《道法會元》Vol. 218

This scripture documents the specific methods of drawing and using talismans (fulu) in the Daoist "Purple Court Pursuit and Subjugation Restoration Ritual." When inscribing talismans, the ritual master must form specific hand seals (shawen) while reciting secret incantations such as "Imperial Decree Opens the Heart," simultaneously visualizing the drawing of special northern energy (Bei Qi) that descends through the Celestial Gate (the crown of the head) along with incense smoke. The practitioner then envelops the entire body with a dipper-shaped energy field formed from Yin and Yang energies, at which point four guardian generals (Si Shuai) may be summoned for assistance.

The concrete procedure for talisman inscription involves: reciting the Tianpeng and Tiangang incantations while grinding cinnabar ink infused with the righteous energies of the sun, moon, and stars (San Guang). Before applying brush to paper, one must visualize a secret character, and at the moment of writing, imagine thunder, lightning, and fiery light bursting forth. Special attention is given to prohibiting female observers during the process (ancient belief held that feminine Yin energy could disrupt the ritual efficacy).

The text subsequently lists over twenty types of talismans with distinct functions:

• Talismans for miscellaneous ailments require incorporation of the "Eight Orifices" (likely eight crucial brushstrokes or symbols)
• Some talismans are posted in rooms to dissolve misfortunes (fulian), while others may be ingested or worn
• Specific talismans target particular conditions: pacifying the ethereal and corporeal souls (hun and po), abdominal pain below the navel, ghostly disturbances, vomiting blood, coughing, urinary/defecation blockages, back pain, and loss of voice
• The final section mentions that the "Demon-Subduing Female Talisman" must be used in conjunction with the "Three Lights Talisman," while talismans written while forming the Ziwen hand seal can reduce fever

Most talismans are designed for oral consumption, though some combine external application with wearing or dietary intake, reflecting the Daoist talismanic tradition's characteristic "internal ingestion and external application" approach.

This scripture explains the methods for creating Daoist talismans (fulu, ritual diagrams imbued with spiritual power) and the essential techniques for cultivating the five organs. The content is divided into two main sections:

The first part details the application of five talismans corresponding to different ailments: The first talisman requires forming the "Wei" hand seal (a specific finger mudra) while inscribing it onto acupuncture points to expel cold pathogens and parasites. The second talisman uses the "Wu" hand seal for parasite treatment. The third employs the "Zi" seal to reduce high fever, the fourth "Shen" seal to stop coughing, and the fifth "Chou" seal to alleviate fever.

The second section elaborates on the "Five Tonification Methods" for organ cultivation: The kidneys correspond to the northern black direction. When drawing this talisman, begin with a circle representing the north while silently reciting the kidney incantation "Five Qi coalesce into form..." Write the characters "Da Yuan Jun" (Great Abyss Lord) over the water radical, then visualize black auratic Qi from the Northern Black Emperor (deity of the north) blowing into the talisman before overwriting with the character "Hun" (primordial chaos). Conclude by chanting the jade-toned incantation "Jade sounds gather Qi..." and inscribing the command character "Chi" to complete the kidney talisman.

The liver corresponds to the eastern green direction. Within the circle's eastern quadrant, recite the liver incantation "Azure splendor's nine Qi..." while writing "Long Yan Jun" (Dragon Mist Lord) over the wood radical. Visualize cyan Qi from the Eastern Green Emperor, then overwrite with "Hua" (radiance). The heart corresponds to the southern red direction with its incantation "Vermilion Sparrow's fiery spirit...", writing "Xuan Zhu Jun" (Mystic Pearl Lord) over the fire radical while visualizing crimson Qi from the Southern Red Emperor before overwriting with "Ling" (numinous). Each procedure concludes with the same jade-toned incantation and "Chi" command.

This cultivation method synthesizes Five Phases theory, visualization (cunsi, contemplating deities), and talismanic magic. Through specific rituals, it mobilizes the energies of the Five Directional Emperors (guardian deities of the cardinal directions) to regulate the five organs' functions.

This passage describes the practice of the "Five Nourishment Talisman Method" (Wubu Fufa) in Daoist cultivation, focusing specifically on the spleen and lung talismanic techniques.

When practicing the spleen talisman, one should silently recite the spleen incantation at the central position of the talisman circle (corresponding to Earth in the Five Phases): "The primordial Qi (Yiqi) of Heaven coalesces into essence (Jing), the original Qi of the spleen condenses into form, nourishing muscles and growth mechanisms, purifying breath and clarifying the spirit (Shen)." After recitation, write the three characters "Purple Court Lord" (Ziting Jun) over the Earth character while visualizing the Yellow Emperor Lord at the center and absorbing golden-hued mist Qi. Then overwrite with the character "Treasure" (Bao), recite the longer incantation beginning with "Jade tones gather Qi...naturally attaining perfection," and finally complete the spleen talisman with the character "Command" (Chi).

For the lung talisman practice, silently recite the lung incantation at the western position (corresponding to Metal in the Five Phases): "Sevenfold radiant white Qi encircles, nourishing the lungs to transform into divine spirit (Lingshen), true Qi circulates to protect the body, illuminating radiance receives new life." After recitation, write "Luminous Splendor Lord" (Haohua Jun) over the Metal character while visualizing the White Emperor Lord in the west and absorbing white-hued mist Qi. Then overwrite with the character "Essence" (Ying), recite the longer "Jade tones gather Qi..." incantation, and complete with the "Command" character.

After completing all five organ talismans, additional deity names must be invoked: the Green Emperor guards the Hun soul, the White Emperor attends the Po soul, the Red Emperor nurtures Qi, the Black Emperor regulates blood, with the Yellow Emperor presiding centrally. Then recite passages from the Salvation Scriptures beginning with "Great Universal Brahma Qi..." before inscribing four mystical characters "Xuan Niu Li Xiong."

The text concludes by explaining that this Five Nourishment Method can be combined with herbal formulas like "Ginseng Decoction" or "Apricot Kernel Decoction," adjusted according to symptoms. It also mentions the ritual requires two catalpa wood tablets (five inches long and half-inch wide) inscribed with the Four Marshals' talismans in ink, accompanied by specific hand seals (thumb pressing the middle finger while the index finger pinches the tiger's mouth position).

This passage describes two types of Daoist talismans (Fulu) used for exorcism and pacifying malevolent forces, primarily employed to liberate deceased souls and resolve underworld disputes.

The first method involves creating the "Bronze-Iron Covenant Talisman." Twenty-one sheets of yellow paper are fashioned into a scroll. The deceased is envisioned holding this scroll in their left hand, a brush in their right hand, with ink held in their mouth. A wooden inkstone measuring 1.3 inches long serves as their pillow. Three individuals with different surnames must inscribe this talisman—each writing seven sheets while signing with pseudonyms. Finally, the talisman must be stamped with the "Seal of the Nine Elders Immortal Sovereign."

The second type is the "Celestial Amnesty Treasure Register," specifically designed to resolve grievances of departed souls. It bears an edict from the "Upper Clarity Celestial Pivot Court" (the Daoist institution governing underworld affairs), commanding underworld officials to adjudicate the deceased's grievances according to celestial law. This talisman can dissolve "ghostly attachments" (where deceased souls haunt the living) caused by unresolved grudges, unnatural deaths, or litigation between relatives.

Key ritual details include:

• When creating the "Severance Talisman," men must hold it with their left hand and women with their right
• The talismans must be nailed at crucial locations like doorways and main passageways
• Talismanic plaques made of gold, fire (likely cinnabar), bronze, or iron prove more effective
• Special iron talismans must be nailed at "ghost gates" (areas where Yin energy accumulates)

All these talismans must be crafted during specific astrological hours and ultimately signed by three individuals using pseudonyms. The scripture particularly emphasizes these ritual names: "Duanjue Duan" (Severing Severance), "Zanchu Zan" (Eradicating Elimination), and "Ankang An" (Peaceful Wellbeing).

These rituals aim to help deceased souls resolve grievances and cease haunting the living, while protecting the living from underworld litigation. The entire process must strictly follow Daoist liturgical protocols (Keyi) to achieve the effect of "permanent severance of ghostly attachments."

This passage describes the documentation formats and operational procedures in Daoist practice for exorcism, healing, and soul liberation rituals.

First, talismanic commands (fulu) are written in both vermilion and black ink, instructing relevant deities to swiftly carry out their tasks. The document must specify the exact date, be signed by the presiding Daoist priest (identified by position and surname), and bear the seal of the "True Lord of the Upper Clarity Celestial Pivot Court."

Next is the format for soul liberation documents issued by the "Northern Pole Exorcism Court." When someone in a certain location suffers from prolonged illness and eventually passes away on a specific date, rituals are performed to prevent the deceased’s lingering soul from haunting or infecting the living. The priest, following divine decree, grants the deceased an "Amnesty Treasure Register" (Tianshe Baolu), which the soul must present upon reporting to the Upper Clarity Celestial Pivot Court. Heavenly soldiers and generals then escort the soul for swift reincarnation, ensuring it does not linger in the mortal realm to harm the living. A receipt is archived upon completion of the ritual.

Lastly, the method for "resolving underworld litigation" (Jie Zhongsong) is detailed: Thirteen wooden tablets—made of catalpa or peach wood, measuring one foot three inches in length and one inch three-tenths in width—are prepared. The front side bears a contractual document, while the reverse is inscribed with the "Jade Register for Liberating Suffering and Resolving Grievances in Underworld Litigation." These tablets are alternately placed on the patient’s head—changed every two hours (one per Chinese时辰) in severe cases, using twelve tablets over a full day. Used tablets are collected and rotated for reuse.

The text mentions protective deities such as the "Four Great Marshals Chen, Tang, Xue, and Song, Commanders of the Purple Court" and the renowned Marshal Tianpeng, titled "Great Commander of the Northern Pole Celestial Canopy, Sovereign of the Azure Heaven." These document formats reflect Daoist ritual practices that employ sacred texts to communicate with deities, addressing both worldly afflictions and underworld disputes.

This scripture describes a complete Daoist salvation ritual, consisting primarily of three components: talismanic writings (fulu), visualization practices, and incantations.

The text first mentions the "Yellow Springs Realm" (the underworld) and the "Jade Register Talisman" (a type of talisman used to guide departed souls). During the ritual, the practitioner must repeatedly recite the phrase "Supreme Talismanic Decree" while gathering golden light Qi (the Yang energy in Daoist cultivation) to resolve grievances and elevate the souls of the deceased. The ceremony involves opening the Celestial Gate, Earthly Door, and Human Portal (three pathways in Daoist cosmology) to assist the three Hun souls (Daoism teaches that humans possess three Hun and seven Po souls) in returning to their origin.

Next, the practitioner recites the Scripture of Salvation from Suffering while visualizing the Savior from Suffering Celestial Worthy (a deity specifically devoted to delivering tormented souls) descending astride a nine-headed lion, radiating auspicious light to guide the suffering souls. The scripture particularly emphasizes resolving "grave disputes" (entanglements of vengeful spirits in burial sites) and "karmic recurrence" (resentments spanning past and present lives), enabling the departed to escape the torments of hell and ascend to paradise.

The ritual master must maintain physical and mental purity, clearing all distracting thoughts, sitting upright, and silently reciting incantations while "knocking the teeth" (a Daoist cultivation technique). The incantation is directed to the Great Emperor of Longevity of the South Pole (a deity governing lifespan), petitioning for the harmonization of the three internal energies (Jing, Qi, and Shen) to nourish the five viscera and stabilize the three Hun and seven Po in their proper positions. References to "Wu Ying" and "Xuan Mu" in the incantation denote various inner deities or energetic forces within the body.

Finally, the practitioner faces south to absorb flourishing Qi (the south symbolizes abundant Yang energy), guiding the three Hun and seven Po to their respective positions in the liver and lungs. The ritual mentions "Yin-Wu Dou" and "Zi-Wu Dou," which refer to specific celestial timings and directions used to regulate the flow of internal energy. The ceremony integrates both external talismanic techniques and internal cultivation methods, embodying the Daoist principle of "dual cultivation of inner and outer practice."

This scripture records a complete Daoist exorcism and spirit-calming ritual, comprising multiple incantations and cultivation procedures. It begins with reciting the "Nezha" series of spells (Nezha being a Daoist guardian deity), followed by deeply inhaling pure celestial energy (Brahma Qi) from the heavens and exhaling it over the entire body while calculating the auspicious timing. Next, recite seven times the disaster-dispelling incantation—this chant can be used anytime at night to stabilize the ethereal and corporeal souls (Hun and Po).

Subsequently, silently invoke the Three Corpse Spirits (Sanshi, believed in Daoism to reside within the body and record human transgressions) named Peng Ju, Peng Gui, and Peng Jiao. While chanting, accompany the words with exhalations and form hand seals with the left hand (such as the "Flying Yin-Wu Dipper" gesture), silently summoning divine generals. At this stage, visualize the descent of the Four Great Marshals and Eight Divine Generals, drawing upon northern energy to amplify their power, while imagining golden light enveloping the entire body.

Next, recite the incantation of the guardian deity Nezha, visualizing the divine generals descending. Open the mouth to inhale their energy, allowing it to circulate through the five viscera and six bowels to seek out and expel the corpse worms. Then, gather the energy back into the Dantian (ancestral palace) and chant the protective invocation of the Five Directional Emperors: the Green Emperor guards the Hun soul on the left, the White Emperor attends to the Po soul on the right, the Red Emperor nourishes Qi in front, the Black Emperor regulates blood behind, and the Yellow Emperor presides in the center, beseeching deities like the Great Unity Life-Sovereign to safeguard the foundation of life.

Finally, the names of the Eight Divine Generals are listed: General Gao Biao Beiweng (Gao Bozhen), General Changlu Jushou (Zhou Zhongda), General Tunmo Shigui (Xiong Shisheng), General Simu Laoweng (Li Guozhen), General Weijian Shenwang (Zheng Guangli), General Hengshen Yinfeng (Zhang Xi), among others. The ritual concludes with teeth-tapping (a Daoist gesture of reverence) and returning to the original position. These incantations and visualizations are primarily used for exorcising impurities and stabilizing body and mind, forming an essential practice in Daoist internal cultivation and external refinement.

This scripture documents a Daoist ritual of exorcism and healing through talismans (fulu), consisting of three main stages:

The preparation phase begins by invoking three principal generals (such as General Zhou Zhen of the Plain Owl Three Spirits and General Liu Yi the Swift Heavenly Steed) for assistance. The patient must ingest talismans corresponding to these divine commanders. These "principal generals" represent specialized deities in Daoist cosmology who oversee specific functions.

Next comes the hand-washing ceremony. A decoction of soapberry pods is infused with a "hand-washing talisman" containing the sacred names of celestial beings (including the Jade Emperor, Solar Lord of the Great Yang, and Lunar Sovereign of the Great Yin) to dispel malignant influences known as "celestial and terrestrial sha-energies." After this purification, the patient's nails are trimmed to remove potential mediums for pathogenic qi.

The final diagnostic phase involves fumigating talismans. The priest forms the "Five Ding Officers Hand Seal" (a mudra where four fingers press the middle finger's back, the index hooks the little finger, and the thumb exerts pressure) to channel thunder-fire energy into the talismans. Four celestial marshals (Chen, Tang, Xue, and Song of the Purple Court) are summoned to conduct a full-body scan using "celestial and terrestrial fires," examining the triple burner system, four limbs, and internal organs to locate the "Three Corpses and Nine Worms" (Daoist concepts of three parasitic spirits and nine physical parasites believed to cause illness).

The fumigated talisman's color reveals prognosis: red or white indicates curable conditions, yellow signifies longevity, blue suggests difficult treatment, while black portends inevitable death. Critical cases require immediate "Trace the Subtle" rituals to track disease origins. The entire process incorporates the Heavenly Marshal Tianpeng's incantations, with three talismans successively fumigated—first the hands for diagnosis, then the feet if initial attempts fail.

The text concludes by prescribing thirty-six thunder talismans for post-diagnosis treatment: one affixed to the affected area to suppress pathogenic qi, one burned as offering to ancestors, and one enshrined in the ancestral hall—embodying the Daoist healing principle of "benefiting both yin and yang realms."

This scripture primarily explains the usage methods and incantation content of several Daoist talismans (fulu). The first is the "Soul-Pacifying Talisman," used to stabilize the hun (ethereal soul) and po (corporeal soul). The talisman bears inscriptions like "Primordial Unity Qi" (referring to the universe's foundational energy) and "Heavenly Marshal Tianpeng's Command," along with invocations to three divine generals: Tang Hong of the Upper Origin, Ge Yong of the Middle Origin, and Zhou Wu of the Lower Origin. In practice, the talisman is affixed to the patient's forehead to seal malignant qi (baleful energy) within its design.

Next is the "Fierce Blood Talisman," employed for exorcism and healing. Its design features the names of the "Four Saints of the North Pole" (protective deities) and "Tianpeng" (Marshal Tianpeng), along with phrases like "Celestial Fire, Earthly Fire." Activation requires reciting the "Fierce Blood General" incantation while incorporating the "Universal Spell" (a generic mantra) and summoning the power of the Five Directions' Savage Thunder. If initially ineffective, practitioners may increase applications or combine it with supplementary talismans.

Lastly, the "Tongue-Restraining Talisman" requires first channeling the thunder-fire's baleful qi, then invoking the presiding general's power before anointing it with the Universal Spell. Should obstacles arise, the "Ghost-Frying Talisman" may be used to break through impediments.

These talismans exemplify the Daoist methodology of mobilizing divine forces through ritual scripts (fulu) and incantations for exorcism and healing. They frequently reference key protective deities like Marshal Tianpeng and the Four Saints of the North Pole. Their application demands precise ceremonial sequences and coordinated incantations, emphasizing the imperative efficacy conveyed through the phrase "urgently, urgently, in accordance with statutes and ordinances" (immediate enforcement as divine law commands).

This passage describes a Daoist exorcism ritual involving Fulu (talismans and registers) designed to combat the "Three Corpses and Nine Worms" (malevolent entities believed to inhabit the human body according to Daoist cosmology).

The ritual begins with drawing specific talismans on special paper, involving these steps:

1. Imbuing the paper with "Sha Qi" (an exorcistic energy)

2. Reciting the "General Incantation" while applying strokes

3. Writing the character "敕" (imperial decree) on the talisman

4. Performing rituals beneath the talisman after consecrating the brush with incense

The sequence for using the talismans is:

• First ingest the "Fierce Blood Talisman"
• Wait briefly before consuming another talisman
• A total of 49 talismans are required
• If ineffective, augment with the "Hunting Hound Talisman" to intensify potency
• Should symptoms persist, employ the "Serpent Talisman"

Specific instructions for the Serpent Talisman:

1. Enter meditative focus, concentrating on the central Dantian (energy center)

2. Click teeth three times, visualizing myriad deities gathering

3. Recite the Northern Emperor's decree to summon all spirits

4. Light three pinches of incense while contemplating cosmic patterns

5. Overwrite specific characters on the talisman

6. Sequentially subdue various malevolent entities: city gods, household spirits, ancestral ghosts, deceased relatives, and six generations of corpse-devouring worms

7. Channel Thunder-Fire energy

8. Summon Southern Heavenly Warriors and Fierce Blood Generals for assistance

Additional preparations required:

• Twelve inches of red-green silk thread (thirteen in leap years)
• Hold breath while threading the needle
• Visualize the thread as a celestial rainbow piercing the talisman's core

Administration method:

Twist the thread into pill form, burn to ashes over a lamp flame, decoct with peach-willow twigs, and ingest during the fifth watch (3-5 AM). Repeat every three days.

The incantation essentially commands the Three Corpses and Nine Worms to cease harming the five viscera and six bowels immediately upon the talisman's arrival, ensuring the patient's recovery through the absolute authority of the ritual.

This passage details Daoist talismans (fulu) and ritual procedures for healing illnesses and exorcising malevolent forces, including specific methods for employing special talismans.

Regarding the "Nine-Pill" method: After ingesting nine medicinal pills, one will experience a resonance effect. This is followed by three consecutive days of applying the "Chasing and Severing Talisman." Subsequently, switch to the "Cleansing the Lair Talisman," which requires no additional actions. Next, administer the "Retribution Talisman" and observe which internal organ shows deficiency, then proceed with targeted tonification based on the damage. The "Cleansing the Lair Talisman" must be used three times consecutively: the first for retribution, the second for administering medicine, and the third for fumigation—each step performed according to ritual protocol. The talismans may be folded into pill form, taken in sets of seven or nine.

Next is the incantation for "Cleansing the Lair": This is a spell invoking the Northern Emperor (Beidi, a major Daoist deity) to subdue demons, summoning the stellar lords of the Five Planets (Wuxing), the Northern and Southern Dippers (Beidou/Nandou), and celestial marshals like Tianpeng (a Daoist guardian deity) to assist in dispelling evil and replenishing primordial Qi.

Method for using the "Retribution Talisman": Place the talisman paper at the midpoint of the patient’s body and recite the "Tianpeng Incantation," but do not complete the talisman’s drawing. Use three talismans per session, administered in three doses. The patient must lie supine and listen for sounds originating from specific body regions, which correspond to different organs: the chest indicates the heart, the left flank the liver, the right flank the lungs, the center the spleen, and the lower back the kidneys.

The "Ghost-Frying Talisman" contains the names of multiple deities: the Flame Emperor (Yandi), the Northern Dipper (Beidou), the Four Luminaries (Siming), Tianyou, and aggressive phrases like "Scorching Blood" and "Shattering Bones." When using it, visualize divine blades striking—each dot drawn represents a slash, forcing the evil entities to disperse.

Specific procedure: Infuse the talisman with "Sha Qi" (destructive energy for exorcism). First recite the "Purifying Heaven and Earth Incantation" once, then add "Sha Qi" while reciting the "Scorching Blood Incantation" once. Roll the talisman into a strip, dip it in clear oil to make a lamp, and place it beneath the bed facing inward to observe Qi fluctuations. This talisman can expel stubborn parasites, administered in seven or nine pills alongside the "Descending Talisman."

Key principles for healing: When receiving a patient’s plea, first inquire about the severity and prognosis. Before treatment, use fumigation to verify the cause (the color of the vapor indicates the nature of the pathogenic Qi). Only after confirmation may treatment begin. Prior to fumigation, burn incense to petition the Celestial Emperor, ancestral masters, thunder deities, and other divinities for permission to draw talismans and perform healing rites.

This passage describes a complete Daoist talismanic healing ritual primarily used for exorcism and treating illnesses. The detailed procedure unfolds as follows:

The treatment begins with preparing seven Commander Talismans (exorcism fu) for the patient to ingest orally. Only after consuming these may the patient wash their hands. Prior to handwashing, three Thirty-Six Thunder Talismans (powerful thunder ritual fu) must be prepared—one affixed near the washing area, another burned with ceremonial gold paper offerings at the washing site, and the third placed by the family ancestral tablet.

The washing ritual requires consecrated fu water (talisman-infused water) to cleanse hands first, then feet, dried carefully with clean cloth while inspecting for complete purification. Next, a Diagnostic Fume Talisman (illness-detecting fu) is burned in an incense burner. The patient cups their hands over the rising smoke until the talisman fully combusts. The practitioner observes for the appearance and color of hair-like residues—if none manifest, repeat the fuming up to three times. Should hands show no reaction, switch to fuming the feet.

Upon confirming pathogenic manifestations, the practitioner may proceed with Pursuit Talismans (evil-dispelling fu). First, a memorial petition must be submitted to the Jade Emperor and various deities. Then arrange an enclosed ritual space with talismanic defenses: Thirty-Six Thunder Talismans, Fengdu Talismans (underworld suppression fu), and Heart General Talismans (guardian deity fu) posted around the bed, with Hound Talismans at the footboard, Falcon Talismans at the headboard, and Soul-Stabilizing Talismans above the patient's crown.

The exorcism phase involves ingesting forty-nine Blood-Fire Talismans (intense exorcism fu containing two Heart General Talismans), followed later by forty-nine Descending Talismans (purgative fu also containing two Heart General Talismans). Detoxification reactions like diarrhea, vomiting, or profuse sweating may occur—treat excretions with lime, and discard sweat-soaked garments in flowing water.

Post-treatment requires three to five days of residual pathogen clearance before beginning restorative tonics. Patients must observe dietary moderation, proper thermal regulation, and strict celibacy. Both male and female patients must adhere to these precepts—any violation nullifies the treatment's efficacy. Only through scrupulous discipline, this comprehensive talismanic protocol, and proper convalescence can complete recovery be achieved.

This scripture records a complete Daoist thunder ritual (Leifa) talisman procedure, primarily used for exorcism, healing, and replenishing vital energy (Qi). The process begins by drawing thirty-six thunder talismans (Fulu) over a well, incorporating the names and sigils of eight divine generals (Daoist protector deities). References to "flaming golden light" indicate the talismans must harness the power of the Fire phase from the Five Phases (Wuxing).

Talisman creation has specific requirements: practitioners must activate fire energy through the Five Thunder Method (a thunder cultivation system), and the strokes must be drawn in reverse. Special emphasis is placed on the "Severing Aftermath Talisman" (used to suppress malignant entities), which requires stone-ground powder as material. The characters for "Thunder Execution" and divine general names are added to amplify its potency. Activation requires reciting the "Eight Execrations Incantation" (a spirit-subduing chant), followed by consigning the troublesome spirit to the Twelve Celestial Prisons (Daoist underworld institutions) for permanent confinement.

Talismans for replenishing Qi demand even greater refinement: practitioners must first mobilize "Golden Light Qi" (a cultivated energy), then wait in stillness until the body's water-fire energies (representing Yin-Yang) achieve balance before inscription. After completion, the Golden Light Qi must be reactivated, and when drawing the "Smoke-Tip Talisman," contamination by malign energies must be avoided. The final step involves infusing the talisman with Five Directions' Vital Energy (cosmic Wuxing forces) and Primordial Qi (innate vitality), with unwavering concentration throughout the process.

Two incantations are included: the first is a healing chant that repairs internal organs and stimulates metabolism; the second, a longevity chant invoking the Big Dipper (key Daoist stellar deities) for protection, safeguarding the true self and stabilizing the organs. The text concludes with a "Minor Nourishment Talisman" that can be shredded into food or drink as a restorative tonic. This integrated system exemplifies the Daoist synthesis of talismanic arts (Fulu), incantations, and internal cultivation (Neidan) practices.