《無上玄元三天玉堂大法》Vol. 23

The twenty-fourth chapter of the twenty-third volume of the Supreme Mysterious Primordial Three Heavens Jade Hall Great Method explains how to eliminate "corpse consumption" (a fatal disease transmitted by nine types of parasites). The Celestial Lord, moved by compassion for those suffering from this affliction, specially transmitted this method of healing.

This disease spreads through multiple channels: houses, food, clothing, and even the air can become sources of infection. In its early stages, victims experience hair standing on end and chills along the spine. As the illness progresses, symptoms include coughing blood, emaciation, alternating fever and chills, and mental confusion.

For treating house-borne infections: If one must reside in a vacant dwelling potentially carrying the disease's energy, they must first isolate the space for a full month. During this period, one should sincerely devote themselves to the Great Dao (the highest belief in Daoism). With timely treatment, recovery is highly likely. If delayed too long, even divine beings would find it difficult to cure.

Specific method:

1. Prepare a new brick. At noon on a Jia or Ding day, face east and use cinnabar to draw a talisman (while forming the Northern Emperor hand seal and gathering the sun's vital Qi).

2. Bury the inscribed talisman brick three feet six inches deep in the central courtyard. The ritual master should perform the Gang-Star Stepping (a Daoist ceremonial gait) during burial, holding a ritual sword while spraying water and invoking the persona of the Heavenly Gang Star Lord to recite incantations.

The incantation commands the disease demons to immediately vacate the dwelling, using the true fire of Heavenly Gang to disperse them, compelling all contagion-spreading ghosts and spirits to obey the talismanic command and instantly vanish underground, transforming into dust.

Additionally, in the four corners and eight directions of the patient's room, one must create a protective boundary by nailing inscribed wooden slips (made of catalpa or cypress) with cinnabar-drawn talismans.

This scripture primarily discusses two types of Daoist ritual practices: exorcistic talismans (Fulu) and talismanic treatments for clothing-borne contagions.

The exorcism section details the creation of a specific talisman called the "Three Primordial Demon-Slaying Talisman." The ritual requires first purifying malignant Qi, after which the ritual master must transform their form, tread the steps of the Northern Dipper (Ursa Major) constellation, and rotate their body to align with the Dipper's celestial positions while channeling true Qi to inscribe the talisman. The completed talisman must be affixed to all eight cardinal directions (east, west, south, north, northeast, southeast, southwest, northwest). The accompanying incantation invokes celestial Qi and the Northern Dipper's radiant power to vanquish demons, dispel inauspicious influences, and command all disease-spreading spirits to depart immediately—threatening their submission to the jurisdiction of the Northern Dipper Deity (Beidou Xingjun) should they resist.

The clothing-borne contagion section describes an illness transmitted through shared bedding or garments. The pathogenic Qi lingers on fabrics and bed curtains after an infected person's death, perpetuating infection among impoverished families unable to replace these items. Initial symptoms include nocturnal restlessness, mental confusion, nocturnal emissions (Jing leakage), and night sweats. The scripture meticulously outlines disease progression: untreated after one month, it penetrates the bones; after two months, it reaches the internal organs. When pathogenic Qi accumulates in the "Spiritual Residences" (key bodily regions) for one month, it spreads to the limbs; after two months it enters the marrow; by three months, the condition becomes terminal.

The treatment involves fumigating contaminated fabrics with talismans, then rolling and discarding them into flowing water without looking back. Early-stage cases respond to the "Three Lights Qi Talisman" with results visible within a month. Advanced cases (two to three months) require the more potent "Consumption Inquiry Talisman." When inscribing these talismans, practitioners must form the Northern Dipper mudra (hand seal), face the Dipper's current monthly position, recite the Northern Dipper Deity's name thirty-six times, then use the talismans created in this empowered state for fumigation therapy.

This passage discusses Daoist talismanic (Fulu) treatments for "food-transmitted illnesses" (diseases contracted through contaminated food) and "corpse-transmission diseases" (infectious illnesses resembling tuberculosis).

For food-transmitted illnesses: When healthy individuals accidentally consume leftovers or medicinal decoctions from infected persons, pathogenic Qi invades the heart and abdomen, causing sickness. These cases are relatively treatable, but infections transmitted through dwellings or clothing involve deeper Qi penetration and prove more challenging. The treatment involves stacking thirty-six talismans into a bundle, burning them, and having the patient inhale the smoke—they must be compelled to swallow it entirely. Initially, the smoke induces severe discomfort, followed by phlegm formation in the throat which must be expelled. Patients with shallow pathogenic Qi produce little phlegm, while those with deep invasion will vomit copious mucus—the more they expel, the quicker the recovery. After recovery, patients only need to ingest the "Three Lights Talisman" (San'guang Fu) to replenish primordial Qi, abstaining from alcohol, sexual activity, and emotional disturbances for one month.

When preparing these talismans, the practitioner must face the Big Dipper (using the Dipper Hand Seal, Doujue) to channel the celestial Yang energy (Gang Qi), inscribing them with cinnabar on yellow paper. The incantation essentially commands the three Hun (ethereal souls) and seven Po (corporeal souls) to stabilize, expels disease-causing ghosts and fatigue worms, and ensures righteous Qi remains within the body.

Regarding corpse-transmission diseases: Special emphasis is placed on understanding the nine types of pathogenic worms (Jiu Chong) in the human body—six being contagious across six generations, and three non-contagious. Stomach worms and roundworms (intestinal parasites) belong to the non-contagious category. The treatment similarly focuses on expelling these pathogenic organisms and restoring the body's righteous Qi.

Note: The "Three Lights Talisman" refers to a talisman condensed from the Qi of sun, moon, and stars. The "Dipper Hand Seal" is a Daoist mudra pointing toward the Big Dipper, while "Gang Qi" denotes the mystical energy emanating from the seventh star of Ursa Major. These methods embody the Daoist therapeutic principle of "expelling evil with righteousness," viewing diseases as invasions of pathogenic Qi.

This scripture explains the causes, behavioral patterns, and elimination methods for intestinal parasites (known as "inch-white worms") within the human body.

Parasites may arise from accumulated toxins in the five viscera or spread through close contact with infected individuals. The six main types of parasites circulate through four key acupoints in the body approximately every ten days. They feed every three days and enter dormancy every five days. When parasites feed, the body experiences widespread pain; during dormancy, they retreat to their acupoints to "drunkenly sleep" for five days, during which the patient temporarily feels relief. The optimal time to expel them is during this dormant phase using talismans (fulu) and medicine—otherwise, the parasites become alert, rendering treatments ineffective.

Each parasite occupies twelve acupoints, totaling seventy-two for all six types. Their monthly movement follows a pattern: in the first ten days, they migrate from the heart to four acupoints in the head; in the middle ten days, from the heart to the navel; and in the last ten days, from the navel to the feet. Treatment must align with this cycle by targeting the corresponding acupoints. The text notes that success rates are 80-90% within sixty days, dropping to 30-40% by eighty days—beyond which curing becomes extremely difficult.

Some deceitful practitioners exploit people by fabricating parasitic symptoms with fake rituals for profit—a deplorable act. The orthodox method involves ingesting the Purple Court Talisman (紫庭符) and preparing an oil pot at night, illuminating the surroundings with candles. If a living creature (the parasite) is seen fleeing, it must be immediately captured, fried in the oil, and then discarded into flowing water. Typically, only one or two attempts out of ten succeed, demonstrating the parasites' resilience. In milder cases, parasites remain formless and intangible, appearing only in dreams as figures bidding farewell—a sign of successful expulsion.

Detailed instructions for drawing the Purple Court Talisman and the expulsion ritual are recorded in the Talismans and Registers (fulu) section of the Tianxin (天心) method. Later practitioners must follow these methods reverently for evident results. However, such knowledge must not be casually disclosed—it must be kept secret.