《無上玄元三天玉堂大法》Vol. 24

This passage discusses the essential Daoist methods for "prolonging life and dispelling calamities" (yansheng du'e). The core teaching is:

As long as humans are bound by physical form, they inevitably encounter various misfortunes. As the Lingbao Jing (Scripture of Numinous Treasure) states, even the sun, moon, and stars wax and wane, sages cannot avoid cycles of fortune and misfortune, let alone ordinary people who suffer illness and injury. These are all manifestations of being subject to cosmic laws, hence the need for life-prolonging and calamity-dispelling techniques.

If one could attain the state of "formless and transcendent of cosmic calculations," calamities would naturally cease. However, worldly people remain bound by material desires and corrupted by bad habits. Without employing Daoist methods to resolve these issues, liberation from suffering proves difficult. Specifically, imbalances in diet, overexertion, exposure to extreme weather all damage one's Qi (vital energy). Combined with inauspicious astrological periods, problematic feng shui in dwellings, broken vows, curses that bring karmic retribution, frightened infants, or women afflicted by malevolent spirits—all require profound Daoist methods for resolution.

The text particularly emphasizes the "Secret Petition to the Dipper for Dispelling Calamities" method: Ordinary people obsessed with fame and fortune desire longevity but lack proper methods. Each person's destiny contains predetermined measures, with misfortunes originating from physical form. When facing tribulations without sufficient personal cultivation, one may secretly petition the Northern Dipper Lords (who govern life and death in Daoist belief)—a crucial method for preserving life and the profound means for dispelling calamities through repentance. Of course, those who cultivate themselves to the state of "awakening to true emptiness, with abundant Qi and perfected Shen (spirit)" naturally transcend the need for external assistance.

Finally, it describes the use of "Altar Purification Talismans": The ritual master first visualizes transformation into a perfected being, imagines nine phoenixes circling above, four directional spirit beasts standing guard, performs Gangbu (ritual stepping patterns), and recites incantations invoking the seven stars of the Northern Dipper (with names like Kui and Li representing stellar lords) to purify the ritual space. Such talismans can cleanse all impurities from altars.

This scripture records the specific operational method of the Daoist Big Dipper Seven-Star Lamp Ritual, belonging to the demon-expelling and life-prolonging arts from the Supreme Mysterious Primordial Three Heavens Jade Hall Great Method.

First, one must summon the essence Qi of the Big Dipper's seven stars to descend into water, expelling the haunting ghosts within it. The recited incantation warns these evil entities to depart immediately, lest they be vanquished by the Western Great White Youth (a Daoist guardian deity). This is followed by chanting the "Great Elimination of Defilement Mantra," a purification dhāraṇī rendered in Sanskrit transliteration.

For the lamp-lighting ceremony, seven longevity-extending talismans (fulu) must be prepared. During spring and summer, the lighting begins from the first star Tian Shu (the Pivot Star, known as Kui Xing), while in autumn and winter it commences from the seventh star Yao Guang (the Flickering Light Star, called Piao Xing). When lighting each lamp, one must burn incense while chanting incantations to invite celestial beings, ensuring the talismans harmonize with the cosmic Qi.

Subsequently, the supplication text "Supreme Great Purity Life-Preserving Longevity" is recited, praying for cosmic peace and the protection of the seven stars. When observing the stars shining brightly, one must chant the stellar command incantation, declaring the ability to summon ten thousand ghosts and expel evil with the divine blade.

During the formal petition, the ritual master reports to the Seven Luminaries of the Big Dipper (the seven stellar deities), explaining the purpose of the ceremony and requesting divine presence and witness. The auspicious or inauspicious nature of events is divined through observing variations in the lamps' brightness.

While circumambulating the lamps three times, one repeatedly chants soul-pacifying and spirit-stabilizing incantations to ensure participants' ethereal and corporeal souls remain tranquil. Finally, the corresponding stellar deity talismans are burned within the lamp holders, while life-color talismans (symbolizing vitality) are placed in water basins before the lamps to complete the ritual.

The entire ceremony integrates stellar veneration, talismanic magic, and lamp ritual protocols (keyi). Through meticulous procedures for divine communication, it achieves the dual purposes of exorcising calamities while prolonging life and preserving destiny.

This passage explains the Daoist method of divination through lamp observation (zhandeng) and the related ritual protocols.

Regarding the lamp divination practice:

The lamp is divided into seven directional positions, each corresponding to different life aspects. The Greedy Wolf position (aligned with the first star of the Big Dipper) reveals personal fortune—bright flame signifies good luck, while dimness foretells misfortune. The Giant Gate position (second star) indicates lifespan; the Wealth Preserver (third star) reflects virtue and blessings; the Literary Curves (fourth star) pertains to official promotions; the Pure and Chaste (fifth star) concerns marital affairs; the Martial Virtue (sixth star) relates to illness recovery; and the Army Breaker (seventh star) reveals servant disputes or thief capture. Bright flames in any position denote auspicious outcomes, whereas dimness signals inauspicious events.

Ritual protocols must be strictly observed: Perform in a purified chamber with sealed windows and doors, excluding women’s presence and preventing pets from entering. Conduct the rite at midnight while burning premium incense. A steady, upright flame signifies universal auspiciousness; a flickering, feeble flame portends misfortune.

Flame colors indicate specific disasters:

• Azure (qing) signals haunting spirits in the household, causing disputes or nightmares;
• Crimson (hong) reveals wandering malevolent ghosts bringing sudden calamities;
• White (bai) forewarns legal conflicts;
• Black (hei) predicts theft or chronic illness.

Flickering lights suggest ancestral souls needing salvation, while an overturned lamp warns of spirit disturbances and intractable diseases.

When encountering such omens, one must sincerely pray and perform the Pace of the Dipper (bugang tadou, a Daoist ritual stepping pattern) to resolve the afflictions—negligence is forbidden.

The latter section details protocols for submitting memorials to the celestial court:

The ritual master emphasizes speaking truthfully in petitions, avoiding ornate rhetoric that constitutes false speech. After mental purification and ninefold prostrations, the ceremony proceeds with prescribed steps, visualizing oneself transforming into a sphere of azure light (a meditative state in Daoist neigong practice). The entire process demands solemn reverence—frivolity is prohibited.

This scripture describes a complete Daoist practice combining Neilian (internal alchemy meditation) and Keyi (liturgical ritual). The practitioner first visualizes a cluster of starlight shaped like the Big Dipper at the Muddy Pellet Palace (Upper Dantian, located deep between the eyebrows). Then, one sequentially visualizes nine celestial jade towers in the heavens, each with distinct colors: Azure City, Five-Colored, Yellow Terrace, Vermilion Terrace, White Terrace, Mysterious Terrace, Nine-Colored Brahma Qi, Purple Qi, and Purple Mansion Jade Tower. The golden light from these towers resonates with the golden radiance of the body’s Nine Palaces (Daoism divides the human body into nine energy centers).

Next, the tongue presses against the upper palate as one visualizes forming a golden bridge connecting to the celestial Yellow Path (the ancient observed path of the sun), extending all the way to the Big Dipper constellation. At this point, the practitioner mobilizes the plain-yellow Qi from the Muddy Pellet Palace, linking it upward to the nine celestial jade towers and downward to the golden bridge. Then, protective deities such as the Three-Five Merit Officials (Daoist guardian spirits) and the Embroidered Robe Messengers are summoned beneath the golden bridge to await commands. When a vast golden light appears, it signifies the descent of the Nine Sovereigns (deities corresponding to the nine stars of the Big Dipper) from the Nine Palaces, entering through the crown of the head into the Muddy Pellet Palace, where the nine stars ultimately merge into one.

The practitioner silently recites a secret incantation, which mentions three key internal deities: the Heavenly Sovereign Minister in the Muddy Pellet Palace, the Left Assistant Minister in the Scarlet Palace (Middle Dantian), and the Right Supporter Minister in the Yellow Court (Lower Dantian). Together, they safeguard the body. Following this, one chants the Naguang Lingzhou (Spirit Spell for Absorbing Radiance) to stabilize the Five Viscera Spirit Lords (deities corresponding to the five organs), as well as an incantation to dispel the Twenty-Four Calamities.

The final section details the "Gangai Method" (a disaster-averting ritual), explaining that when a household suffers continuous misfortune or legal troubles, the ritual master must first confirm that the afflicted has indeed practiced virtue and committed no major wrongs before performing the ceremony. The accompanying Naguang Lingzhou invokes divine protection for longevity and the stabilization of the Five Viscera Spirit Lords. The entire ritual must be conducted while concealing the body within a nine-colored light sphere, observing only the movement of starlight, and concluding with a properly conducted Zhaijiao (Daoist sacrificial rite).

This ritual known as "Entrusting to the Northern Dipper" is of utmost importance and must not be performed casually. First, a memorial must be submitted to the Celestial Emperor and ancestral masters, while simultaneously registering with the Seven Palaces of the Northern Dipper (the seven stellar mansions in Daoism governing human destiny) as well as the Donghua Palace (abode of the Eastern King) and Nanchang Palace (residence of the Southern Dipper Star Lord), requesting the participant's name be recorded in the Northern Dipper's celestial registry.

The procedure unfolds as follows: Based on one's birth hour, individuals born in different years correspond to different Star Lords—those born in the zi (11pm-1am) or hai (9-11pm) hours entrust their names to the Celestial Gate King Palace of the Greedy Wolf Star Lord, while those born in the chou (1-3am) or hai hours register at the Young Minister King Palace of the Giant Gate Star Lord (other hours follow similar correspondences). This registration remains valid for one year.

The ritual must be arranged in the Huagai direction (a specific ceremonial orientation in Daoism), with positions cycling through the zi, wu, mao, and you directions from January to April. A pillar measuring 2.4 cun in diameter is required—its material may be gold, copper, silver, or iron depending on financial means—standing 1 chi 2 cun tall to symbolize the twelve months. The pillar bears seven segmented nodes with one eye each, representing the seven royal palaces.

A purification vase must be prepared by digging a 1 chi 2 cun deep pit in the ground. Inside the vase, place a 1 chi 2 cun long yellow silk inscribed with the "Three Terraces Northern Dipper Imperial Decree" and the Heavenly Gang Spirit Talisman (Daoist exorcism charms), while simultaneously issuing a dispatch to inform the City God. The dispatch essentially states: "A certain person from a certain place in the Great Ming Kingdom, for certain reasons, requests to entrust their life to the Seven Royal Palaces of the Northern Dipper, humbly asking to dispatch officials to jointly safeguard with the household's Director of Fate and local earth deities until the one-year period concludes, when a thanksgiving ritual (Daoist sacrificial ceremony) will be performed."

Each participant must prepare a red silk ribbon, tied with knots according to their age before being placed in the vase. Additionally, prepare an iron cup with a hole in its base matching the treasure pillar's size, inscribed internally with three talismanic phrases. When descending the altar, erect the treasure pillar within the vase and invert the iron cup over the vase's mouth, aligning with the seven royal palaces' nodal eyes. Also prepare an iron plate measuring 2 cun wide by 7 cun long, similarly inscribed with Northern Dipper decrees and Heavenly Gang talismans, attached to the back of the nodal eyes and tied with red silk to the cup's foot.

Finally, prepare a newly gold-lacquered barrel measuring 2 chi 4 cun in both height and width to completely enclose the vase, treasure pillar, and iron talismans, sealing them with pure earth. Place an offering table above it, arrange divine positions, and maintain daily morning and evening incense offerings. If no existing structure stands at the Huagai direction, a small shelter must be constructed. One day before formally descending the altar, divine positions must be established and decree-character lanterns lit.

This scripture describes the specific procedures of the Daoist "Burial Ritual" (a ceremony involving the interment of specific objects to pray for blessings and avert disasters). The entire process consists of two phases—burial and unsealing—requiring specific incantations, hand seals (mudras), and offering rituals.

At dawn on the burial day, the ritual master proceeds to a designated direction to burn incense. Through the ceremonies of "transforming into a divine state" (bianshen) and "treading the Big Dipper steps" (budou, a ritual dance following the seven stars of Ursa Major), the master forms the Dipper Hand Seal (a specific mudra). Upon reaching the northern Kan position (one of the Eight Trigrams), the master recites an incantation, which roughly translates as: "May heaven, earth, and the stars protect my body; may my name be hidden within the palaces of the Big Dipper's seven stars. May I receive the shelter of eternal life at the heart of flowing fire, free from all illness and untouched by calamity. Those who defy this decree shall perish." The incantation concludes with the phrase "Swiftly, swiftly, by the command of the Supreme Deity" to signify immediate effect.

Next, the master visualizes the Gangqi (cultivated energy) filling the Kan position, imagining the emergence of a jade palace supported by precious pillars. Offerings such as copper coins and silk are placed in a bottle and buried beneath the pillars, accompanied by the tying of Fulu (Daoist ritual talismans) and the sealing of the burial site. Incense is burned once more while forming the Dipper Hand Seal and reciting the Great Dipper Incantation, commanding the guardian spirits to oversee the site.

Subsequently, offerings of wine, fruits, and spirit money are prepared for the guardian spirits. When unsealing the burial after one year, the master repeats the earlier divine transformation ritual, proceeds to the burial site, and recites the unsealing incantation, which petitions the Big Dipper's seven stars to dispel misfortunes, increase blessings, and allow the guardian spirits to return to their respective posts.

During the unsealing, the burial site is opened, and the talismanic silk from the bottle is burned at the altar (jiaotan). Various ritual documents must also be prepared: official dispatches (diewen, formal Daoist documents) are issued to the Star Lords, Holy Teachers, the Seven Palaces, the Great Emperor of the Eastern Peak (Dongyue Dadi), the local altar officers, the City God (Chenghuang), the Earth God (Tudi), and others, recalling the dispatched spirit soldiers.

The text lists the deities to be venerated: the Eleven Luminaries of Shangqing, the Three Terraces and Canopy Star Lords, the Six Southern Dipper Directors, the Seven Stars of the Northern Dipper and their Nine Imperial Assistants, the Destiny Star Official of the Supplicant, the Eastern Peak Emperor, the Grand Duke of the Year (Taisui), and others (placed in the main positions), along with the guardian officers (placed in secondary positions). Daily offerings of incense are required at dawn and dusk, as well as during the Three Primes Festivals (Shangyuan, Zhongyuan, Xiayuan), the Eight Solar Terms (beginning with the Spring Equinox), and the supplicant's birthday.

Finally, the text describes the design of the pillars and talismans. Beneath the talisman, an inscription must specify: "On [date], in [location], disciple [name] and others entrust their lives to the Seven Palaces of the Northern Dipper, reverently inviting the Sun, Moon, Five Planets, Four Luminaries, Three Terraces and Canopy, Southern and Northern Dippers, Destiny Star Official, Three Officials (Sanguan), Four Saints (Sisheng), and other deities for protection."

This passage discusses Daoist exorcistic rituals for dispelling epidemics and the principles of health cultivation. The content is divided into several sections:

First, it describes the numerous deities invoked in Daoist plague-dispelling ceremonies, including the Eight Vajra Guardians, the Nine Heavens Primordial Lord, and the Six Ding and Six Jia (Daoist protector deities). These divine beings are summoned to descend true Qi (primordial energy) to help eliminate calamities and gather blessings.

The text then explains the causes of epidemics: when people indulge their bodies and minds without practicing health cultivation, they become vulnerable to external invasions of wind, cold, summer heat, and dampness, while internal harm comes from excessive desires and improper diet. This leads to the weakening of one's primordial Qi, from which epidemics arise. Conversely, maintaining regular daily routines, moderating food intake, and abstaining from excessive desires can preserve primordial Qi. When body and spirit are both refined through such practices, one not only becomes immune to epidemics but may even attain immortality.

The text cites medical classics stating "When essence is preserved in winter, one won't suffer epidemics in spring," emphasizing the importance of conserving Jing (essence) during winter. Out of compassion, the Supreme Venerable Lord (the highest Daoist deity) established rituals to subdue epidemics and save those who have lost their true essence and fallen into calamity.

Through a dialogue between master and disciple, the text further explains the roots of epidemics: exposure to unseasonal Qi in different seasons causes various illnesses. For instance, winter exposure to cold leads to spring epidemics, while spring exposure to wind causes summer diarrhea. When these pathogenic Qi invade the body, they disrupt the proper Qi, and the mutual conquest among the Five Phases (Wood, Fire, Earth, Metal, Water) generates epidemics, hence the term "Five Epidemics."

Finally, it explains the origin of so-called "Plague Gods": initially, they were the Six Heaven Ghost Kings and Five Division Ghost Marshals subdued by the founding patriarchs. These entities were originally spreaders of demonic toxins rather than ordinary spirits. After being disciplined by the patriarchs, they submitted to the orthodox Dao, and now they are entrusted with administering the plague bureaucracy.

This scripture expounds the Daoist ritual system for dispelling epidemics. Zhang Yuanbo (a thunder deity general) was appointed to a key position in the Thunder Ministry due to his loyalty and trustworthiness, while Zhao Gongming (the God of Wealth) serves as the mighty general of the Mystic Altar because of his solemn integrity. Other deities likewise fulfill their respective duties in managing underworld affairs, no longer causing chaos or harming humans.

Yet in modern times, people's hearts have become wicked and deceitful, leading to improper worship at unorthodox shrines (heterodox temples), which invites evil Qi (vital energy) to invade. Plague demons actually originate from deluded thoughts in human minds. When people offer blood sacrifices (slaughtered livestock), these demons receive nourishment and run rampant, bringing harm. This is not due to the Five Plague Gods (of the east, south, west, north, and center) losing control, but rather the result of impure human hearts inviting calamity.

The human body inherently possesses primordial Zhen Qi (true vital energy) circulating throughout, with the Three Dantian (upper, middle, and lower energy centers) and Eight Radiances (key bodily passageways) each inhabited by guardian deities. This is why humans can resist death and prolong life. However, if one's cultivation is misaligned, the Nine Orifices (bodily openings) become blocked, and the inner spirits fail to manifest, turning the body into an empty shell vulnerable to possession by wandering ghosts. The harm of epidemics stems not only from the Five Plague Gods but also from the body's own imbalance.

The scripture records the ancestral secret method transmitted by Lord Laozi (the deified Laozi) to subdue the Five Plagues and vanquish demonic hordes: first, purify oneself of epidemic-causing evil Qi through talismanic incantations; then suppress disease with Celestial Talismans (divinely granted charms); finally, restore peace through righteous Qi. This is the method to heal the world and control plagues.

The text further lists specific talismans:

1. Lord Laozi’s Celestial Plague-Warding Talisman

2. The Celestial Master’s (Tianshi) Epidemic-Dispelling Talisman

3. Lord Laozi’s Compassionate Body-Protection Talisman (ensuring no transmission even when sharing a bed)

4. Sweat-Path Talisman (from the Jade Script of Tianxin’s Bone Structure)

5. The Celestial Master’s Great Plague-Severing Memorial (a special petition)

The ritual concludes with an invocation: the priest petitions on behalf of devotees, summoning 120 star-officials and divine functionaries, along with the Five Directions' (east, south, west, north, center) twelve Yi, Man, Rong, Di, and Qin tribal deities each, 1,200 officers and generals from each of the Five Divisions, 300,000 soldiers from each of the Five Divisions, as well as the local City God, household guardians, twenty-four generals, and thirty million troops—all descending to cleanse the region of plague and sever the chain of contagion.

This passage describes the ritual procedures and cultivation methods used by Daoist masters for exorcising evil spirits and dispelling epidemics. The first half details the specific operations for setting up a ritual formation to drive away plague demons:

The master must summon celestial soldiers and generals (Heavenly Officials and Commanders) from the four directions and eight quarters, along with local earth deities (Proper Gods of Soil and Grain), to jointly deploy the celestial net and earthly web. Above, they spread the celestial net to capture demons causing havoc in the air; below, they lay the earthly web to search out and seize plague demons lurking in water sources and rivers. All plague-spreading demons like Shi Gongye and Huang Nu's Seven Sons must be captured and expelled, banished ten thousand miles away so they can no longer harm the people, restoring peace to the nation.

The latter half transmits the cultivation method of "flying spirits to audience with the emperor," where the original spirit (shen) ascends to the celestial realm through visualization (meditation):

Practitioners must first circulate and transform the Qi of the five viscera (five zang organs' Qi) within the body, condensing it into the Five Phases' true Qi, which then manifests as jade chariots and ritual vehicles bearing sun-and-moon banners in the lower Dantian (lower elixir field). Then they visualize riding white Qi accompanied by guardian deities, ascending westward from Mount Kunlun.

The journey requires sequentially breaking through:

1. The realm of Gang winds (requiring specific stepping patterns to resolve)

2. The realm of desire (scenes resembling human government offices)

3. The realm of form (palaces condensed from five-colored cloud Qi)

4. The formless realm (where only golden light is seen without sound)

Ultimately reaching the highest layer, the Heaven of Seed People (a world composed of formless Brahma Qi), where they meet the ancestral masters amid golden light in the Great Clarity realm (Taiqing) to receive divine instructions. The entire process requires coordinating specific Gang steps (stepping patterns recorded in Gang manuals) with visualization techniques.

Note: The "Gang steps" mentioned refer to special ritual stepping patterns in Daoist ceremonies, while "visualization" is a crucial Daoist cultivation method for attaining divine communion through meditative contemplation.

This passage describes a complete Daoist ritual for warding off pestilence, comprising several key elements:

The practitioner first visualizes a white light transforming into an intangible ritual altar space that exists between being and non-being. The appearance of red light serves as an auspicious omen, signaling the commencement of the ceremony. The master then leads celestial soldiers and generals in capturing the plague demons.

At the heart of the ritual is the mandate from the Supreme Deity (the highest Daoist divinity) to deliver the people. The master performs "flying spirit" (soul projection) to ascend to the Jade Palace (celestial court) and receive the Emperor's decree. This edict commands all deities to subdue evil spirits, transforming those who resist into dust. The master proclaims the decree, demanding plague demons depart the human realm immediately or face severe punishment according to ghostly statutes.

The specific plague expulsion procedure involves: first burning the Pestilence-Expelling Talisman (Fulu) while reciting incantations, then using Gang Qi (cultivated energy) to drive the pestilence beyond the Four Seas. The ritual also includes Lao Jun's Household Protection Talisman against Plague, which must be posted in seven locations: east, south, west, and north walls, above the bed, near the stove, and in the back room.

The incantations invoke the power of the Three Lights (sun, moon, stars) and the Big Dipper's guiding stars, compelling thousands of ghosts and myriad spirits to obey commands, ensuring all malevolent entities are subdued. The "Northern Emperor Hand Seal" and "Three Lights Qi" mentioned here represent important Daoist mudras and energy techniques.

The text additionally provides treatment methods for consumptive diseases (similar to tuberculosis), explaining these illnesses arise from stagnant heart Qi, congealed blood energy, compounded by alcohol and sensual excesses, and emotional imbalances. Nine types of "worms" (pathogenic influences) develop internally, six of which are contagious. The cure requires understanding these "worms'" origins—some generated by toxins from the Five Organs, others transmitted through close contact.

This scripture demonstrates Daoism's systematic approach to pestilence expulsion through talismans, incantations, Gang Qi, and divine power. Combining sacred ceremonies with pathological analysis of diseases, it embodies the Daoist principle of "medicine and the Dao sharing the same origin."

This scripture describes a disease called "Consumption Transmission" (传尸劳) and its treatment methods. When infected, the initial symptoms include mental confusion, loss of bodily control, the Five Centers feverishness (referring to heat and restlessness in palms, soles, and chest), night sweats, and heart palpitations. Within ten days, the patient becomes visibly emaciated with an abnormally radiant complexion.

The illness is caused by six types of parasites that circulate every ten days, migrating among four acupuncture points in the human body. They become active after the Beginning of Spring (立春), feeding for three to five days before retreating. When the parasites feed, the patient experiences pain; after retreating, they enter a drunken slumber for five days during which symptoms temporarily subside. Treatment must be administered during this intoxicated retreat phase, or the parasites will resist the medicine.

These parasites occupy seventy-two acupuncture points in the body, moving in three monthly phases: during the first ten-day period they migrate from the heart to the head; in the middle ten days from heart to navel; and in the last ten days from navel to feet. Treatment requires following this pattern for herbal or acupuncture intervention.

The parasites first consume the body's white adipose tissue, causing loose skin and hair loss. After seventy days, they begin consuming flesh and blood (yellow-red substances), causing severe emaciation. After two hundred ten days, they attack the marrow (black substance), leading to paralysis. Over time, the parasites grow colorful feathers, taking on avian forms, and become incurable once they invade the kidneys.

The scripture emphasizes: treatment within sixty days has a 70-80% success rate; within eighty days only 30-40%; beyond this window, cure becomes extremely difficult. It concludes by describing first-generation parasite symptoms: sudden abnormal sensations after infection, with the parasites taking infant-like forms within the body.

This scripture describes the five stages of harm inflicted on the human body by the "Three Corpses and Nine Worms" in Daoist cultivation. These parasitic malevolent entities are believed to reside within the body, obstructing spiritual practice and damaging health.

The first stage depicts shape-shifting worm-demons—some resembling hairy ghosts, others like toads, varying in size. They cause mental confusion, insomnia with disturbing dreams, loss of appetite, and full-body pain. These creatures are most active on Bing-Ding days (Fire days), primarily attacking four acupuncture points including the Heart Shu point.

The second-stage worms resemble tangled silk or geckos, about three inches long, sometimes appearing as centipedes or shrimp. They induce perpetual drunkenness, nighttime dreams of corpses accompanied by pleasure, along with chest tightness, shortness of breath, night sweats and fever. Active on Geng-Xin days (Metal days), they target the Lung Shu point.

Third-stage worms take forms like ants, mosquitoes, or appear as blood clots, turtles, dung beetles, and hedgehogs. Victims experience constant drowsiness, vomiting of bitter fluid, mouth/nose sores, sallow complexion, greasy sweat, and teary eyes. They strike on Geng-Yin days, attacking four points along the Jueyin meridian.

By the fourth stage, the worms have damaged heart and lungs, migrating to the spleen. Manifesting as tangled threads, pig lungs or snakes, they cause abdominal lumps, alternating chills/fever, bloating with protruding veins, and chronic coughing. These earth-associated parasites activate on Wu-Si days (Earth days), invading the Spleen Shu point.

The final stage reveals worms transformed by prolonged anger—appearing as mice or small bottles, some headless, others limbless. Most terrifying is their progression from lung meridians to kidneys, where they mutate by consuming Jing (essence) and blood. Victims may suddenly exhibit healthy complexions or prophetic abilities—actually ominous signs of impending death, like a candle's final flare.

This passage describes Daoist talismanic rituals (fulu) for expelling "corpse worms" (parasites believed in ancient times to cause illness). On the Guiwei day (in the celestial stem-branch calendar), these worms become active at four acupuncture points including the Ganshu point on the human body. These parasites manifest in various forms—some resemble horse tails divided into male and female pairs, others look like turtles or rotten noodles, varying in length, with some even having wings capable of flight. Those that can spread over vast distances are called "flying corpse worms" and cannot be countered through ordinary means.

The text details several methods for drawing exorcism talismans, requiring alignment with celestial and terrestrial energies: The talisman must integrate the "Three Wonders"—the sun, moon, and stars in heaven; the special orientations of Yi, Bing, and Ding on earth; and the human triad of Jing (essence), Qi (vital energy), and Shen (spirit). The ritualist must step in the pattern of the Big Dipper while wearing the Three Platforms star crown. The talismanic inscriptions include names of major Daoist deities like the Great Emperor of Shangqing and Great Emperor of Taiqing, as well as protective generals such as Celestial Master Ge Xuan (one of Daoism's Four Great Celestial Masters).

Each talisman follows a specific eight-phase activation process: The first phase invokes divine light, the second clarifies the sun and moon, the third summons the celestial armies of the Three Heavens, the fourth invites the Four Sacred True Lords, the fifth mobilizes the mountain gods of the Five Sacred Peaks, the sixth dispels all ailments, the seventh harnesses the power of the Big Dipper, and the eighth gathers spiritual energy from all directions. All conclude with the imperial decree "By Command of the Jade Emperor," emphasizing the ritual's divine authority.

The talisman-drawing process incorporates mantras and spatial orientations: "Round heaven and square earth" represents cosmic structure, while "Six Jia and Nine Sovereigns" signify temporal cycles. Practitioners visualize the Azure Dragon (left) and White Tiger (right)—Daoist guardian beasts—with celestial warriors beheading demonic entities. By harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water in their generative and controlling cycles) and mobilizing the Six Ding and Six Jia (celestial guardians of the day), the ritual achieves the state of "primal Qi coalescence" to eradicate pathogenic influences.

This scripture primarily explains Daoist methods of healing through talismans (fulu) and techniques for determining whether an illness is curable, drawn from the practical ritual content of the Wushang Xuanyuan Santian Yutang Dafa (The Supreme Mysterious Primordial Great Method of the Three Heavens' Jade Hall).

Regarding the creation and use of healing talismans: First, one must draw a special talisman (mystical diagrams written with cinnabar on yellow paper in Daoist practice). Before drawing, recite the "Talisman for Stabilizing the Shen and Strengthening Qi" and the "Incantation to Command the Essence-Soul" to stabilize the patient's vital energy. The incantation's essence declares that the Three Corpses (three malevolent spirits believed to reside in the human body) and Nine Worms are causing internal disturbances, and that upon entering the body, the talisman will purge pathogenic influences, restoring health to the five viscera and six bowels. While drawing the talisman, form the "Dipper Mudra" hand seal while silently visualizing the power of deities like the Six Ding Spirits (Daoist guardian generals), Three Generals, and Twenty-Eight Lunar Mansions flowing into the brush. The completed talisman should be ingested by the patient with peachwood-infused water.

Two auxiliary incantations follow: one requests Lord Lao (the deified Laozi) to bestow divine power for exorcising demons and healing, while another assists the patient in recovering scattered hun and po souls to restore health.

Concerning methods to determine curability: The master explains that for contagious diseases (literally "corpse-transmission"), some are treatable while others are terminal when the illness has penetrated the marrow. The testing method involves taking a bowl of water, silently invoking the breath of the patient's birth star (the constellation corresponding to their birth time), then reciting the Tianpeng Incantation (Tianpeng being a major Daoist guardian deity) and blowing it into the water. If dark qi appears when the patient gazes at their reflection, it indicates demonic affliction. Should the patient refuse to look or insist on holding the bowl themselves, the illness is incurable. Additional signs of impending death include observing the patterns and coloration between the patient's eyebrows: blue-black discoloration at the brow, upturned eyes, or black lines between the eyebrows all signify fatal prognosis.

This passage describes a Daoist ritual method for expelling internal parasites, belonging to the "Chasing Out Parasites" technique from the Supreme Mysterious Primordial Three Heavens Jade Hall Great Method scripture.

The diagnosis begins by observing the patient's facial Qi (vital energy) between the eyebrows: a bluish hue at the brow's corner, eyebrow loss, uneven brow height, or intermittent twitching all indicate difficult-to-cure conditions. If the practitioner cannot determine parasitic infestation through Qi observation, talismanic incantations may assist diagnosis.

The procedure involves: drawing a talisman (with cinnabar inscribed according to the current month's auspicious direction) for the patient to ingest with frankincense-infused water. After about a mealtime, observe the fingertips when fumigated with frankincense—the appearance of hair-like strands indicates severe illness, particularly if most prominent on the middle finger, signifying deep-rooted disease. White strands suggest treatable conditions while yellowish-red ones portend difficulty; absence of strands confirms no parasitic infestation.

Before performing the parasite expulsion, practitioners must first petition the Celestial Emperor, the Great Deity of Eastern Peak, the City God, and ancestral spirits. Highly accomplished masters may perform the ritual freely. The complete procedure involves: first weakening pathogenic Qi by having the patient ingest the Three Lights Talisman, then administering the Parasite-Chasing Talisman. At dusk, the patient sits meditatively in their birth hour's direction (e.g., those born in the Zi hour face north), visualizing starlight enveloping them. Throughout the night, bright lamps must burn while a cauldron of boiling oil stands ready—the patient must remain silent and awake under the watch of three to five attendants.

Soon the patient enters a dreamlike state witnessing spectral entities bidding farewell; their names should be recorded. Parasites may emerge from the body, clothing, or seating mat in varied forms. Any physically manifested parasites must immediately be captured and fried in the boiling oil, after which all utensils are discarded into flowing water without looking back.

The passage concludes with an expulsion incantation invoking divine assistance from the Nine Heaven Celestial Emperors, Four Celestial Guardians, Eight Gates, and Seven Stars' divine troops to eradicate malign influences and restore health. The standard Daoist formula "urgently as the law commands" (急急如律令) concludes the spell, signifying immediate efficacy.

This scripture discusses Daoist ritual methods concerning conception, fetal protection, and childbirth facilitation, comprising three main aspects: expulsion of the Three Corpses (harmful spiritual entities in the human body according to Daoist belief), the metaphysical principles of childbirth assistance, and the practical application of talismanic charms.

The text first addresses the need to expel the "Three Corpses" - Peng Ju, Peng Zhi, and Peng Jiao - these three malevolent spirits. Practitioners must recite incantations like "Tai Guang You Jing Shuang Ling" (Radiance of the Platform, Subtle Essence, Bright Numen) while eliminating the "Seven Delusions" (referring to seven types of desire-induced confusion). One must close the gates to evil and open the portals of virtue to attain transcendence and union with the Dao.

Regarding the principles of childbirth, the ritual master explains: conception occurs when maternal emotions and desires interact with the child's karmic affinity seeking rebirth. Parental union requires the harmonious interaction of Yin and Yang Qi (vital energies) to create life. When parents share deep affection, childbirth proceeds smoothly, producing intelligent and prosperous offspring; whereas unresolved karmic debts between parents may cause difficult labor, breech birth, or stillbirth - all manifestations of unresolved past-life grievances.

The scripture provides comprehensive solutions: first protecting the fetus during gestation, then facilitating labor, followed by assisting delivery - each step following strict ritual sequence. Postpartum, talismans like the Heart-Calming Charm and Gate-Locking Charm are used to pacify the infant's spirit, stimulate appetite, and treat fright disorders.

Specific talisman applications:

The Fetal Protection Charm is used when fetal Qi appears weak, harnessing the "Three Lights" (radiance of sun, moon, and stars) to replenish the fetus' vital energy. When drawing this charm, practitioners first form the "Dipper Mudra" (hand gesture mimicking the Big Dipper constellation), then the "Solar Lord Mudra" (sun deity gesture), concluding again with the Dipper Mudra. Administered during the first two months of pregnancy.

The Birth-Facilitating Charm bears inscriptions like "Heaven and Earth unite, Sun and Moon unite, Human and Spirit unite," and must be inscribed during the month's peak Qi period. Administered during the sixth or seventh month of pregnancy.

These methods address worldly childbirth difficulties, reflecting Daoism's profound reverence for the miracle of life and its unique medical philosophy.

This scripture records several types of Daoist talismans (fulu) and their methods of creation and application, primarily concerning treatments for infant night crying and exorcism rituals. The talismans require specific incantations and ceremonial procedures for completion.

When crafting a talisman, the first step is "harmonizing forms" (hexing), a ritual that summons the energies of the sun, moon, and stars (collectively known as the "Three Lights Qi"). Specific invocations such as "Harmonize with the Celestial Emperor Sun" and "Harmonize with the Celestial Emperor Moon" must be recited to invite the celestial lords of the sun (Rijun) and moon (Yuejun) to bestow their power. While inscribing the talisman, additional chants like "Fierce horses charge forth, blazing fire surges" are used to amplify its spiritual potency.

For treating infant night crying, the talisman bears the inscription: "Little child, little child, cry not at night, for now Lao Jun (the Supreme Venerable Sovereign) descends from his steed." This invokes the divine authority of Laozi (Lao Jun). The talisman must be swiftly inscribed with the character "field" (田) and affixed to the child’s navel.

The Zhuling Talisman (an exorcism charm) requires the decree of the Zhuling Emperor (the sovereign of the Southern Fire Palace). From the hour of Zi (midnight) to Si (mid-morning), specific incantations are recited, while from the hour of Wu (noon) to Hai (late night), the Great Sage of the Celestial Stem (Tiangang Dasheng, a deity of the Big Dipper) is summoned to subdue malevolent forces. The talisman bears phrases such as "Swiftly pacify the spirit, swiftly calm the heart, swiftly settle the soul," ensuring the cyclical flow of the Six Energies (Liuqi).

The Fire Bell Talisman is specifically used for vanquishing demons and ghosts. It is inscribed with: "Flame God, Flame God, Fire Bell, Fire Bell, reaching upward to the Purple Palace (celestial realm), piercing downward to the Netherworld (underworld)." This calls upon the Fire Bell Emperor to swiftly execute divine law.

Lastly, for treating infant fright, the talisman must be inscribed with cinnabar on yellow paper. After drawing the talisman with the power of the Three Lights, it is affixed above the doorframe. These talismans exemplify the Daoist practice of mobilizing cosmic energies through specific rituals and incantations to resolve worldly afflictions.