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Any disease caused by evil qi or ghostly entities presents with varying symptoms. Some patients speak incoherently or absurdly; some cry, weep, run away in fright; some suffer from epilepsy, mania, or confusion; some display erratic emotions such as anger, joy, sorrow, or laughter; some experience extreme terror as if being chased by someone; some sing, chant, or whistle; and some refuse to speak. During treatment, a needle is placed among the hair, and the practitioner enters the patient's room holding it. Water is taken from the banks of Tan'an, covered with a new white cloth three chi long, and a knife is laid horizontally across the knees. The patient is called forward, and the practitioner solemnly observes the patient's speech and facial complexion. If the patient's responses are not clear and sharp, water held in the mouth (on the cloth) is used to wipe them. The patient should not be made to rise; instead, the practitioner bows their head to observe again. After three repetitions, the area is carefully wiped dry. If the patient is critically ill, weak, and confused, they should not be forced to rise but observed closely. If the patient remains unconscious, unaware of others, and refuses to speak, the forehead is flicked with fingers near the hairline, asking, "Do you wish to recover?" If there is still no response, the flicking is repeated fourteen times (two sevens), declaring, "Recovered." Upon recovery, one interrogates the ghost to ascertain the truth of the matter.

If the pulse is slow and deep, or rapid and intermittent like a chicken pecking, or indistinct in its departure, this indicates an evil entity. If the pulse is weak, continuous yet slow and deep, or continuous beyond counting, while the facial color remains unchanged, this indicates an evil disease. A pulse that fluctuates between large and small, short and long, is termed a "disaster pulse" (Huo Mai). If both hands present fine, continuous pulses upon superficial palpation that are difficult to perceive, and similarly fine, continuous pulses upon deep palpation, these are the pulses of the Yin Qiao and Yang Qiao vessels. This family likely had a previous death from Feifeng (paralysis/leprosy-like condition); the suffering from mental恍惚 (absent-mindedness/confusion) is caused by the malevolence of the deceased.

A pulse that is surging and large but weak upon pressure indicates Shechong (malevolence of the Earth God). A pulse that is deep and choppy, accompanied by heavy limbs, indicates Tuchong (earth-related malevolence). A pulse that floats like drifting wind, changing according to yin and yang, indicates Wind Evil. A pulse that alternates between a regulated rhythm and a rapid speed indicates Gui Xie (ghostly evil). A pulse present at the exterior (biao) but absent at the interior (li) indicates evil malevolence affecting the upper body resulting in a ghost disease. What are biao and li? The Cun (inch) and Chi (cubit) positions constitute the exterior, while the Guan (bar) position constitutes the interior; if pulses are present at the ends (Cun and Chi) but interrupted at the Guan, it signifies separation. If the Chi pulse does not reach up to the Guan, it is called Yin Jue (Yin Extinction); if the Cun pulse does not reach down to the Guan, it is called Yang Jue (Yang Extinction). Yin Jue combined with faint Yang Qi indicates a fatal, incurable condition. Regarding treatments using decoctions, moxibustion/warming, acupuncture, and stone therapy, there are separate specific formulas. Nourishing and guiding exercises are appended below.

The *Yangsheng Fang* (Prescriptions for Nourishing Life) states: The *Shangqing Zhenren Jue* (Secrets of the Supreme Clarity True Person) says: Chewing teeth frequently during night travel can kill ghosts and evils.

It also states: Feng Junda often rode a green ox; Lu Nvsheng often rode a piebald ox; Meng Zichuo often rode a piebald horse; Yin Gongdu often rode a green mule. People of the time did not know who these names referred to, hence it was said: "If you wish not to die, ask the Green Ox Daoist." To obtain this protective quality, the piebald ox is superior, the green ox is secondary, and the piebald horse is tertiary. These three colors correspond to the vital energy of life. Thus, the green ox represents the spirit of cypress wood; the piebald ox represents the ancient divine omen; the piebald horse represents the ancestor of divine dragons. It is said that Daoists riding these creatures on their journeys can subdue and control all evil spirits and epidemic plague ghosts.

The *Yangsheng Fang · Daoyin Fa* (Guiding and Pulling Method) states: The immortal classics describe the method for treating hundred diseases:叩齿 (tapping the teeth) fourteen times, followed by swallowing qi fourteen times. This cycle is repeated three hundred times before stopping. Practicing this for twenty days eliminates all evil qi; after sixty days, minor illnesses heal; after one hundred days, major illnesses are removed, along with the three types of Gu poison and Fusshi (hidden corpse ghosts); the face and body become lustrous.

Furthermore, the *Wusheng Jing* (Scripture of Non-Birth) states: To treat hundred diseases, evil ghosts, and Gu poison, one should lie flat on the back, close the eyes, hold the breath, and visualize the Dantian. Inhale slowly through the nose until the abdomen is fully distended, then exhale slowly through the mouth without sound, ensuring more inhalation than exhalation, aiming for slight sweating. One must visualize the five zang organs, perceiving their respective colors and shapes, and visualize the stomach as bright and white like raw silk. Continue until extreme fatigue and sweating occur, then stop. Apply powder to the body and massage the form. If no sweat occurs but fatigue sets in, one may also stop. Repeat the next day.

One should also visualize great thunder and lightning, rumbling loudly, causing ghosts to enter the abdomen; if this practice is continued without cessation, the illness will naturally be eliminated.