Hun Kang," also commanding one hundred and twenty celestial soldiers. The incantation emphasizes acting on Heaven's behalf to enforce cosmic law and eradicate harm for the people, demanding the beheading of demons and crushing of specters. During practice, the practitioner visualizes this general clad in golden armor, towering a hundred zhang tall, with a dark-purple face, large eyes, holding a banner while riding black clouds. The spell must specify: "Go swiftly to such-and-such person's residence, capture malevolent entities from the Three Realms and Four Directions, and deliver them to the Thunder Department for punishment according to law."

All incantations conclude with the imperative phrase: "Urgently, urgently, in accordance with the decree of the Most High Jade Pure True King of Divine Empyrean," indicating these acts are commanded by the Shenxiao School's supreme deity. These rituals are primarily used for healing and exorcism, subduing ghosts and demons, embodying Daoism's tradition of employing sacred methods to aid the world and deliver beings.

This scripture describes the divine generals of the Shenxiao lineage (an important Daoist school specializing in Thunder Magic), detailing their appearances, functions, and summoning methods.

First introduced is Marshal Huo Ze, the "Swift Cloud and Wind-Dispatching Envoy," leading a thousand divine soldiers. This general wears black robes with golden armor, a blue headscarf, and has a ruddy complexion. His left hand rests a blade at his waist while his right hand points forward. He is primarily responsible for summoning clouds and controlling winds. To invoke him, one must form the "Chenwen" hand seal (a specific Daoist mudra) and draw in the "Xun Qi" (the wind-aligned energy from the Bagua). The incantation commands the wind deities to swiftly gather clouds, darkening the heavens and earth in an instant.

Next are two fire-aligned generals tasked with subduing evil spirits: Marshal Geng Zhongyong, the "Blazing Fire and Scorching Flame Envoy," and Marshal Jia Gongjin, the "Fire Boar and Black Hound Envoy," each commanding one hundred and twenty divine soldiers. The former wears a yellow headscarf and yellow robes, holding a blade in his left hand and clenching his right fist before his chest, standing ten zhang tall while treading on fiery clouds. The latter dons a red headscarf and red robes, gripping two black hounds with his hands. Their incantations are filled with menace, vowing to incinerate demons, devour mountain specters, and reduce malevolent spirits to pus and blood upon hearing the spell. The same Chenwen hand seal and Xun Qi are used for summoning them.

Finally, there are two supervisory generals: Marshal Qiao Song, the "Four-Watch Envoy," and Marshal Ji Zongyi, the "Listening and Observing Envoy," each leading a thousand divine soldiers. The Four-Watch Envoy wears a blue headscarf and yellow robes, clenching his left fist while holding a banner in his right hand. Their incantations emphasize hunting down lurking ghosts and forcing hidden demons that harm humans to reveal themselves.

All spells conclude with the phrase "By the decree of the Most High Jade Pure True King of Divine Empyrean," signifying that these commands originate from the highest celestial authority. These divine generals are depicted as fierce and formidable, with clearly defined roles—primarily used for exorcism, demon-subjugation, wind and rain summoning, and other Daoist rituals. The scripture explicitly warns practitioners to "not use them recklessly," stressing that such powerful magic must never be employed lightly.

This passage describes several types of emissaries from the Shenxiao lineage (an important Daoist school of the Song dynasty) and their summoning incantations. First is the Listening and Observing Emissary, who wears a yellow headscarf and red robes while holding ritual talismans (fulu) in both hands. The summoning chant goes: "Supreme Emissary of the Shenxiao lineage, heed our call and descend swiftly to investigate human virtues and vices, to examine malevolent spirits and supernatural beings." The invocation concludes by emphasizing this is commanded by the Exalted Jade Purity Sovereign of the Shenxiao Heaven (the highest deity venerated in Shenxiao tradition).

Next is the Dragon-Searching Emissary, summoned with the chant: "The true Qi (primordial energy) of the Fusang Great Emperor (solar deity) descends swiftly! As talismans traverse the Nine Heavens, they summon thunderbolts and lightning. Celestial soldiers and generals come swiftly to bind the dragons!" This ritual requires the Chen hand mudra (specific finger gesture) while drawing energy from the Xun position (southeast) to inscribe the talismans. For optimal effect, the talismans should be burned together with rain-summoning fu. The Dragon-Searching Emissary appears with a blue headscarf and crimson robes, mounted atop a dragon.

Three types of celestial clerks (heavenly functionaries) are then introduced: Archivist Xu Ru records deeds, Verifier Chai Xian conducts reviews, and Registrar Guan Zhongli documents transgressions. Their summoning chant states: "Southern Palace Elder (southern deity) protects living souls. May the Shenxiao Celestial Emperor and Great Compassionate Lord (three revered deities) record offenses, investigate wickedness, and decree punishments—reporting merits to the Three Pure Ones (Daoism's highest trinity) and immediately submitting transgressions."

These celestial clerk rituals also employ the Chen hand mudra with Xun-position Qi for talisman inscription. They possess knowledge of life-and-death matters and govern dragon deities of heaven, earth, and water systems. For petitions, one simply needs to stamp the talisman with a Thunder-Fire Seal (ritual seal) and cast it into water for immediate response. The Archivist holds record books, the Verifier forms a left fist at his chest while pointing backward with his right hand, and the Registrar grasps a brush in his right hand and a register in his left.

Finally, there's the Returning Chariot Emissary Su Zhongfu, summoned with: "By decree of the Nine Heavens and the Jade Texts of Dongyuan (sacred scriptures), the Returning Chariot Emissary shall immediately calm great winds and halt heavy rains, altering his course to return to the grotto-heavens." This ritual likewise combines the Chen hand mudra with visualization (guanxiang) of the deity's form. The emissary appears in red headscarf and crimson robes.

This scripture records the exorcism rituals of the Daoist Shenxiao School (an important Daoist lineage specializing in Thunder Magic). The practitioner holds a ritual talisman (Fulu, Daoist documents used to summon deities and expel ghosts) with both hands while reciting the Thunder Array Command Incantation:

"By the decree of the Divine Empyrean Jade Purity True King (a revered Daoist deity governing thunder), I hold the Jade Emperor's golden talisman to establish this altar. To my left is the dragon-seal talisman, to my right I wear the Divine Empyrean jade commandments, chanting the Jade Purity immortal scriptures to worship the Great Emperor. I command the deities of mountains, rivers, and water palaces, and summon the Divine Empyrean celestial officials. Reciting the profound essence of the Great Cavern True Scripture (Dadong Zhenjing), my first command summons the Nine Heavens' Life Director (deity governing lifespan), my second command calls the Nine Heavens' true immortals. As an immortal king, Supreme Elder, and sovereign of the Five Sacred Mountains, my will commands wind and rain, riding thunder and lightning. The Thunder Ministry troops arrive swiftly at my call, their devastating power crushing all obstacles. By the decree of the Celestial Worthy of Primordial Beginning, wind and fire spread across the four directions—all deities under heaven must obey! The golden-armored generals and fierce thunder gods within this talisman must appear at this altar immediately without resistance!"

The practitioner then forms hand seals (Daoist mudras), gathers Divine Empyrean Qi (vital energy) to blow upon the talisman, and follows the ritual by brandishing a sword and spraying water to dispatch the talisman.

Another talisman called the "Flowing Gold Fire Bell Execution General Talisman" uses the incantation: "Thunder-fire essence manifests divine might, with swift thunder and violent winds accompanying. Fierce flames blaze intensely, annihilating all malignant ghosts and evil spirits!" The practitioner visualizes the Thunder-Fire God and Chariot-Riding Fire God, clad in red and arriving amidst flames, using this talisman to burn away evil influences from the patient's household.

Three additional Thunder-Fire talismans are described: the Celestial Fire Lord Talisman, Earth Fire Lord Talisman, and Divine Fire Lord Talisman—used respectively for burning demons, executing the Divine Empyrean True King's decrees, and establishing Thunder-Fire protective boundaries. A Form-Gathering Talisman for healing and exorcism bears the incantation: "Fire Bell General descend swiftly, Thunder-Fire's blazing light pierces ghostly hearts!"

The text concludes with practical instructions: form the Wu-Wen hand seal (a specific mudra), gather southern fire Qi, and draw the talisman with cinnabar on yellow paper. These talismans treat spirit possession, fetus-harming ghosts (malignant spirits targeting unborn children), infant night crying, and nocturnal emissions.

This scripture records several types of Daoist talismans (fulu) along with their application methods and efficacies. First is the "Fire Wheel Talisman" usage: the talisman should be burned together with frankincense-infused water while visualizing (focused meditation) the talisman's power. This method specifically targets mountain spirits (shanxiao) and malevolent ghosts, with remarkably potent effects.

Next described is the method for crafting a protective talisman: inscribed with divine general titles like "Nine Heavens Demon Subduer" and "Golden Armor of Divine Empyrean." It must be written with cinnabar on yellow paper and carried in a red silk pouch. The wearer must maintain ritual purity, avoiding any defilement. Activation requires specific hand gestures (finger signs of the celestial stem chen) and breath techniques (drawing qi from the xun trigram direction). Alternatively, the talisman can be written with vermilion on cyan paper and placed in a crimson pouch, or directly ingested.

Another talisman called the "Dispersing Form Talisman" bears inscriptions like "Jade Purity of Divine Empyrean" and "Thirty-Six Divine Empyreans," primarily used to expel various spirits and malevolent entities. Activation requires reciting the incantation: "True essence of the Gui constellation, golden qi shines brightly..." while simultaneously making chen finger signs, drawing xun qi, and facing southeast during cinnabar inscription. This talisman suppresses diverse supernatural phenomena—self-moving objects, clamoring stoves, overflowing wells, or panicked poultry and dogs.

For implementation, one must use cypress boards (8x7 inches) inscribed with "Two Supreme Inspector Generals" nailed at eight directions around the dwelling; bury bricks inscribed with talismans in the central courtyard; and burn yellow paper "Pursuing Merit Officer Talismans" in seven-inch-deep pits. For daily protection, yellow silk banners may be hung in halls to suppress baleful influences.

Finally mentioned is the "Fetal Protection and Male Offspring Talisman," specifically designed to stabilize pregnancies and resolve difficult deliveries. When a pregnant woman experiences unstable fetal qi, ingesting this talisman ensures protection.

This scripture records several Daoist talismanic rituals (fulu) used for protecting pregnancy, assisting childbirth, and dispelling misfortunes, primarily derived from the Shenxiao School (an important Daoist lineage). Let me explain these mystical texts section by section:

The pregnancy protection talisman involves swallowing inscribed paper during gestation to expel evil qi and ensure the safety of both mother and child. The incantation mentions "Six Jia and Six Talismans," referring to the Six Jia Divine Generals (Daoist guardian deities) and six sacred talismans that lead celestial troops to protect the fetus and dispel harmful influences. The "Sandalwood Envoy" is a specific demon-subduing guardian deity who ensures male infants enjoy health and longevity, while female infants receive abundant blessings. The incantation emphasizes that once activated, these talismans cause all malevolent spirits to retreat.

Another pregnancy charm invokes the true qi (primordial energy) of the "Great Luo Guardian Official" (a high-ranking Daoist protector) to merge with the fetus, promoting healthy development. It mentions the "Supreme Unity Lord of the Nine Heavens" (the deity governing life) guarding the fetus's life gate, with eight fetal spirits and twenty-four true deities watching over it, opening the fetus's qi channels while dispelling harmful energies. The incantation warns that any spirits harming the fetus will be sent to the North and East Poles for judgment, with violators executed by the Supreme Unity deity's axe.

For childbirth assistance, there's a specific talisman for difficult labor. Deities invoked include "Southern Chang's Yellow Blossom," "Elder Han Jun," and "Holy Mother of the Guarding Chamber"—all governing fertility. This talisman should be used at full term when the fetus is fully developed, facilitating smooth delivery. The "Jade Maiden of the Guarding Chamber," who records life events, ensures mother and child's safety.

The final dispelling talisman invokes "Longevity Star of the South Pole" (deity governing lifespan) to resolve misfortunes. The ritual requires reciting the incantation three times, blowing qi three times onto the brush while drawing the talisman, repeating the incantation, blowing qi three times onto the paper, then burning it to ashes released into flowing water.

These rituals all require specific hand seals (chenwen) and qi-gathering methods (drawing celestial-earthly energies from the southeast). The text emphasizes that all talismanic use must be reported to the Shenxiao School's principal deity, the "Jade Clarity True King of Lofty Divine Empyrean," for genuine calamity resolution.

This scripture describes several Daoist exorcism rituals and incantations for warding off misfortunes, primarily used to resolve legal disputes, slander, armed conflicts, floods, and fires. Here are the specific methods:

When facing major calamities such as lawsuits, slander, warfare, wild beasts, or curses from evil individuals, one should write a talisman (fulu) with cinnabar, offer prayers, and then ingest it. While wearing this talisman, recite the sacred name "Heavenly Worthy Who Dispels Calamities and Resolves Misfortunes" three hundred times, and the disaster will immediately subside.

The "Disaster-Averting Incantation" invokes celestial assistance: By the decree of the Jade Emperor (Yujing), it summons the power of celestial soldiers, the sun and moon, the Five Planets, the Twenty-Eight Lunar Mansions, and the Five Sacred Mountains and Four Great Rivers. It calls upon the Wind Master and Rain Master for protection, driving away malicious spirits, slander, floods, fires, and thieves. While chanting, visualize these deities surrounding you in protection.

For those encountering floods, armed conflicts, imprisonment, or inauspicious astrological influences, face east and recite the sacred names "Heavenly Worthy of Supreme Unity Who Preserves Life and Dispels Calamities" and "Jade Purity True King of Divine Empyrean" one hundred times each. Wear the talisman while chanting and visualize the Four Guardian Generals of the Day (Sizhi) protecting your body, ensuring no misfortune can approach.

To resolve disputes and slander: When discord arises between superiors and subordinates, or when disasters persist, enter a quiet chamber (jingzhi), burn incense to state your case, and first recite the "Star-Dwelling Incantation": By command of the True King, walk alongside the Five Dipper Star Lords, making all dangers retreat, with protection before and behind, ensuring no malicious spirits can harm you.

The "Dipper-Subduing Incantation" harnesses the power of the Big Dipper (Dougang): Visualize yourself traveling with the Dipper, the Three Platforms Star clearing the path ahead, the Celestial Unity Star guarding behind, the sun and moon illuminating left and right, and the Twenty-Eight Lunar Mansions forming a protective circle. Within thirty li (about 15 km), no evil force dares to act recklessly.

The "Disaster-Transforming Incantation" assumes the identity of a disciple of the Heavenly Worthy, True King, and the Three Celestial Masters (Tianshi), employing the ghost-slaying methods transmitted by the Most High Lord Lao (Taishang Laojun) to terrify nocturnal wandering demons and spirits, preventing them from causing chaos.

These methods all require specific visualization (imagining divine protection), talismans, and recitation of sacred names, embodying the Daoist belief in altering destiny through sacred power.

This scripture records several Daoist exorcism rituals for dispelling malevolent forces and averting disasters. When encountering ominous calamities, malicious plots, or household disturbances, the priest must form the "Chen Seal" (a specific hand mudra) to draw energy from the Big Dipper constellation, then blow it toward both shoulders while reciting the Northern Dipper incantation three times. The practitioner then visualizes standing at the center of the Five Dipper Stars, each radiating brilliant light. After completing the Subduing Dipper chant, silent prayers are offered, followed by the Disaster-Transforming incantation recited while departing directly—without looking back—ensuring the misfortune dissipates naturally.

Next described is the "Severing Karmic Ties Talisman" (Fulian Fu) technique. "Karmic entanglement" (Fulian) refers to illnesses caused by unresolved grievances from past lives. To perform the ritual, form the Chen Seal while drawing Qi from the southeast (Xun position) to imbue the talisman paper. For illnesses caused by drowning suicides or vengeful spirits, the talisman may be written with cinnabar on wooden boards for burial, or dissolved in water for the afflicted to drink. The accompanying incantation invokes deities like the Thunder Duke and Lightning Mother to sever malignant influences, compelling lingering spirits to obey the Jade Pure Sovereign of Divine Empyrean and ascend heavenward.

Finally, the "Terminating Contagion Talisman" (Duanzhu Fu) specifically counters "corpse-consumption ghost contagion"—a hereditary malignant disease. The ritual similarly employs the Chen Seal to gather Xun-position Qi, then writes the talisman in cinnabar on yellow paper with the ghost's name inscribed on the reverse, secured with nails. After three double-hours (six hours), the talisman—wrapped in black paper—is ritually disposed of, prompting the haunting entity to manifest in dreams before departing. The incantation summons eighty thousand celestial soldiers to capture malignant entities, sever ghostly traces, and restore the patient's health.

This scripture records several Daoist exorcism techniques, primarily detailing four types of talismanic rituals (Fulu):

The first method expels malevolent spirits from households. When family members are haunted by ghosts unable to find liberation, one must chant incantations while inscribing talismans to be burned alongside merit documents. Offerings should be placed in the individual's life-direction (determined by their birth date and time according to the Eight Characters system), with protective chants covering their body. After midnight, the afflicted drinks talisman-infused water, followed by consuming another talisman while burning two more—this immediately drives away the possessing spirits.

The second technique, the "Subduing Wandering Corpses and Neutralizing Malefic Arrows Talisman," specifically targets roaming corpses (jiangshi) and noxious energies. Its incantation invokes the cyclical power of Heaven-Earth and the Five Phases (Wood, Fire, Earth, Metal, Water) to annihilate flying corpses and specters. Practitioners form the Chen hand-seal (a specific mudra) while drawing Qi from the Xun (southeast) direction, inscribing the talisman with cinnabar on yellow paper. For sudden comas caused by corpse possession or injuries from southern mountain demons, administering the talisman with peach-branch tea effects a cure—enhanced by sprinkling the tea around the area.

The third method, the "Abnormal Phenomena Removal Talisman," counters various supernatural disturbances. Its chant petitions the Three Pure Ones (Jade, Upper, and Supreme Purity deities) to vanquish demons. When livestock behave abnormally or possessions vanish inexplicably, burying these talismans at eight points around the courtyard eliminates the disturbances.

The fourth technique, the "Severing Curses and Silencing Slander Talisman," nullifies malicious spells. It contains two incantations: the first summons the Green Emperor (Eastern Celestial Sovereign) to dissolve misfortunes; the second harnesses the Big Dipper and Southern Star constellations, using divine animal symbols like the Azure Dragon and White Tiger to sever curses. Inscribed on paulownia wood during New Year's Day or Dragon Boat Festival while forming the Chen seal and drawing Xun Qi, this talisman demonstrates full efficacy.

All methods conclude with the urgent command: "Swiftly enacted by the decree of the Most High Jade Clarity King of Divine Empyrean," referencing the paramount authority of the Shenxiao tradition. Each ritual requires precise hand-seals, directional Qi absorption, and specific materials, reflecting Daoist magic's emphasis on ceremonial precision.

This records an esoteric Daoist technique for exorcism and spirit communication, primarily involving talismanic incantations (Fulu) and ritual procedures. The method is as follows:

First, one must draw talismanic characters with cinnabar on yellow paper, then ingest the completed talisman. Simultaneously, recite the divine name of "Heavenly Worthy Who Dispels Disasters and Resolves Calamities" three hundred times. During this process, a special talisman called the "Vision-Penetrating Talisman" is created, inscribed with names of deities like "Primordial Sovereign of Celestial Beginnings" and "Supreme Lord of the Dao," along with incantations such as "Above merging with pure Qi, below uniting with turbid Qi" - all designed to harness celestial and terrestrial powers for tracking spirits.

Three crucial incantations follow: The first invokes the Jade Purity Heavenly Emperor (one of Daoism's supreme deities) to open the celestial eye, enabling the practitioner to perceive spirits. The second summons the Mysterious Lady of Pure Cold (deity governing the underworld) to reveal the spirits' origins. The third calls upon deities like the Celestial Eye Great Spirit and Terrestrial Eye Divine Lord - beings with clairvoyant abilities - to grant the practitioner vision penetrating the Three Realms.

The cultivation method involves selecting twenty-seven consecutive nights (three nine-day periods). Using spiritually potent water from the Eastern Well, the practitioner blends it with incantations while forming the Chen Hand Seal (a specific mudra), then exhales seven breaths of vital essence (Qi) into the water. This empowered water is used to wash the eyes, ears, and face, with the remainder consumed. Persistent practice for one hundred days purportedly grants the ability to perceive spirits.

The text further documents an "Underworld Transformation Talisman" incantation capable of summoning the punitive forces from all five directional hells (east, south, west, north, and center), including underworld deities like Ox-Head and Horse-Face, to imprison and interrogate malevolent spirits. The incantation concludes with urgently chanting "By the decree of the Heavenly Prison King of the Divine Empyrean Highest Heaven" to amplify its power.

These techniques belong to the secret transmissions of the Shenxiao School (an influential Song Dynasty Daoist lineage), exemplifying this school's specialization in talismanic magic. Through these rituals, practitioners sought supernatural abilities for exorcism and calamity prevention.

This scripture records several types of Daoist talismans (fulu) and ritual methods for summoning divine troops and generals, all belonging to the Shenxiao School (an important Daoist lineage during the Song Dynasty specializing in Thunder Rites and deity summoning techniques).

The first section describes a method for subduing evil spirits: one must draw four directional circles on the ritual altar to place the talismans, recite incantations before sealing them with the "Prison Warden Seal," then burn the talismans to ashes and scatter them—this creates water and fire hells to imprison malevolent entities. The incantations mention cyclical time markers like "Geng-Shen," "Jia-Yi," and "Bing-Ding" from the Heavenly Stems and Earthly Branches system.

The subsequent passages document five different talismans for summoning various deities:

1. A talisman for summoning celestial troops and generals, using the "Chen Pattern" hand seal (a type of Daoist mudra) and drawing with the "Xun Qi" (wind energy from the Bagua trigrams) from the southeast.

2. A talisman for summoning the Jade Maidens of the Six Ding (female divine generals), with ritual methods similar to summoning celestial troops.

3. A talisman for invoking True Lord generals to command vast armies.

4. A talisman for mobilizing Mount Tai's divine troops, requiring vermilion ink on wooden boards of specific dimensions while burning written petitions to deploy these forces.

5. A talisman for summoning the Five Sacred Mountains' divine officials, primarily used in soul salvation rituals.

Each incantation concludes with the phrase "Urgently and immediately, by the decree of the Most High Jade Clarity True King of Divine Empyrean"—a standard formula in Shenxiao rituals indicating swift execution under the highest divine authority. These talismans must be used with specific hand seals, directional orientations, writing materials, and burning ceremonies, demonstrating the Daoist magical arts' emphasis on the harmonious integration of form, sound, and intention.

This scripture records several talismanic incantations (fulu) and methods for summoning deities from the Shenxiao lineage (an important Daoist school specializing in Thunder Rituals). These spells are primarily used to invoke deities of different ranks to assist in ritual affairs.

The first incantation summons local earth deities and underworld soldiers. Its general meaning is: By command of the Jade Pure realm (the highest Daoist celestial domain), to govern earth deities and underworld troops—all spirits must obey this decree. When using this talisman, one must specify the purpose, whether summoning departed souls or exorcising evil influences. While reciting, one declares: "By order of the Emperor of Eastern Florescence (an important Daoist deity), swiftly summon the proper earth deities; all temple spirits must comply with this command—upon receiving this talisman, appear without delay."

The second incantation invokes the celestial soldiers and generals of the Shenxiao lineage. Its meaning is: The Shenxiao decree penetrates directly to the Nine Heavens, commanding countless troops—wherever this talismanic order reaches must be immediately executed.

The third incantation summons the merit officers (celestial administrators) of the Shenxiao lineage. Its essence is: The Jade Records of the Mysterious Court document merits and faults; these officers oversee affairs of the Jade Pure realm and report to the Three Pure Ones (the highest Daoist deities). "By the Celestial Emperor's decree, swiftly descend divine light—respectfully invite [specific general's name] to act according to the ritual law."

Subsequent passages contain incantations for summoning Shenxiao duty officers (day-ruling deities), the Six Jia Generals (sixty celestial commanders of the sexagenary cycle), and time-specific duty deities. The core message remains consistent: by decree of the Jade Pure realm, swiftly summon the corresponding deities to immediately fulfill ritual requirements.

When using these incantations, practitioners must combine them with specific hand seals (finger calculations of celestial patterns) and Qi absorption methods (drawing energy from the Xun position). They are written in cinnabar on yellow paper before burning, with some requiring accompanying official summons documents. All incantations conclude with: "Urgently and immediately, by the supreme decree of the Jade Pure True King of Highest Shenxiao"—indicating the highest authority of Shenxiao law.

This scripture documents several important ritual procedures of the Shenxiao School (a major Daoist lineage specializing in Thunder Magic), divided into three parts: deity summoning, thunder method application, and exorcism rituals.

The first section explains how to summon the "Duty Officer of the Day" (a deity assigned to daily tasks). The ritual master must use a specific hand gesture (Chen seal) while attuning to the Qi (vital energy) of the Xun position (the southeast trigram in the Bagua) and inscribe a talisman on yellow paper. The incantation concludes with the standard Daoist phrase "Swiftly, swiftly, in accordance with the statutes and ordinances," signifying immediate execution of the command from the Jade Clarity True King of Shenxiao. The same method applies when summoning thunder gods, though the practitioner must first purify body and mind, sincerely declare their lineage and purpose, and follow the protocols outlined in the Supreme Hidden Scripture of the Great Ultimate's Primordial Laws. To invoke thunder, the master forms the Five Thunder Hand Seal (a special mudra), faces the Celestial Gate (northwest direction), taps their teeth seven times, recites the incantation seven times, and visualizes the deities descending with the rising incense smoke.

Regarding the secret techniques of the Five Thunders: When someone is afflicted by malevolent spirits, the ritual master must observe fasting, bathe, don ceremonial robes, and offer incense at the altar while reporting to the Three Pure Ones (the highest Daoist deities) and the Thunder Ministry gods. Through ritual steps like Pacing the Stars (a Daoist ceremonial footwork), forming the Five Thunder Seal, and visualizing the Dragon Kings of the Four Seas leading their armies alongside the thunder gods, the master finally spits water, seals the mudra, and sternly commands the thunder gods to vanquish the evil. If a sudden gale arises during the ritual, it signifies the thunder gods have taken action, and the practitioner must prepare an altar that evening to express gratitude.

Lastly, the method for summoning "Heavenly Thunder Fire General Liu Zhong" is described: With the left hand forming the Qian trigram seal, standing in a T-stance facing north, the practitioner visualizes absorbing thunder Qi into the Dantian (the lower abdominal energy center), then exhales the Qi onto the hand seal while tapping their teeth nine times. These practices exemplify the Shenxiao Thunder Method's distinctive integration of intention, breath, and movement in cultivation.

This scripture describes thunder magic (Leifa) practices in Daoism for summoning thunder generals and controlling clouds and rain. The specific procedures are as follows:

First, one summons four thunder generals from the Thunder Department: Earth Thunder Fire General Li Yongzhi, Water Thunder Fire General Song Shouning, Divine Thunder Fire General Zhou Wenqing, and Human Thunder Fire General Zhu Yong'an. Each general requires specific mudras (hand seals like the "Mao seal" or "Chou seal") while facing particular directions (east, south, etc.). The practitioner visualizes drawing thunder qi into the lower Dantian (elixir field), then exhales it toward the patient after nine tooth-tappings. Each activation must be accompanied by internal visualization of thunder resonating within, with differently colored qi (black from the north, azure from the east, etc.) directed at the recipient.

Next comes wind-summoning and wind-quelling techniques. To summon wind, form the "Si seal" with both hands while reciting the incantation twelve times to immediately conjure gales. To stop wind, use the "Tiangang seal" and shout once to calm the tempest. The incantation mentions "Heavenly Soldiers" (Tian Ding) as celestial warriors, while "urgently as the law commands" (Ji Ji Ru Lü Ling) serves as the standard Daoist formula demanding immediate execution.

Cloud manipulation follows similar principles. Form the "Zi seal" while reciting twenty incantations to summon dark clouds, or chant dispersal verses to return clouds to mountain peaks. The "Canopy" (Hua Gai) refers to auspicious clouds, and "Cloud-Driving Envoys" are deities governing precipitation.

These rituals belong to Daoist thunder magic systems, employing specialized mudras, incantations, and visualization techniques to harness natural forces for healing or weather modification. Effective practice requires rigorous internal cultivation (Neilian) to properly channel these powers.

This records several thunder method hand seals (Fulu) and incantation techniques from the Shenxiao School (a major Daoist lineage specializing in thunder rituals) of Daoism. First is the "Original Master Seal" — one must form the hand mudra (Daoist hand gestures) with both hands simultaneously while reciting the incantation "Disperse the clouds swiftly" to immediately scatter dark storm clouds.

Next is the incantation for the "Thunder Retrieval Seal": "By the decree of Supreme Mystery (a revered Daoist deity), upon completing the ritual, after expelling evil influences, the Thunder Gods must return to their positions without delay. When summoned, they must respond immediately, commanding the multitude of Thunder Department deities to act with the speed prescribed by the Mystic Capital Precepts (Daoist disciplinary codes)."

Then comes the method for using the "Thunder Sealing Talisman": After drawing this talisman, one must combine it with the aforementioned incantation while forming the "Thunder Summoning Seal" with both hands, reciting the spell one hundred times. Next, one must gather the Qi of thunder and lightning into a purified vessel, sealing its mouth with this talisman. When used for healing or subduing demons, this talismanic technique produces immediate resonance and manifest effects.

These esoteric arts originate from the tenth volume of the Great Methods of the Jade Clarity True King's Purple Texts from the Exalted Shenxiao, representing crucial thunder ritual secrets of the Shenxiao lineage. Their practice requires strict transmission through master-disciple succession, combining specific hand seals, incantations, and talismans to mobilize the power of the Thunder Department deities.