《正一法文修真旨要》

The "Method of Ingesting Solar and Lunar Radiance" recorded in the Zhengyi Fawen Xiuzhen Zhiyao is a cultivation practice transmitted by Qingtong Jun (the Azure Lad), an immortal residing in the Great Fangzhu Palace. Even those who have already attained the Dao continue practicing this method.

The technique is practiced as follows:

During daytime cultivation, visualize a crimson sun the size of a copper coin within your heart, emitting nine rays of light. These radiations ascend from the heart, pass through the throat to the teeth, then return to the stomach. With eyes closed, focus intently on the images within both heart and stomach before exhaling and rinsing the mouth thirty-nine times. Perform this at sunrise, during meals, and at noon daily.

For nighttime practice, visualize a white moon in your brain emitting ten luminous rays. The moonlight descends from the brain to the throat, passes through the teeth and enters the stomach. Note: Moonlight cultivation should only occur from the 1st to the 15th lunar day, as the waning moon after the full moon becomes unsuitable.

Persistent practice yields these effects:

One year eliminates diseases, five years makes the body glow with luminosity, and eighteen years leads to Dao attainment. At advanced stages, practitioners cast no shadow when walking in daylight and repel all malignant Qi (vital energy) and calamities. The essential point is visualizing the sun in the heart by day and the moon in the Muddy Pellet Palace (upper Dantian between the eyebrows) by night.

This method eradicates the Three Corpses (malevolent spirits residing in the human body according to Daoism), cures all ailments, wards off pathogenic energies, and effectively refines the Hun (ethereal soul) and Po (corporeal soul). With solar and lunar radiance perpetually illuminating the body, evil spirits find no hiding place. As a simple method transmitted by the Lady of the Southern Pole, it demands diligent practice without slackening.

This practice complements rather than interferes with other cultivation techniques, actually enhancing their effects. The reason immortals can handle countless affairs without fatigue lies in their devotion to this method. While transmissible to destined practitioners, its secrecy must be maintained.

This scripture primarily discusses two aspects: the evening recitation method of the Huangting Neijing Yujing (Scripture of the Jade Radiance of the Inner Landscape), and techniques for managing dreams.

The first part details Master Meng's evening practice: each night before sleep, one should recite the Huangting Neijing Yujing once before lying down, as this naturally harmonizes the hun (ethereal soul) and po (corporeal soul). Persisting in this practice for twenty-eight years (accumulating ten thousand recitations) leads to immortality. Lady Jiang of Northern Peak noted that even without reaching the full duration, frequent recitation prevents illness—an essential path to longevity.

The second part elaborates on methods for handling ominous and auspicious dreams:

1. For nightmares: The Perfected of Great Simplicity taught that beginners experiencing frequent bad dreams should, upon waking, press the renzhong (philtrum) fourteen times with the left hand, tap the teeth fourteen times, then recite an incantation to summon the three hun souls back to their places and calm the seven po souls, invoking divine protection from various deities. This transforms misfortune into blessing. After three years of consistent practice, nightmares cease, replaced by prophetic lucid dreams.

2. For auspicious dreams: Upon waking, rub the eyes fourteen times, then massage outward from the inner corners with closed eyelids, tap teeth fourteen times while chanting gratitude for celestial revelations—this enhances communion with immortal beings.

These methods constitute esoteric transmissions from the Dadong Zhenjing (Perfect Scripture of the Great Cavern), reserved specifically for cultivators. Terms like "three hun and seven po," "muddy pellet" (upper Dantian), and "Taikang" (guardian deity) reflect specialized Daoist terminology. Through precise bodily gestures and mantras, practitioners regulate body-mind dynamics to attract blessings and avert calamities.

Essentials of Cultivation from the Zhengyi Canon: A Modern Interpretation

[Mountain Source Massage Technique]

The "mountain source" refers to the depression on the left side of the philtrum (the groove above the upper lip). Perform this exercise three times daily—morning, noon, and evening—by swallowing saliva nine times each session (three swallows per set, totaling twenty-seven). Simultaneously, use the index and middle fingers of your left hand to briskly tap this area twenty-seven times (light, rapid taps, not forceful pressure). After tapping, silently recite the incantation:

"Open the Celestial Court (the center of the forehead), grant me longevity,

Sharpen my vision across ten thousand li,

Renew my spirit and reverse aging,

Expel demons and summon divine energies,

Ascend to the immortal realms, radiant as the sun,

And ultimately attain the state of a Zhenren (Perfected Being)."

Practice this three times daily. Over time, it enhances spiritual perception and wards off pathogenic Qi.

[Essentials for Brightening Eyes and Ears]

The Zhengao (a Daoist scripture) states that cultivation begins with sharpening hearing and sight, as the ears and eyes are gateways for gathering numinous Qi and stepping-stones to apprehending the true Dao. The method is as follows:

1. Press the small acupoints behind the eyebrows twenty-seven times with both hands.

2. Massage the area above the eye sockets with palms and fingers.

3. Rub the outer edges of the ears in thirty circular motions.

4. Push upward from the space between the eyebrows to the hairline twenty-seven times.

Combine this with frequent saliva swallowing. After two years of practice, night vision will improve. The points behind the eyebrows belong to the "Upper Prime Six Harmonies Residence," a vital energetic hub governing the eyes' luminosity—a secret method of the Zhenren.

[Green Ox Daoist’s Sun-Moon Visualization Method]

Transmitted by the Green Ox Daoist (the immortal Feng Junda), this bedtime practice involves visualizing:

• A sun glowing at the forehead,
• A moon shining at the navel.

This dispels ten thousand ghosts and summons the Jade Maidens and Youths (celestial attendants). Its efficacy is profound.

[Taboos for Ingesting Medicinals]

Master Shen Yi’s口诀 (oral formula) warns:

• Never face north when taking elixirs,
• Strictly avoid the hours of Hai (9–11 PM) and Zi (11 PM–1 AM).

(Note: "Three nines" refers to three sets of nine repetitions totaling twenty-seven; "saliva swallowing" is a Daoist longevity technique; "Zhenren" denotes one who has attained the Dao.)

This scripture outlines several key aspects of Daoist health cultivation practices:

Daily Taboos:

• Never spit directly toward the true north, as this depletes Jing (essence), shortens lifespan, and diminishes medicinal efficacy.
• These prohibitions should also be observed in deep mountains and ancient forests.

Demon-Warding Method (Luan Ba's Formula):

When traveling through wilderness or near temples, visualize a "Red Spirit Elder" in crimson robes residing in your mouth, flanked by two jade maidens in yellow garments (named Hua Zheng and She Jing). Then loudly command temple spirits to appear before the Red Spirit Elder for judgment. This represents the Daoist "Three Heavens Vanguard Envoy" method of ghost capture.

Dietary Restrictions (Female Immortal Cheng Wei's Wife Formula):

During cultivation practice, avoid consuming animal blood products as they hinder expulsion of the "Three Corpses" (Daoist concept of three malevolent spirits residing in the body). Dried meat may be consumed sparingly.

Healing Technique (Feng Gang's Formula):

When ill, practitioners should close their eyes and visualize flames emerging from the heart to engulf the entire body, particularly focusing on afflicted areas. Concentrated visualization promotes healing. Intensify the "fire" imagery for painful areas—this method proves remarkably effective.

Qi Theory:

• Practicing fetal breathing (a specialized respiration method) and cultivating internal Qi constitutes the path to longevity.
• Just as wintering plants survive under protective coverings, health preservation fundamentally relies on Qi.
• Hibernating animals sustain themselves without food or drink through breath regulation.
• Humans must return to their original nature, harmonize with Qi, reduce desires and overthinking, and abandon clever attachments to properly practice "bear-hanging and bird-stretching" (animal-inspired Daoyin exercises). These methods require careful transmission.

Qi-Swallowing Formula (Breathing Technique):

• Begin by lying supine with closed mouth, puffing cheeks to fill the mouth with air before swallowing.
• Swallow forcefully in three stages like eating: first portion expels Qi from organs through mouth/nose; second stores fluids in kidneys; third deposits Qi in stomach/intestines.
• If upper body feels hot while lower body cold, first swallow "warm Qi" (from the five organs); reverse the order for opposite conditions.

(Note: The "Three Corpses" refer to Daoist parasites believed to inhabit the upper, middle, and lower Dantian; "fetal breathing" denotes an advanced respiration method mimicking embryonic breath.)

This scripture explains the Daoist practice of "ingesting Qi" (Fuqi) through specialized breathing techniques, which primarily consists of two methods: warm Qi and cool Qi.

1. Warm Qi Method: Puff up the cheeks to retain air in the mouth for an extended period until it becomes quite warm before swallowing. This is particularly suitable for autumn and winter seasons, or when one's internal organs exhibit excessive cold energy.

2. Cool Qi Method: Swallow the accumulated saliva directly when the mouth is full of it. This approach is ideal for spring and summer seasons, or when there's excessive heat in the internal organs.

Key operational details:

• Beginners may practice while lying on their backs, progressing to performing in any posture (walking, standing, sitting, or lying) after gaining proficiency
• Keep teeth slightly apart when puffing the cheeks, but clench them tightly when swallowing Qi
• With prolonged practice, Qi will naturally descend to the stomach and intestines even with the mouth closed
• Incorrect technique may cause Qi leakage through the nose, rendering the practice ineffective

Optimal practice time:

The pre-dawn hours (3-5 AM) after complete digestion are most favorable, continuing until hunger dissipates. If hunger persists, continue ingesting Qi—stomach rumbling during this process is normal.

Method for absorbing solar and lunar essences:

Practice during the "vital Qi hours" at dawn and midnight (when Yang energy ascends) on clear days. At other times, one may ingest Qi whenever the stomach feels empty, without strict time or posture requirements.

Important notes:

• During the first 5-7 days of practice, diarrhea or reddish urine may occur as normal adjustment reactions
• If experiencing discomfort below the navel, burn incense in a quiet room to relax
• While lying supine, visualize with held breath:

1. Qi flowing from the five organs to the spinal acupoints behind both kidneys

2. White Qi dividing into two streams ascending the spine to the crown

3. After glowing amidst the hair, the Qi returns to the face

4. Re-entering the five organs, passing through the perineum (Three Stars), finally reaching the Yongquan (Bubbling Spring) points on the soles

5. Guide the flow using both palms

This scripture expounds the Daoist practice of breath cultivation (Fuqi, the art of nourishing internal Qi through regulated breathing) and its essential guidelines:

The Massage Longevity Technique begins by rubbing the abdomen in circular motions twenty to thirty times, followed by massaging the area below the navel about a hundred times. Then relax the limbs and recline briefly, allowing natural comfort to arise—any previous chest constriction will dissipate. The author, Master Dongwei, recounts his youthful frailty and chronic illness before learning this method. Within seven days of practice, he noticed health improvements; after ten days of diligent training, his Qi and blood circulation became smooth.

Key Practice Principles:

• Mental guidance surpasses mere physical massage—the practitioner's intention must unite with the breath
• Initial practice may induce natural reactions like belching or flatulence, which are normal signs of Qi adjustment
• Regular practice of Daoyin (guiding exercises) and Fuqi is essential to maintain continuous Qi flow

Dietary Guidelines:

• During the first seven to fourteen days of breath cultivation, normal eating and moderate drinking are permissible but never excessive
• Avoid breath practice immediately after meals; wait until digestion completes
• Relying solely on mental visualization or herbal concoctions for Bigu (grain abstinence) may cause fatal intestinal dehydration
• Advanced practitioners with unobstructed digestive systems may eat normally

Cultivation States:

• Practice requires a mind free of distractions, harmonized with the Dao
• When illness arises, direct Qi with intention to attack afflicted areas
• Mastery brings physical lightness, endurance for long journeys, and resilience in polluted environments
• Ideal practice occurs in purified spaces with incense burning during meditation
• Craving food during Bigu indicates insufficient mental focus

Ultimate Effects: Long-term breath cultivation surpasses drug-induced fasting, eventually eliminating all desire for nourishment—even ceasing bodily excretions. However, forcibly abstaining from food through willpower alone leads to physical deterioration.

For practitioners who are too occupied with official duties to focus wholeheartedly on cultivation, they may take time daily to ingest the "Primordial Harmonious Qi" (the innate primordial qi and the righteous energy of heaven and earth). Every hour or two, swallow thirty to fifty times, keeping the Qihai acupoint in the abdomen constantly filled with primordial qi. If sudden illness strikes, use Daoyin (guided stretching) techniques to direct this qi outward to combat the ailment—the effects will be immediate and evident upon trying.

While qi cultivation primarily relies on internal primordial qi, it also requires absorbing "external qi"—specifically, the essence of the sun and moon. In the early morning, one may ingest the bluish light of dawn indoors. As the Huangting Jing (Scripture of the Yellow Court) states, "The light of the sun and moon can delay aging"—this is the principle behind it.

Ingesting primordial qi need not adhere to strict timing; it can be practiced anytime. However, absorbing the essence of the sun and moon requires clear weather. When the sun rises about ten feet high, face it and bow four times with hands clasped, then close your eyes and visualize a thread of purple light entering through your mouth and nose, filling your mouth with red light. Swallow this twenty-seven times. Relying solely on internal qi yields limited results, but combining it with the "vital qi" (the essence of the sun and moon) enhances efficacy, rapidly curing illnesses. Using only internal qi to treat ailments is slower, whereas long-term dual cultivation with solar and lunar essence can also sharpen spiritual clarity and impart a radiant complexion.

The method of "holding qi to combat illness" is simple and fast-acting: Lie flat in a quiet room (burning incense is preferable), relax the body, exhale gently two or three times, then inhale through the nose while closing the mouth and focusing the mind on the afflicted area. Repeat this cycle a hundred times. If strength wanes, close the eyes, exhale softly five times, then rise. When holding qi induces full-body warmth and profuse sweating, the illness will naturally dissipate. Healthy individuals practicing this can loosen joints and expel turbid qi through the pores like mist—remarkable effects manifest over time.

For head ailments, press the nostrils shut to guide qi upward against the illness. Ordinary people only know to cultivate internal primordial qi, unaware that "vital qi" (the essence of the sun, moon, and the bluish qi of the eastern dawn) is even more crucial. It must be understood that primordial qi is inherently stored within the spleen.

(Note: "Wogu" refers to a Daoist health-preserving hand gesture—the four fingers clasping the thumb; "Daoyin" denotes breathing-coordinated physical exercises; "Huangting" refers to the classic Huangting Jing.)

Essential Methods for Cultivating Perfection from the Zhengyi Canon

Nineteen Daoyin (Guiding and Pulling) Techniques for Nourishing Life

When feeling sluggish or physically obstructed, practice these nineteen Daoyin movements:

1. Alternately twist both hands as if washing them.

2. Interlace the fingers and repeatedly turn them toward the chest.

3. Clasp the hands and press firmly on both sides of the waist.

4. Cross the hands and press heavily on the lower back, slowly stretching the body (alternate left and right).

5. Exert force as if drawing a stiff bow (alternate left and right).

6. Clench fists and thrust forward (alternate left and right).

7. Push forcefully as if lifting a heavy stone (alternate left and right).

8. Strike backward with fists (called "Opening the Chest," alternate left and right).

9. While sitting cross-legged, lean sideways as if pushing a mountain (alternate left and right).

10. Hold the head with both hands and rotate it overhead (called "Opening the Ribs," alternate left and right).

11. Support the body with hands on the ground, curling the back upward (repeat three times).

12. Strike the back with reversed palms (alternate left and right).

13. Sit cross-legged, extend the legs, and pull backward with interlaced hands.

14. Support the body with hands on the ground and gaze left and right (called "Tiger’s Gaze," alternate left and right).

15. Stand and lean the body backward (repeat three times).

16. Quickly cross the hands, step on them with the feet, and sway left and right (alternate feet).

17. Stand and step forward and backward (alternate left and right).

18. Sit upright, extend the legs, hook the feet with the hands, and press the knees (alternate pressing).

19. Raise one arm to point at the heavens and lower the other to point at the earth (alternate left and right).

Key Practice Guidelines

Daily practice prolongs life. If unable to perform all movements, select the most effective ones and practice them consistently. Avoid wind during practice, hold the breath, and exhale slowly after each movement (exhalation should be soft and quiet).

Method for Observing the Four Great Elements in the Body

The human body is composed of the four great elements—earth, water, fire, and wind:

• Cold lips indicate excess wind.
• Heat indicates excess fire.
• A rough or dry sensation indicates excess earth.
• A slippery sensation indicates excess water.
• Vocal sounds indicate wind dominance.
• Panting indicates fire dominance.
• Itching indicates Qi (vital energy) dominance.
• Tranquil silence signifies harmony.

Illnesses may arise from external factors (cold or heat) or internal injuries (fatigue, diet).

This scripture primarily discusses Daoist cultivation methods of breath regulation (tuna), techniques for harmonizing disorders of the five viscera, and dream interpretation for diagnosing organ health. Here's the plain interpretation:

When physical discomfort arises, there are two types of causes—external and internal. External causes include hunger and weakness, while internal causes involve desires for fame and profit, emotional extremes of joy and anger, sensory indulgence, and excessive mental activity. The harmonizing method is: exhale through the mouth and inhale through the nose, maintaining natural, slow, continuous and steady breathing.

There are six exhalation methods for different symptoms:

• For cold sensations, use the "chui" (blowing) technique
• For feverishness, use the "he" (exhaling) technique
• For wind-induced pain, use the "xi" (laughing) technique
• For ascending qi rebellion, use the "hu" (calling) technique
• For phlegm congestion and chest oppression, use the "xu" (sighing) technique
• For heat-type fatigue, use the "si" (hissing) technique

Next are the harmonizing methods for five viscera disorders:

1. For heart disorders: use "chui" for cold symptoms and "hu" for heat symptoms. Dreaming of red-clad figures threatening with weapons or torches also indicates heart problems.

2. For lung disorders: with pain throughout chest, back and limbs, use "xu". Dreaming of beautiful strangers feigning intimacy or visions of siblings and spouses also signals lung issues.

3. For liver disorders: characterized by melancholy, mood swings, headaches and eye pain, use "hu". Dreaming of blue-robed figures with swords or visions of lions/tigers indicates liver imbalance.

4. For spleen disorders: with migratory wind sensations on the face and generalized itching/pain, use "xi". Dreaming of children throwing stones or being surrounded by whirlwinds suggests spleen dysfunction.

5. For kidney disorders: marked by throat obstruction, abdominal distension and deafness, use "si". Dreaming of headless dark entities pressing down reveals kidney pathology.

Essential cultivation principles:

During the quietest night hours, loosen clothing and sit relaxed against soft cushions. Maintain mental serenity, viewing life and death with equanimity—this naturally harmonizes qi. True adepts of life cultivation never obsess over mere physical existence.

Finally, the body observation method:

Use a mirror to examine facial complexion and form. Upon noticing abnormalities, enter quiet meditation to practice the Huangting Jing (Yellow Court Scripture), gathering the body's divine spirits (shen) and regulating the three hun and seven po souls. Cultivate according to the Big Dipper's (Seven Primordials) orientation while ingesting primordial qi. The human form depends on qi for existence—complete qi means complete form, exhausted qi brings form's demise. Only through cultivating the form and nourishing qi can life be preserved, as no form has ever existed without qi.

This scripture primarily discusses methods for assessing health conditions and prognosticating life and death by observing external features such as facial complexion and eye expression—an ancient Daoist medical diagnostic approach. Here is the plain-language interpretation:

A person's Qi (vital energy) and physical form are interdependent, following natural laws. A healthy complexion should exhibit:

• Red like vermilion wrapped in red silk, not like ochre
• White like goose down, not like salt crystals
• Yellow like orpiment wrapped in gauze, not like loess
• Black like thick lacquer, not like ash
• Green like the luster of jade, not like indigo

Five pathological complexions:

• Green as withered grass, black as soot, yellow as unripe citrus, red as coagulated blood, or white as dried bones—all signify impending death
• Green as kingfisher feathers, black as raven wings, red as cockscomb, yellow as crab belly, or white as lard—all indicate vitality

Key diagnostic points:

• Yellowish eyes: imminent recovery
• Red face with greenish eyes: impending death
• Black face with greenish eyes: likely survival
• Unfading red cheekbones: impending death
• Complexion like horse liver (mottled green-black): impending death
• Inability to open mouth while panting, swollen legs, or delirium: all critical signs

Manifestations of failing organs:

• Liver exhaustion: vacant, spiritless gaze (Shen dissipated)
• Heart exhaustion: avoids people, incoherent speech
• Spleen exhaustion: flaring nostrils, everted lips
• Lung exhaustion: pallid face, hoarse voice
• Kidney exhaustion: bristling hair, shriveled earlobes

The text concludes that liver disease exhibiting blackened complexion and yellowish eye whites—signs of the lungs overcoming the liver (Five Phases theory)—predicts death at sunset during autumn. These diagnostic methods integrate the mutual conquest relationships of the Five Phases (Wood, Fire, Earth, Metal, Water) corresponding to the five organs.

The Zhengyi Fawen Xiuzhen Zhiyao (Essential Principles of Cultivation According to the Orthodox Unity Scriptures) discusses diagnosing illnesses through observing a patient's facial complexion, as well as key techniques for Daoist priests to heal diseases using talismans (fulu) and incantations.

On Disease Diagnosis:

• Those with kidney disorders exhibit dark facial hues and blackened tongues; such illnesses often prove fatal at midnight during winter.
• Spleen disorders manifest in bluish lips, with symptoms typically flaring at dawn in spring.
• Lung disorders show redness on the cheekbones and swollen eyes, frequently worsening at noon in summer.
• Kidney disorders cause facial puffiness and yellowish lips, commonly aggravated in the afternoon during seasonal transitions.

Signs of Impending Death:

• Liver failure: Sunken, sightless eyes—death within eight days.
• Heart failure: Death within a day, with beaded sweat that cannot flow.
• Spleen failure: Inability to eat meat, cracked lips—death within twelve days.
• Lung failure: Loss of voice—death within three days.
• Kidney failure: Shriveled ears, upright hair, deafness—death within four days.

Treatment Taboos and Essentials:

1. Treatments should be performed at dawn on clear days in quiet, clean chambers.

2. The priest must first burn incense and carefully assess the patient's spiritual vitality (shen).

3. For severe cases, concentrate the spirit (cun shen) and regulate qi (breath), employing the Sanxia Yinjue (Threefold Seal Hand Mudra).

4. Re-examine at noon; if unimproved, repeat the mudra.

5. No change by the next morning indicates exhausted destiny.

Special Admonitions:

• Healing requires detachment from material gain; only compassionate intent secures divine protection.
• Greed nullifies efficacy and invites misfortune.
• Regularly study the Thirty-Six Sacred Scriptures (Sanshiliu Bu Zunjing) to master talismans and incantations.
• These arts hold immense power (capable of moving mountains and draining seas), yet few mortals attain mastery.

The text concludes by referencing the Twelve Celestial Branches and Three-Five Assembly's Revelation of the Netherworld Forbidden Mudra, a secret Daoist incantation. Historical figures like Fan Li (the Spring and Autumn strategist) reportedly performed miracles using such techniques.

Modern Interpretation:

Many practitioners today fail to achieve results, primarily due to insufficient study or lack of focused determination. Li Daohua (a Daoist figure) once said: "I never belittle this practice due to shallow knowledge—the most challenging aspect to master is 'cunsi' (visualization techniques in Daoist cultivation)." If one becomes proficient in breathing techniques and understands their principles, visualization becomes clear and vivid, naturally invoking divine protection. Simply by dressing properly (according to ritual requirements), invoking the Five Guardian Deities, and adhering to the principle of "Qian Yuan Heng Li Zhen" (hexagram phrases from the Zhouyi), few who follow these steps fail to succeed. Here, I organize my humble understanding into a step-by-step guide for fellow practitioners, though I have yet to grasp its full essence.

Seven-Step Qi Circulation Method:

1. Purification with Water Spray:

Hold a water bowl in your left hand and a ritual sword in your right, facing them toward each other. Visualize a high-ranking celestial official (zhen'guan) before you—clad in red robes, standing nineteen feet tall, wearing a nine-phoenix crown—who sprays water from his mouth. The entire room will then glow like morning clouds. Next, align the sword and bowl, imagining the Big Dipper above your head with its handle (the Gangxing) reflected in the water. Recite the incantation:

"By the essence of the Big Dipper, I summon purity into this water. All foul spirits must disperse—those who disobey shall be executed by the White-Robed Youth of the West. Swiftly, as decreed by the law!"

2. Spraying Water in Five Directions:

After spraying water to the five cardinal directions, direct it toward the patient. Hold a ritual seal (fa'yin) while standing ten feet away, forming the "Supervisor's Eye" hand gesture (du'jian'mu) with your left hand and placing the seal over your chest with your right.

3. Visualization Steps:

• First Step: Imagine your head touching the azure sky, your feet rooted in the earth, with five-colored clouds enveloping your body.
• Second Step: Visualize the Five Stars (Wood, Fire, Earth, Metal, Water) positioned one foot above your head, each in its proper place.
• Third Step: See the sun to your left and the moon to your right, nine inches from your face.
• Fourth Step: Picture the Vermilion Bird above your head, the Azure Dragon to your left, the White Tiger to your right, and the Eight Trigrams Turtle beneath your feet. When holding the seal, envision Jade Maidens and Youths guarding your sides.
• Fifth Step: Imagine five-colored Qi threads spiraling three times from your five organs, reaching eighteen feet above your head.

Further Visualization:

• Three green-robed figures from your liver stand to your left.
• Three red-robed figures from your heart stand before you.
• Three white-robed figures from your lungs stand to your right.
• Three black-robed figures from your kidneys stand behind you.
• Three yellow-robed figures from your spleen stand at your center.

Each holds a sword and shield in their left hand and an axe in their right.

4. Final Visualization:

Direct the Big Dipper's Gangxing above your head toward the patient's afflicted area, then begin the healing process.

This scripture describes the exorcism and healing ritual procedures of the Zhengyi (Orthodox Unity) tradition in Daoism:

The ritual master wears a Nine-Phoenix Crown (symbolizing celestial official status) and harnesses the power of solar red Qi (Yang energy), while performing the Yu Steps (a special Daoist footwork technique) and holding a ritual seal. The specific steps are as follows:

First, the master presses the ritual seal three times on the patient's chest, abdomen, and affected areas, visualizing the pathogenic Qi being dispersed.

Holding their breath, the master approaches the patient with nine Yu Steps. Before imprinting, they inhale three times toward the patient while uttering the exorcism sounds "Zha" and "Chi," then strikes the Celestial Bell six times and the Celestial Chime six times (the bell summons divine forces, while the chime subdues evil entities).

Reciting the seal incantation, the master proclaims the mighty power of this "Celestial Emperor Divine Seal": capable of transforming mountains into lakes, stones into roads, and withering trees; able to penetrate all things between heaven and earth. Special emphasis is placed on its ability to dispel evil Qi, relieve pain, cure illnesses, and expel demonic entities.

During the actual imprinting, the master maintains prolonged breath retention. After imprinting, they step back and report the patient's details: name, birth date, and symptoms, requesting assistance from various generals (Seal-Applying General, Healing General, etc.).

Using the "Yellow Spirit Yuezhang Seal," the master systematically imprints various body parts (heart, abdomen, five organs, head, back, limbs, etc.), commanding pathogenic Qi to exit from each imprinted area.

Final incantations expel malevolent entities from all directions (Five Directions Demons, Heaven-Earth Ghosts, Corpse-Poison Demons, etc.), declaring that any spirit struck by the ritual seal shall perish.

The ritual concludes with the patient ingesting two or three Fulu (talismans) – Yang talismans for males and Yin talismans for females.

Note: This represents a classic Daoist exorcism and healing Keyi (liturgy), combining multiple esoteric elements including Yu Steps, ritual seals, incantations, and talismans. It embodies the Daoist therapeutic principle of "expelling evil with orthodoxy." The "Yellow Spirit Yuezhang Seal" is a crucial ritual instrument in the Zhengyi tradition, traditionally believed to have been transmitted by Lord Lao (Laojun).

This scripture describes the specific methods used by the Zhengyi (Orthodox Unity) tradition of Daoism for exorcism and healing through ritual seals (carved stamps inscribed with sacred talismans). The key points include:

Before using the seal, the patient must observe three days of purification: abstaining from the five pungent vegetables (onions, garlic, leeks, shallots, and asafoetida), avoiding all meat for twelve hours (especially crab, alcohol, and fish), with only small amounts of dried venison permitted. Violating these taboos would render the seal ineffective or even harmful.

After use, the seal must be washed in fragrant water (scented hot water), dried with new cloth, and stored in its case. The seal must never be taken to places of ritual impurity—funerals, childbirth households, or slaughterhouses where blood and pollution are present.

If encountering nightmares or strange noises at night, one should immediately rise and shout: "Seven household deities and the Kitchen God (Zaoshen), why do you permit evil spirits to harass the descendants of the Yellow Emperor? Seize them at once and deliver them to the underworld for punishment!" After this invocation, hanging the seal on the door will soon produce sounds of the demons being whipped and punished.

Specific applications of the seal include:

1. Treating sudden illnesses: Pressing the seal against a patient's chest relieves heart pain; applying it to those speaking deliriously quiets them.

2. Warding off beasts: Stamping the seal over footprints of tigers, wolves, or bears drives them away—reversed stamping summons them instead.

3. Subduing water monsters: Imprinting purified yellow clay and casting it into water kills harmful dragons, fish, or turtles.

4. Retrieving fugitives: Stamping the seal on a runaway servant's footprints compels their return.

5. Curing acute ailments: For sudden unconsciousness or stabbing pains, imprinting while chanting "Evil Qi disperses, righteous Qi remains" effects healing.

These methods exemplify the Daoist tradition of harnessing divine power through talismanic seals for exorcism and healing, requiring strict adherence to ritual protocols and taboos.