《道法會元》Vol. 154

This scripture documents the lineage system and pantheon of the "Great Method of the Single Qi (Yiqì) of the Mysterious Dao of the Six Heavens of Primordial Chaos" in Daoist tradition. It consists of two main sections:

The first is the "Master Lineage" (Shi Pai), tracing the transmission of this method through successive generations of patriarchs and perfected beings (Zhenren). Notable figures include the Great Compassionate and Universally Beneficent Perfected Lord of the Dao (Dao title: Da'an) who opened the Primordial Chaos teaching, and the Thunder Perfected of the Single Qi Mysterious Dao (Dao title: Shizhong) who expounded the Primordial Chaos teaching. The term "Primordial Chaos" (Hunyuan) refers to the cosmic origin, while "Single Qi" denotes the primordial vital energy.

The second section details the "General Corps" (Jiang Ban), the protective deity system. This remarkably complete hierarchy includes:

• Central and secondary altar commanders: Celestial Lord of the Green Emperor Xin Hanchen and Celestial Lord of the Flame Emperor Deng Bowen
• Five Directional Thunder Kings: Each governing east, south, west, north and center, with specific names
• Nature deities: Thunder God Jiang Hechong, Lightning Mother Xiu Wenying, Wind Earl Fang Daozhang, Rain Master Chen Huafu
• Law-enforcement generals: Such as General Zhu Yanming who specifically punishes those who disbelieve the Dao
• Medical system: Celestial Physician officials specializing in talismanic qi, herbal medicine, acupuncture, moxibustion, and stone therapy
• Executive officers: Including the Merit Officer for Qi Distribution and the four Merit Officers for Capture, Binding, Cangue and Flogging

Each deity has distinct responsibilities, forming a comprehensive Daoist protective system. Many titles reflect characteristics of Daoist "Thunder Methods" (Leifa), such as "Cloud-Soaring Lightning" and "Swift Thunderbolt," embodying the Daoist belief that practitioners can summon thunder deities to subdue demons and evil spirits.

This scripture elucidates the core principles of cultivating the true Dao while critiquing later deviant practices that stray from the orthodox path.

The essence of authentic cultivation lies in nurturing one's innate authenticity rather than relying on external aids. Genuine practice should unfold with the same natural spontaneity as the changing seasons or the growth of all beings—requiring no forced effort. Just as heaven and earth operate through the sun and moon (symbolizing their celestial hun and po souls), the human body functions through its own hun and po (embodying our personal sun and moon). The ancient saying "sun as hun, moon as po" reveals this truth—just as the eternal interplay of celestial bodies sustains the cosmos, the dispersal of human soul aspects leads to mortality.

The text employs Five Phases theory to explain: The sun belongs to Fire, as does the hun soul. The heart houses the shen (where shen is the hun-soul), requiring nourishment from the Wood phase of the liver to sustain the soul-spirit—hence the phrase "the dragon emerges from fire." The moon belongs to Water, as does the po soul. The kidneys form an ocean of qi (where qi is the po-qi), requiring nourishment from the Metal phase of the lungs to sustain the soul-qi—hence "the tiger is born from water."

The classics left by sages, despite their thousands of words, ultimately teach people to collect their heart-mind and nurture primordial qi—the core practice being the harmonization of hun and po. Some profound alchemical texts (neidan scriptures), unwilling to state truths directly, employ myriad metaphors for personal realization—how could they possibly be discussing carnal matters?

Subsequent passages critique later erroneous practices, including: swallowing so-called "dragon-tiger essences" or "sun-moon energies"; forcibly restraining the three hun and seven po souls; mechanically tonifying the five viscera; burning away the Three Corpses (malevolent spirits believed to reside within the body); dual cultivation with partners; nurturing a "sacred embryo"; rotating the "waterwheel" (a neidan circulation method); returning jing to replenish the brain; various breathing techniques; or harvesting yin-essence from young women. Such methods mistake branches for roots and create complications where none exist—beguiling the ignorant with bizarre practices as absurd as searching for an ox while riding upon it.

(Note: Terms like "dragon-tiger" and "charming maiden" are metaphorical expressions in neidan practice, not to be taken literally. The "Three Corpses" refer to three troublesome spirits believed to inhabit the body in Daoist thought, while the "waterwheel" denotes an internal energy circulation technique.)

Some individuals, driven by greed for wealth or indulgence in food and wine, deliberately delay transmitting Daoist methods until their selfish desires are satisfied. Upon obtaining authentic teachings, they treasure them as priceless jewels, practicing day and night—yet they employ misguided methods. By constantly shaking their bodies and straining their sinews, they cause the meridians under their arms to seethe, their Qi and blood to stagnate, their Shen (spirit) to scatter, and their bodies to weaken. All this stems from violating the natural harmony of Yin-Yang. Continuing such cultivation may lead to disability in mild cases, death in severe ones, and in the worst scenarios, "deviation" (a serious misstep in practice). I have personally witnessed several who perished this way and cannot bear to remain silent. Thus, at the risk of defying celestial decrees, I write these warnings.

True cultivation lies in inner refinement: cherish your Shen like precious jade, and do not let your hun and po souls (ethereal and corporeal souls) become as disordered as the stars Shen and Shang (ancient constellations symbolizing chaos). In silence, embody the Dao of heaven and earth; in speech, convey the principles of the golden ages of Yao and Shun. These words of mine are not meant for argument—I only hope those with affinity may grasp their meaning intuitively.

The core of cultivation rests on three foundations:

First, the "Jing-Qi-Shen" (vital energy system), which must counter the "three poisons" of greed, hatred, and delusion.

Second, the "heart-mouth-mind" (thoughts, speech, and intent), which must uphold the eight virtues: sincerity, reverence, integrity, diligence, impartiality, loyalty, righteousness, and uprightness.

Third, the method of practice: use willpower to stabilize scattered thoughts, right mindfulness to sweep away mental dust, scripture recitation to gather the heart, and seated meditation to concentrate the Shen. The ultimate goal is to reach the natural purity of "no affairs in the heart, no heart in affairs."

Practitioners must strictly adhere to ten precepts:

1. Filial piety toward parents

2. Loyalty to rulers

3. No coveting others' beauty

4. No taking ill-gotten wealth

5. No distorting truth in court

6. No drunkenness or gluttony for meat

7. No arrogance or bullying

8. No neglect of cultivation

9. No deeds that erode virtue

10. No harming others

The six ultimate realms to attain through Daoist practice are:

• The Wuwei Heaven (also called the Heaven of Ten Thousand Spirits), free of desire and striving
• The Mysterious Shen Heaven, unfathomably subtle
• The Capital Shen Heaven, governing all methods

(The names of the latter three heavens are not fully disclosed here.)

This passage explains the fundamental principles and cultivation methods of Daoist practice. The "Jade Spirit Heaven, Dao Spirit Heaven, and Life Spirit Heaven" refer to three distinct levels of sacred realms. The "Chaotic Origin Non-Action Six Heavens Ancestral Foundation" describes the universe's most primordial state, when all existed in undifferentiated chaos.

This primordial energy is called "Hunyuan One Qi" (Chaotic Origin Unified Energy) - the fundamental force that created heaven, earth, and all things. Transcending yin-yang, it exists eternally, beyond even the comprehension of the Six Heavens Demon Kings. Lord Lao (the deified Laozi) used this principle to enlighten beings, hence called the "Chaotic Origin Six Heavens Wish-Fulfilling Great Method." Practitioners who maintain purity of heart and persevere in cultivation can merge with this primordial energy, transcend the cycle of life and death, and universally deliver sentient beings.

Every person inherently possesses this prenatal ancestral qi (primordial life energy), akin to Buddhism's "original face" - one's true nature before parental conception. The key lies in awakening to it.

In practice, one must focus inward, envisioning the heart-mind as the "Celestial Sovereign" (ruling authority). Cultivators must maintain constant awareness of this prenatal ancestral qi with single-minded concentration. During special Daoist days called Ren-Gui days, the Celestial Sovereign descends to earth - practitioners should purify body and mind, burn incense, chant scriptures, repent transgressions, and sit in meditation. Daily offerings of pure tea, jujube soup, and peachwood incense will naturally manifest the Celestial Sovereign's presence.

Practitioners must uphold precepts: never act against cosmic principles, take ill-gotten wealth, entertain delusions, or harbor improper desires. Revealing celestial secrets or violating Daoist methods brings calamity upon ancestors and oneself, potentially leading to hell realms.

Finally, the universe's original state is called "Great Change and Great Beginning," containing the purest essence known as "Floating Luminous Primordial Beginning." This "One" is the ancestor of heaven-earth and root of all existence. Cultivation ultimately means returning to this source.

This scripture elucidates the transformative process of Dao (the Way), the core concept of Daoism, and its divine manifestations.

Dao is the origin of all things in the universe, silently nurturing creation in ways even the gods cannot fully comprehend. From the establishment of heaven and earth, the movement of the sun and moon, to the arrangement of stars, from the formation of mountains and rivers to the emergence of thunder, wind, and rain—all things arise from Dao. Dao is also called "the One," another name for the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the highest deity in Daoism.

Dao divides into three primordial Qi (vital energies): the Azure Qi of Beginning transforms into the Lord of Celestial Treasure (Yuanshi Tianzun), representing the source of Dao; the White Qi of Origin transforms into the Lord of Numinous Treasure (Lingbao Tianzun), the origin of sacred teachings; and the Mysterious Yellow Qi transforms into the Lord of Divine Treasure (Daode Tianzun), who governs the enlightenment of all beings. This reflects the cosmogonic process: "Dao gives birth to the One, the One gives birth to the Two, the Two give birth to the Three, and the Three give birth to all things."

Particular emphasis is placed on the Great Emperor of Perfect Warrior (Zhenwu Dadi), the Dark Warrior of the North, who can manifest in eighty-two forms. He governs the order of all beings, sustains the workings of the universe, and acts as the sovereign of heaven and earth, establishing destiny for the people and ushering in peace for all ages. Even in the smallest actions of daily life, the profound mysteries of Dao are present.

The latter part consists of a series of honorific titles for Daoist deities, primarily describing the divine authority and functions of the Heavenly Lord of the Mysterious Cavern (Dongxuan Tianjun), a high-ranking deity overseeing thunder, life and death, and retribution. He commands the Thirty-Three Heavens, administers the affairs of Confucianism, Buddhism, and Daoism, examines the merits and faults of spirits and ghosts, and rewards the virtuous while punishing the wicked. He wields the might of thunder yet also embodies boundless compassion—capable of vanquishing baleful stars above and judging the realms of yin and yang below. He is a deity of both majesty and benevolence.

These elaborate divine titles reflect the vast pantheon of Daoism, where each deity has clearly defined responsibilities, working together to maintain cosmic order and the balance of virtue and vice in the human world.

This scripture describes the deity-invocation ritual within Daoist Thunder Magic (a practice harnessing the power of thunder). It begins by enumerating the complete honorific titles of eleven principal Thunder Deities, including:

The Supreme Azure Mystery Celestial Emperor (sovereign of salvation), Cinnabar Heaven's Vermilion Mound (fire palace deity of the south), the Wind-Bearing Silver-Fanged Luminous Fierce Officer of Nanchang Fire Palace (thunder's law-enforcing general), and the Solar Essence Refinement Enforcer Perfected Being (immortal responsible for soul liberation). These deities collectively govern natural phenomena like wind, clouds, thunder, and lightning, serving as overseers of the Three Realms (heaven, earth, and underworld) and masters of myriad methods who deliver beings during calamities.

Following this is the formal petition (Primordial Declaration Text), where the ritual master reverently states: The supreme Celestial Emperor opens wide the gates of salvation, while the majestic Thunder Ministry deities guide the path of cultivation. Now igniting the True Incense (medium for heaven-earth communication in Daoist rites), we first summon the Incense Officer Messengers (spiritual officials responsible for message delivery), the Three Qi (Heaven-Earth-Human energies) True Deities, the Virtue-Recording True Officials (deities documenting good deeds), and local Earth Gods (guardian spirits) to descend upon the ritual platform.

Subsequently, each principal Thunder Deity is respectfully invited, including:

• The presiding Mysterious Celestial Emperor (True Martial Emperor of the North Pole) and his holy parents
• Thunder Ministry's supreme commander Green Emperor Lord Xin and deputy commander Flame Emperor Lord Deng
• Chancellors Dong and Zhang (left and right prime ministers)
• Patriarch Lu of the Primordial School
• Thunder Method's Universal Salvation Marshal Zhang and dozens of other Thunder generals

Special invitations extend to the celestial medical pantheon:

• Six Toxins Marshals (deities expelling pathogenic evils)
• Five Great Thunder Lords (Tian, Cui, Liu, Tao, Gao)
• Three Medical Sages (Celestial, Qi, and Talismanic Healers)
• Healing Registrars (lower-ranking medical officials)
• Medicine Boys and Jade Maidens (divine attendants preparing remedies)
• Toxin-Banishing Immortal Officials
• Holy Water Messengers (deities governing ritual waters)

The text concludes by beseeching these deities to descend via incense smoke, channeling Primordial True Qi (primordial energy) to devotees and bestowing miraculous elixirs for curing ailments. The entire passage reveals Thunder Magic's vast celestial bureaucracy and its religious practice of harmonizing Yin-Yang through ritual communication between heaven and humanity.

This scripture discusses Daoist cultivation methods for treating various illnesses through "Qi distribution" (Buqi) - the regulation and circulation of vital energy. For headaches and brain pain, the practitioner visualizes pathogenic Qi dispersing outward from the crown of the head. Eye disorders require imagining wind pathogens dissipating from the eyes, followed by nourishing with cool, refreshing Qi.

Cold-natured ailments like spleen-stomach deficiency require visualizing warmth generated from the Dantian (energy center) to heat the body. Heart Qi pain demands gentle regulation, avoiding excessive force.

Coughs are treated differently based on their nature: for heat-type coughs, visualize phlegm transforming into water for expulsion; cold-type coughs require warming Qi to tonify the lung Shu points. Patients over fifty need stronger warming supplementation, while younger individuals require milder treatment.

For consumptive diseases (like tuberculosis), the process involves first transforming phlegm, then supplementing lung and kidney energies, finally visualizing celestial physician-immortals (Tianshi, Daoist deities of medicine) using medicinal substances to transform disease-causing parasites into expelled fluids.

Wind-damp disorders causing limb weakness require visualizing pathogenic Qi exiting through fingernails and toenails. Abdominal pain needs warm Qi dispersion, while recurrent cases require kidney supplementation. Edema must be treated gradually - only reducing swelling by 30% per day across five sessions, as sudden drainage could prove fatal for weak patients. Women's menstrual irregularities or metrorrhagia require particularly gentle regulation.

All methods emphasize adjusting treatment intensity according to the disease nature (cold/heat/deficiency/excess) and individual constitution, demonstrating Daoist medicine's nuanced approach to healing through Qi cultivation.

This scripture primarily expounds on Daoist healing arts and divine invocation techniques, comprising three main sections:

First are the disease treatment methods. When administering healing, one must first visualize celestial physician-immortals guiding the process. For treating childhood convulsions, begin by dispelling pathogenic wind from the head before resolving phlegm congestion in the chest, envisioning the illness Qi being expelled through the limbs. For critical patients, test responsiveness by pinching their four fingers—those who can feel pain may still be treatable. Diarrhea treatment requires distinguishing between cold and heat syndromes. When infants cannot express discomfort, recite incantations over water for mothers to drink before breastfeeding. Emphasis is placed on discerning the thermal nature of ailments, with patients abstaining from toxic or unclean foods.

Next come the divine summoning incantations. These include multiple esoteric mantras such as "The Primordial Qi of Hunyuan universally saves all beings." Chanting must accompany visualization: use the gaze to trace nine sacred characters in the air, inhale them into the Dantian (energy center), then calmly visualize this center radiating circular light. There are also thunder god invocations like "By imperial decree I summon the thunder deities," along with the Five Direction Celestial Emperor power mantras, stressing the immediate responsiveness of summoned deities.

Finally, there are Qi-offensive therapies. These involve petitioning celestial medical officials to employ various energies—the primordial Hunyuan Dao-Qi, thunderbolt true Qi, and others—for healing. All methods require specific visualization, breathwork, and incantation, demonstrating Daoism's integration of spiritual cultivation with medical practice.

This scripture outlines a complete Daoist ritual for exorcism and healing, comprising three main stages:

First, the ritual master conducts a thorough examination of the patient's body from head to toe, including hands and feet, with particular attention to the three key energy centers (Dantian): the upper Dantian (Mud Ball Palace at the crown), middle Dantian (Scarlet Palace in the chest), and lower Dantian (Bubbling Spring at the soles). The inspection covers all internal organs to identify harmful energies - demonic Qi, ghostly Qi, toxic Qi, epidemic Qi, and imbalances of Yin-Yang. The master then channels celestial pure Qi to expel turbid energies, using divine Qi to counteract evil forces and primordial Dao Qi (the universe's foundational energy) to treat pathogenic influences.

The second part details the operational procedures: The master wields a ritual sword while activating the celestial eye (third eye) to draw talismanic symbols (Fulu) in the air before the patient's chest. Through thunder method mudras, the practitioner draws cosmic Qi from the Celestial Gate (portal to heaven) and blends it with ancestral Qi (primordial life force). Using the Mao hand-seal (a specific gesture), the master arranges a constellation formation, invoking either the Northern Dipper or Southern Dipper deities according to the ritual date, while simultaneously inscribing water and fire talismans on the patient's shoulders.

The final stage involves therapeutic directives: The master channels personal Qi into the patient's body while executing sword mudras and celestial eye techniques to draw jade decree talismans, reciting the Five Thunder Righteous Qi incantation. Treatment varies by symptoms: clearing Qi stagnation for blockages, inducing vomiting for phlegm, promoting sweating for fever, and reducing swelling for pain. The process emphasizes simultaneous internal-organ regulation and physical strengthening.

The scripture concludes with the crucial Tianpeng incantation (invoking Marshal Tianpeng, a key protector deity), stressing the use of primordial unified Qi (cosmic source energy) for exorcism and healing. The entire ritual embodies the Daoist principle of "countering evil with righteousness," balancing human Yin-Yang through the mobilization of cosmic righteous energies.

This scripture primarily records several Daoist incantations and ritual procedures for exorcism and healing. The first is the "Demon-Dispelling Incantation," which conveys that those who defy the righteous path will suffer misfortune, while those who align with it will receive blessings. The Four Guardian Deities (Sisheng) will purge inauspicious energies (Qi) and mobilize the righteous forces of heaven and earth (Liu Tian Zheng Qi) to expel illness, transferring the pathogenic influences elsewhere.

Next is the "Incantation for Curing Evil Afflictions," also known as the "Urging Incantation." This chant invokes celestial immortals wielding thunderous power, harnessing the Primordial Unity Qi (Hunyuan Yiqi, the cosmic source energy in Daoism) to heal. The Great Marshal of the Capital Heaven (Dutian Dayuanshuai, a Daoist guardian deity) personally directs this energy deep into the afflicted body to expel disease-causing demons and cleanse malign influences.

The "Qi-Attacking Incantation" infuses the patient with the transformative power of Primordial Unity Qi to eliminate all ailments and nourish the body. While reciting, the practitioner visualizes the divine officers (Gongcao Shenjiang, Daoist guardian spirits) assisting in the ritual.

Further passages describe specialized incantations: the "Secret Incantation for Expulsion" uses unique syllables to repel evil; the "Soul-Guiding Incantation" directs wandering spirits; and the "Spirit-Sealing Incantation" summons divine generals like the Wind-Fire Marshal to possess a medium (tongzi), through whom divine messages are conveyed.

The concluding "Soul-Awakening Incantation" is recited post-ritual to reintegrate the patient’s spirit (Shen) and restore health. All incantations end by invoking the authority of supreme Daoist deities (e.g., Salvation Celestial Worthy [Duren Tianzun] or the Jade Purity Emperor [Yuqing Shangdi]) to ensure efficacy.

During performance, the ritual master (Fashi) combines these chants with specific mudras (e.g., Thunder Seal [Leiju]), choreographed steps (e.g., Pacing the Big Dipper [Tagan Budou]), and visualization, believing these actions mobilize cosmic energies to dispel evil and cure disease.

This scripture primarily details the concrete procedures and incantations for Daoist exorcism, deity summoning, and ritual practice. First, all deities must return to their proper stations: celestial beings ascend back to the heavens, earthly spirits return to the terrestrial realm, and the internal deities within the body must also retreat to their respective governing positions. After reciting the incantation, one should face east, inhale Qi (vital energy), then exhale to permeate the entire body, before finally opening the eyes.

Next comes the "Command to Return the Generals" incantation, which mentions that heaven is upheld by eight pillars (represented by the "Zi" hand seal), while earth is supported by eight beams (the "Wu" hand seal). Celestial deities return to heaven (the "Mao" hand seal), and earthly spirits descend back to the earth (the "You" hand seal). All divine beings must settle within the six directions (up, down, and the four cardinal points) in accordance with the ritual seal, responding immediately when summoned.

Following this is the practice of "Hunyuan Activation," where the "Nine Phoenixes Shatter Defilement" incantation is recited to expel impurities, malevolent spirits, and corrupt Qi. The incantation describes celestial soldiers descending on clouds, the shifting of stars, and the mutual resonance of heaven and earth. The Thunder God, Lightning Mother, wind, and clouds all gather, pervading the ten directions of the cosmos, ensuring that all realms return to their proper order.

Subsequently, there is an incantation to summon the Divine Messengers (Gongcao, celestial couriers in Daoism). By burning incense, one petitions the upper-realm messenger Jiao Gongnu, the middle-realm messenger Zhang Yuanbo, and the lower-realm messenger Zheng Xi. These envoys are described wearing red headbands, wielding twin swords at their waists, and riding golden chariots through the swirling incense smoke, swiftly traversing the Three Realms and Ten Directions. They are commanded to carry the sacred incense to the Thunder Palace (abode of the Thunder Gods) and summon the divine generals to descend upon the altar without delay.

Two additional summoning incantations follow: one orders the messengers to swiftly patrol the Three Realms and relay the request, while the other appeals to the Supreme Primordial Dao Ancestor (one of the highest deities in Daoism), beseeching that the call be heard instantly throughout the Ten Directions and Three Realms.

Finally, the "Divine Transformation Incantation" beseeches the Celestial August Emperor (a major Daoist deity) to swiftly manifest in true form. The "Hunyuan General Summons Incantation" serves as a concluding chant, unifying all the preceding invocations.

This scripture records several important incantations commonly used in Daoist rituals, primarily describing the process of summoning deities and mobilizing the power of thunder through sacred chants.

The opening section depicts the primordial chaos of the universe where the Ancestral Qi (the innate vital energy in Daoist cosmology) gives birth to all realms of existence, governing the Three Realms (heaven, earth, and the human domain) and all beings. It mentions countless celestial soldiers and divine generals standing ready at all times, who must immediately execute orders upon the command of the Dao Ancestor (referring to the highest deity in Daoism), with severe punishments for disobedience. This emphasizes the strict adherence to celestial laws and ordinances when invoking deities during rituals.

The following are specific incantations:

In the Incantation of the Primordial Yang Golden Tower, the ritual master declares themselves to be born from the Primordial Unity Qi (Xiantian Yiqi), capable of summoning thunder deities and their armies to assemble at the ritual altar instantly, with disobedient spirits demoted to underworld soldiers. This demonstrates the authority Daoist masters wield through incantations to communicate with deities.

The Thunder Summoning Incantation employs concise and powerful language to invoke the might of thunder. Phrases like "Boom! Divine Command! Subdue Malevolence! Seize!" vividly illustrate the formidable power of Thunder Magic (Leifa). The Incantation of the Righteous Five Thunders Qi describes the master absorbing the essence of lightning—inhaling it for self-protection and longevity, exhaling it to vanquish evil spirits, embodying the Daoist cultivation principle of "internal refinement for external application."

The Ink Consecration Incantation and Talisman Inscription Incantation depict the sacred preparation of ritual implements, transforming ordinary brush and ink ceremonies into acts that concentrate the spiritual energy of heaven and earth. Here, "vermilion texts and jade characters" refer to Daoist talismans (Fulu), while "Eight Mighty Dragon Scripts" denote special characters within talismans possessing demon-subduing power.

The final Quick Seizure Incantation and Heart Report Incantation are practical, battle-ready chants. Using a progressive four-character structure like "thunderclaps roar, unleash, seize, annihilate," they rapidly mobilize the power of thunder. "Inspecting the Ghost Register" refers to consulting the ledger that records spirits and demons, demonstrating the master's authority to command underworld forces.

Together, these incantations form essential liturgy for Daoist Thunder Magic (Leifa)—the art of harnessing thunder's power. They encompass both the cosmological dimension of divine authorization and practical mantras for ritual operations, embodying the Daoist cultivation philosophy of "resonance between heaven and humanity."

This scripture records several Daoist incantations and ritual practices for exorcism and protection. Let me explain them one by one:

The first section is the "Evil-Dispelling Body Protection Incantation": It invokes Marshal Tianpeng, Vice-Marshal Tianyou, True Lord Yisheng, True Lord Yousheng, and the Seven Stars of the Northern Dipper to come quickly for protection. By calling their sacred names, all malicious spirits and ghosts must retreat, while the Eight Kings and Four Generals (Daoist guardian deities) shall follow my movements, and celestial soldiers shall swiftly come to my aid—all by the command of the Supreme Lord Lao (Laozi).

Next is the "Enhanced Talisman Incantation" for treating madness caused by evil influences: Using the Zi-Wu hand seal (a specific Daoist mudra), one must gather the Qi of the Great Sha (malevolent energy) and breathe it onto the talisman. Recite the secret names of the seven stars of the Northern Dipper—Kuí, Nǎo, Hǎn, Xíng, Bì, Fú, Piāo—while forming the Wu-Zi hand seal, then again gather the Great Sha Qi to charge the talisman.

The "Rosary Beads Incantation" specifically subdues violent ghosts causing madness. On all "three-seven" days (3rd, 7th, 13th, 17th, 23rd, and 27th of each lunar month), prepare a string of prayer beads in an incense box. When encountering someone violently possessed who cannot be approached, have a family member secretly place the beads around their neck—this will immediately subdue the affliction.

The "Sword-Consecration Incantation" states: By day the sword's light protects my body, by night the sword's light guards my form. Celestial deities hearing this must bow their heads, earthly spirits hearing this must make obeisance. All demonic entities and evil spirits must immediately retreat, or their heads shall split and brains shatter—by command of the Primordial Heavenly Emperor.

The "Primordial Breaker of Gang-Dou Incantation" requires drawing talismanic patterns over the Gang-Dou (astrological chart) while forming sword mudras: "The Seven Stars of Celestial Origin revolve within the Gang-Dou, the Three Platforms' Seven Stars circle seven times and return ninefold. When the divine sword emerges, ten thousand ghosts crumble"—by command of the Great Emperor of the Northern Dipper, Ziwei.

The "True Fire Incantation" treats cold-related disorders: "The sun's true fire is pure as vajra, its radiance illuminates the highest heavens. The Jade Ministers of the Northern Dipper manifest in the celestial court, revealing true forms within the fiery chamber. The Blazing Star Yinghuo, Lord Yuanping of the Fire Wheel, and Great Sage Golden Youth of the Fire Mountain all come to assist. By the Heavenly Emperor's decree, annihilate evil Qi and descend true Qi to bless longevity"—by command of the Primordial Heavenly Emperor.

Finally, the malaria treatment method: Use a yellow chaste-tree twig measuring 1.5 cun (about 1.8 inches), hold it with sword mudra in the right hand, and perform the ritual facing the patient.

This scripture records two Daoist exorcism rituals and one method of internal cultivation. First, the ritual for expelling malaria is explained:

The malaria expulsion method requires the preparation of willow branches. The ritual master must perform tooth-knocking (a Daoist practice of clicking the teeth together) and visualize the Mysterious Emperor of the North (Zhenwu the Perfect Warrior) manifesting in the sky. After reciting the "Incantation of Lunar Transformation," the master visualizes the Big Dipper and blows northern Qi onto the willow branches, imagining them transforming into a seven-star sword. A declaration is then made: "This is the Seven-Star Demon-Cleansing Sword, specially designed to behead the evil ghosts that cause chills and fever of malaria." The malaria-slaying incantation follows: "Heaven and earth are pure and cool, celestial soldiers stand guard, the Southern Dipper at my left, the Seven Stars at my right. Slay all malaria demons, preserve human health. Swiftly obey this command by the Emperor's decree!" Finally, the willow branch is given to the patient to wear—men should tie it to their left sash, women to the right.

The mosquito-repelling secret requires preparing a green bamboo branch at dusk: holding the branch in the left hand while facing north, first recite the "Incantation for Purifying Heaven and Earth," visualizing the Big Dipper shining brightly. After knocking the teeth three times and reciting the Big Dipper incantation, offer this prayer: "Respectfully invite the seven thousand divine generals of the Big Dipper and the celestial officials who specialize in devouring mosquitoes to descend to this altar." Then recite the mosquito-banishing incantation: "(Mosquitoes) with heads bearing twin horns, mouths full of fangs, disheveled black faces, bodies covered in blue-green. Let fire sprout from the bamboo's head, smoke rise from its tail—quickly expel these blood-sucking mosquito demons!" While chanting, silently recite the secret incantation seven times (missing characters in the original text are marked with □). Finally, blow Big Dipper Qi onto the bamboo branch and sweep it through the room, asking the divine generals to gather all mosquitoes. After the ritual, the bamboo branch can be placed outside the door—the optimal time for this practice is sunset.

Lastly is the "Preserving the Three and Guarding the One" cultivation method: each morning at dawn, sit cross-legged facing east. Once the breath stabilizes, close the eyes and knock the teeth three times, then gently exhale toward the northeast (the Gen position)—this expels turbid Qi (take care not to let the exhale be audible). Next, place the left hand over the right to form the Wogu hand seal (thumb pressing the base of the ring finger with four fingers curled into a fist), press the tongue against the palate, and focus the spirit while regulating the breath. Knock the teeth nine more times, then raise the left hand before the face to form the Si hand seal (specific gesture not detailed). This section describes foundational Daoist breath-regulation and life-nourishing practices.

This scripture records several Daoist methods of cultivation and deity invocation, primarily containing the internal practice of "guarding the One while preserving the Three" and the summoning incantation for Celestial Lord Xin.

The cultivation section describes the Neidan (internal alchemy) technique called "guarding the One while preserving the Three." The practitioner first visualizes clouds of azure, yellow, and white hues between the eyebrows (yintang), within which appear three perfected beings. After silently reciting the mantra "The primordial ancestral Qi (Zuqi) governs all heavens...," the practitioner merges the three-colored clouds and perfected beings into a single radiant mass as bright as the sun. While inhaling through the nose, one imagines this luminous Qi descending to the lower Dantian (energy center) located 2.4 cun below the navel. Simultaneously, the practitioner visualizes the middle Dantian at the Crimson Palace and the upper Dantian three cun above the eyebrows, both illuminated as if by solar disks. Maintaining this subtle awareness of luminous Qi, when fatigued, one taps the teeth, presses the tongue against the palate, holds the breath, and swallows the accumulated saliva before concluding with facial massage. This practice can be performed anytime and, when mastered, leads to the wondrous state of unified form and spirit (xingshen).

The subsequent section contains a series of invocations for Celestial Lord Xin, a thunder deity in Daoist pantheon. The "Summoning Charm of Celestial Lord Xin" describes this divine general with crimson hair, iron visage, and sharp silver teeth, who commands thunder and lightning while awing the Three Realms. The "Oath Charm" emphasizes his authority to wield celestial might, shake water sources, and vanquish demons. The "Manifestation Charm" employs the sacred syllables "Om Hong Hong" to urgently summon the deity's true form for demon-slaying. The "Thunder Command Charm" serves specifically for rainmaking rituals.

All incantations conclude with the imperative "Urgently obeying the decree of the Primordial Celestial Emperor," indicating submission to the supreme deity's authority. These cultivation methods and ritual techniques embody the Daoist practice of achieving resonance between heaven and humanity through visualization, mantras, and divine communication.

This scripture contains incantations and talismanic instructions from Daoist Thunder Magic (Leifa), primarily used for exorcism and healing. It begins with a series of mystical incantation syllables like "Om Zha Bo Li Ni" – potent sounds believed to summon divine power.

It then invokes the decrees of two supreme Daoist deities: the Jade Clarity True King, Eternal Life Emperor (Yuzhen Qingwang Changsheng Dijun), and the Primordial Celestial Worthy (Yuanshi Shangdi), demanding swift execution. The "Qi Character Talisman" (Qizi Fu) is introduced as a charm that generates vital energy (Qi), to be activated with specific hand seals (known as "wen"):

The ritual procedure involves:

1) Opening the Celestial Gate (hand seal toward the Qian/Heaven position)

2) Closing the Earth Portal (Xun/Wind position)

3) Preserving the Human Gate (Kun/Earth position)

4) Blocking the Ghost Path (Gen/Mountain position)

Next comes the sequential summoning of the Five Directional Star Lords with corresponding hand positions and breath techniques:

• Eastern Wood Virtue Star Lord (Mao position, "Xu" exhalation)
• Southern Fire Virtue Star Lord (Wu position, "He" exhalation)
• Central Earth Virtue Star Lord (center position, "Hu" exhalation)
• Western Metal Virtue Star Lord (You position, "Si" exhalation)
• Northern Water Virtue Star Lord (Zi position, "Chui" exhalation)

The practitioner then rapidly activates Five Directional Thunder Fire (with specific hand seals at You, Mao, center, Zi, and Wu positions), invoking the mandate of the Nine Heavens Emperor and General Xin of the Thunder Department (Leibu Shenjiang). This summons the Five Thunder Fire Deities, who descend upon the patient through the talisman to:

• Expel all malignant energies: toxic Qi, turbid Qi, evil Qi, calamitous atmospheric influences, corpse Qi, blood-light Qi, epidemic Qi, and other inauspicious forces
• Infuse the patient with the Five Phases' (Wuxing) righteous Qi
• Unblock spiritual energy channels
• Preserve vital integrity
• Eradicate disease at its root
• Restore healthy life force

This integrated practice combines mantras, talismans (Fulu), mudras (shoujue), and visualization – core elements of Daoist ritual magic – harnessing celestial powers to eliminate pathogenic influences through cosmic resonance.

This scripture records Daoist talismanic healing methods, which can be divided into several key components:

When inscribing talismans (Fulu), specific "Qi formulas" (a type of vital energy in Daoist practice) must be incorporated according to different ailments. For treating cold-related illnesses, one should recite "By the decree of the Great Emperor of Longevity of the South Pole" while employing the sixfold method of gathering Yang Qi (solar energy cultivated through practice). For feverish conditions, the incantation "By the decree of the Purple Subtlety Emperor of the North Pole" is used alongside the sevenfold method of collecting Sha Qi (Yin energy).

The text details specific talismanic correspondences for various ailments:

• To induce sweating: Recite the four-line "Thunderbolt" mantra while executing the four-stroke brush technique
• To stop vomiting: Draw the "Seal Tight" talisman while exhaling Yang Qi into the throat
• For diarrhea: Inscribe the "Mountain" character talisman while visualizing Mount Tai's crushing weight
• For constipation: Visualize the anal passage (Gu Dao) opening freely

Pregnancy-protection talismans require invoking the Five Directional Emperors (Green, White, Red, Black, and Yellow Emperors), exhaling Sheng Qi (life energy) when reaching "Yellow Emperor Central Ruler" in the incantation. Labor-inducing talismans call upon the Green Emperor Celestial Lord to open the Birth Gate (birth canal), visualizing the passage opening before sending down life energy with a single brushstroke.

The final section explains that when using labor-inducing talismans, the practitioner should visualize transforming into the Birth-Supervising Emissary (a divine midwifery spirit) while reciting the command: "By my order you shall become the Birth-Supervising Deity, bearing this talisman to ensure safe mother-child separation," invoking the blessings of the Three Pure Ones (Jade Pure Celestial Worthy of Primordial Beginning, Supreme Pure Celestial Worthy of Numinous Treasure, and Grand Pure Celestial Worthy of Dao and Virtue).

This scripture primarily documents several types of Daoist talismans (Fulu) - mystical diagrams and texts used in exorcism, healing rituals, etc. - detailing their drawing methods and incantation formulas. It involves invocations to numerous Daoist deities and thunder department generals through divine commands.

The opening section sequentially lists the names of high-ranking Daoist deities, including the Great Emperor of Celestial Majesty (Tianhuang Dadi), the Purple Subtlety Emperor (Ziwei Dadi), and the Dark Heaven Emperor (Xuantian Shangdi, also known as Zhenwu Dadi). These deities are invoked to command the Thunder Department generals through "imperial decrees" (chishe). Particular emphasis is placed on Marshal Xin (Xin Tianjun, one of the thirty-six Thunder Generals), who is ordered to lead the Five Directions' Fierce Thunders (Wufang Manlei) from east, south, center, west, and north to descend swiftly. The recurrent phrase "urgently urgent as the law commands" (jiji rulüling) is a standard concluding formula in Daoist talismans, indicating immediate execution of divine orders.

The text then describes specific talisman-drawing techniques: The "Iron Helmet Talisman" must be drawn in a single stroke to summon the Three Thunder Bureaus (Leibu san si) and General Xin Hanchen (i.e., Marshal Xin) to eradicate worldly evil spirits. This iron-faced general shows no mercy - with the fall of his iron helmet, all malevolent spirits and creatures are captured. The more advanced "Flying Heaven Iron Helmet Talisman" requires writing the character "Heaven" (tian) beneath the helmet-shaped diagram while reciting accompanying incantations. These describe how the Great Commander of the Thirty-Three Heavens (referring to Marshal Xin), with his gleaming silver teeth and thunderbolt-summoning iron helmet, leads five fierce thunder generals to descend rapidly to the ritual altar.

The final "Jade Decree Talisman" (Yu chi fu) requires specific hand seals (mudras used in Daoist rituals): the middle finger represents the Celestial Worthy of Primordial Beginning (Yuqing Yuanshi Tianzun, foremost of the Three Pure Ones), the ring finger represents the Supreme Worthy of Numinous Treasure (Shangqing Lingbao Tianzun), the index finger represents the Supreme Worthy of Dao and Virtue (Taiqing Daode Tianzun), concluding with the "True Warrior Seal" (Zhenwu jue) representing the Dark Heaven Emperor. The text also mentions the Three Platforms Star Lords (Santai xingjun - Upper, Middle, and Lower Platforms) who can dispel inauspicious influences, protect homes, and cure diseases.

Note: Such talismans should only be used by properly initiated Daoist priests during specific rituals involving visualization, hand seals, and incantations. Those without proper cultivation and transmission should never attempt to use them casually.

This scripture belongs to Daoist Thunder Magic (a ritual art for summoning thunder deities to exorcise evil), describing the process of invoking Celestial Lord Xin of the Thunder Department and his divine generals to vanquish demons.

The opening section summons the thunder deities: it petitions Marshal Xin, Commander of the Thunder Forces, to swiftly descend with his twelve Thunder Generals of Primordial Qi (the twelve primordial energies). The phrase "heaven's crystalline essence, earth's numinous power" refers to the refined energies of heaven and earth that grant longevity when ingested. The standard closing formula "urgently urgent as the law commands" emphasizes immediate execution of the decree.

The middle section details talismanic techniques: when drawing the talisman, the brush must twist upward. Ingesting the talisman-infused water protects households and dispels evil. For exorcisms, one must recite the "Heavenly Peng Incantation" (the Big Dipper mantra) and direct the brush toward the Gen position (northeast orientation). Adjustments are specified for different purposes—whether for household protection, exorcism, life preservation, or healing—by inscribing specific generals' names within the talisman's central circle.

Subsequently, three celestial emperors' edicts are listed: the Pure Tenuity Emperor, the Jade Remnant Emperor, and the Great Scarlet Emperor (the three supreme deities of Daoism's Three Pure Realms), each written with different finger mudras. The text summons the "Three Armies of Mighty Soldiers" (three divisions of thunder troops) and the "Five Directions' Fierce Thunders" (thunder gods of the five cardinal directions) to descend swiftly.

The scripture then depicts the thunder generals' awe-inspiring forms: wheels of fire blaze ahead to clear the path, while wheels of water follow as protective rearguard, incinerating all malevolent forces. Celestial Lord Xin himself appears with "silver fangs that dazzle the eyes," commanding as Grand Marshal of the Thirty-Three Heavens, wielding an iron brush to sweep away spectral evils. Wind Earl (deity of winds) leads the vanguard, while Master of Rains (rain deity) follows behind.

The conclusion reiterates the swift summoning of the Five Directions' Fierce Thunders and Three Armies, ending with the reinforced command "urgently urgent as the law commands." The entire passage demonstrates the complete Thunder Magic ritual process—combining talismans, hand seals, and visualization—to mobilize thunder deities for exorcism.

This passage describes the Daoist Thunder Method (Leifa), a ritual practice invoking the power of thunder to summon Marshal Xin (Xin Tianjun), a divine general of the Thunder Ministry, for subduing demons and eliminating malevolent forces. The ritual begins by invoking this fierce thunder deity who wields an iron brush, commanding celestial troops to deploy an inescapable heavenly net while using his mystical "Iron Helmet" power to ensnare all evil entities.

The practitioner (fashi) must recite incantations to "open the celestial gate and close the earth portal" (establishing a sacred space by connecting with heavenly realms while sealing off infernal pathways), then inscribe talismanic characters (fulu) with the iron brush. These talismans create a fiery protective boundary, sealing all directions through the four temporal dimensions (year, month, day, and hour). This ensures no demonic entities—whether troublemaking spirits or plague-spreading sorcerers—can escape detection. The Iron Helmet's power manifests in twelve progressive layers: the first layer darkens heaven and earth, the second extinguishes sunlight and moonlight, culminating in the twelfth layer that completely eradicates pestilence, to the extent that even fierce beasts like tigers and wolves vanish.

The ritual emphasizes its authority derives from the Jade Emperor of the Three Pure Ones (Sanqing), the supreme Daoist deities. Marshal Xin's iron brush contains the combined essence of celestial and terrestrial fires—wherever its tip points, malignant ghosts instantly dissolve into putrid blood. This talisman serves both for household protection against evil and for healing epidemic diseases, requiring specific hand seals (shoujue) and the infusion of subduing Qi (shaqi, a potent energy with suppressing qualities) during activation.

Note: The talisman's concluding characters "二仪初判 元始 节制" reference the primordial principles of Yin-Yang differentiation and the cosmic governance of Yuan Shi (the Celestial Worthy of Primordial Beginning), embodying the Daoist cosmological truth that all creation stems from the transformative patterns established by Yuan Shi Tianzun.

This scripture belongs to Daoist Thunder Magic (a ritual art harnessing the power of lightning), specifically containing incantations for summoning Thunder Department deities to exorcise evil and heal illnesses. At its core, it invokes the Five Directional Savage Thunders (lightning forces from east, south, west, north, and center) and Marshal Xin Tianjun (a principal Thunder Department general).

The opening phrase "Cycling Yin-Yang, the One Qi pervades the ten directions" describes mobilizing the cosmic Yin-Yang energies throughout all realms. The sequence "Zi-Xin Zi-Yin" and similar stem-branch combinations represent esoteric characters commonly used in Daoist incantations, signifying specific vibrational frequencies of energy.

The command "Marshal Xin Tianjun of the Thunders, urgently obey the celestial decree and enact!" forms the core directive, compelling the Thunder Department's Marshal Xin to immediately execute his duties according to heavenly law. The term "imperial edict-incantation" indicates this is a sacred mantra with binding authority. "Governing the transformations of Heaven and Earth within one body" portrays Marshal Xin's majestic power over cosmic creation, before which all spirits must retreat.

The repeated phrase "Urgent, urgent, as the law commands!" serves as the standard Daoist incantation conclusion, equivalent to an imperative "execute immediately." The "iron helmet" symbolizes Thunder Magic ritual implements capable of suppressing malignant forces. "Grand Marshal of the Thirty-Three Heavens" refers to Marshal Xin's exalted divine rank within the celestial hierarchy.

The middle section details the summoning of the Five Directional Savage Thunders: the eastern thunder corresponds to Wood, southern to Fire, western to Metal, northern to Water, and central to Earth, forming a complete Five Phases thunder formation. The "Officers and Generals of the Primordial Unity Bureau's Celestial Healing and Qi Subjugation" denotes the Thunder Department's specialized medical corps capable of eradicating disease at its root.

The "Flying Helmet Talisman" passage vividly depicts the ritual implement's action of ensnaring malevolent spirits. The "Five Thearchs' Great Demon-Subduing Incantation" represents an advanced mantra channeling the power of the five directional emperors. The conclusion explains this talisman's versatile applications - home protection, groundbreaking ceremonies, exorcism, healing, and life preservation - making it a comprehensive Thunder Magic instrument.

This scripture primarily discusses the talismans (fulu) and rituals used in Daoism for aiding childbirth and resolving misfortunes. It begins by listing the names of stellar deities (the Seven Stars of the Northern Dipper: Greedy Wolf, Giant Gate, etc.) and special symbolic characters—all sacred codes commonly used in Daoist ceremonies.

The text explains that difficult childbirth may result from karmic debts from past lives. In such cases, one should use the "Karmic Resolution Talisman" taken with wormwood-infused water. When drawing the talisman, specific incantations must be recited, including phrases like "The Supreme Purity commands life's emergence"—invocations requesting the swift birth-assisting deities—concluding with the divine decree "By the ordinance of the Heavenly Worthy Who Delivers Life and Prolongs Destiny."

Additional rituals must accompany the talisman: reciting the "Qi-Commanding Incantation" (a mantra mobilizing primordial energy), forming specific hand seals (the "Hai" position), and drawing golden light Qi from the Northwestern Heavenly Gate into the talisman. The household is also advised to burn the "Eighth Chapter of Life's Spirit" near the stove for enhanced efficacy.

The text further describes the method for creating the "Primordial True Yang Fire Talisman": On the Jiazi day at noon, face south while seated, forming the "Wu" hand seal with the left hand while holding the brush with the right. Visualize three golden fire-characters—"Kong Xuan Hua"—appearing within the solar disk, then draw the sun's crimson light Qi into one's body, storing it in the Dantian's Crimson Palace (middle energy center) to merge with the heart's scarlet Qi. This talisman boosts Yang energy and incinerates malign influences.

Note: Special characters like "魁𩲃𩵄魓" are esoteric Daoist "taboo characters" with unique spiritual potency; "forming the Hai seal" refers to specific finger mudras; "Crimson Palace" denotes the middle Dantian's location. These practices require guidance from ordained Daoist priests.

This scripture describes several methods for creating and using Daoist talismans (fulu), primarily focusing on rituals for treating cold-related illnesses, heat-related ailments, and headaches.

For crafting a talisman to treat cold-related diseases, one must write the incantation on red paper using cinnabar, drawing a circle above the character for "fire" (火). While inscribing, silently recite the name of the Star Lord of the Southern Dipper (Nandou Xingjun) and stamp the talisman with the seal of Tiangang (one of the stars of the Northern Dipper). Once completed, chant the general incantation and store the talisman in an incense box. On the first day of each lunar month, at dawn, face the sun and swallow the talisman while visualizing celestial soldiers descending from the sunlight, infusing the body with their energy. This talisman specifically treats various cold-related illnesses.

Another talisman, called the "Talisman of the Primordial True Water Yin Qi" (Hunyuan Zhenshui Yinqi Fu), is used for heat-related diseases. It must be created on a Jiazi day during the Wei hour (1–3 PM), while seated facing southwest. The left hand forms the Wei hand-seal (Weiwen jue), while the right hand holds the brush. Visualize three large glowing silver characters—"炅明朗"—within the moon. Inhale through the nose and swallow, drawing the moon's energy into the lower Dantian (energy center), where it merges with the kidney's vital Qi (Jingqi). Then, write the talisman on black-and-white paper, drawing a circle above the character for "water" (水), silently invoking the name of the Star Lord of the Northern Dipper (Beidou Xingjun), and stamping it with the seal of the Northern Emperor (Beidi, the supreme deity of the north). On the fifteenth day of each lunar month, swallow the talisman while facing the moon, visualizing celestial generals descending from the moonlight to infuse the body with their power.

The scripture also records the "General Incantation of Water and Fire" (Shui Huo Zong Zhou):

"One of Heaven, two of Earth—all things are complete.

The true essence of water and fire, the righteous Qi of primordial chaos.

Spirits heed my command, ghosts submit to my control.

Whether walking, standing, sitting, or lying—auspiciousness and good fortune follow.

By the decree of the Primordial Supreme Sovereign (Hunyuan Shangdi)."

Additionally, it describes a method for treating headaches: press the patient’s temples using the Golden Needle hand-seal (Jinzhen jue), channeling the Qi of Tiangang and the sun while reciting the incantation:

"Radiant and resplendent, the sun rises in the east.

Green Qi fills the crown, evil Qi perishes.

Malevolent ghosts of the four directions, vanish at once!

With a single breath of flying light, ten thousand ghosts are subdued.

Swiftly, swiftly, in accordance with the statutes and ordinances!"

These methods exemplify the Daoist tradition of harmonizing Yin-Yang and expelling pathogenic influences through talismans, visualization, breath regulation, and incantations.

This scripture records two Daoist rituals for treating infantile convulsions and night crying. The first is the "Method for Treating Infantile Convulsions." When performing it, the practitioner first visualizes the child's body parts transforming into sacred spaces: the left arm becomes the Western City of Xiqusha, the right arm becomes the Northern City of Beiyudan, the head transforms into the Doushuai Great Luo Heavenly Palace (the highest celestial realm in Daoism), the father's image becomes Lord Lao (Taishang Laojun), and the mother's image transforms into the Mysterious Lady of the Nine Heavens (Jiutian Xuannü, an important Daoist goddess). Through this visualization, the child's five viscera are cooled, the six bowels harmonized, with true light (referring to innate Qi in Daoism) entering the body while pathogenic energies are expelled.

The practitioner then forms hand seals (positions like "Maowen" and "Wuwen" indicate specific mudra gestures) while visualizing five-colored auspicious clouds from the five directions protecting the infant. After reciting the incantation, purified water is sprinkled for cleansing, followed by a life-preserving and spirit-calming chant: "The heavenly spirit's nodes flourish, may longevity be preserved..." The ritual concludes by gently stroking the child's crown with the left hand.

The second method is the "Talismanic Charm and Incantation for Stopping Infant Night Crying Using the Field Character." A yellow paper talisman is inscribed with the field character (田). The incantation recounts how Taishang Laojun (the primordial ancestor of Daoism) descended to earth and taught this method to Yin Xi (Laozi's principal disciple). During the ritual, both Gangqi (the righteous energy of the Big Dipper) and Shaqi (evil-subduing energy) are drawn into the talisman, which can then be applied to the child's navel or burned and consumed. The incantation emphasizes the power of deities to subdue demons, reflecting Daoism's traditional approach of using talismans and spells to expel pathogens and cure illnesses.