The highest level involves using the Primordial Qi to write talismans and perform rituals. This method harmonizes perfectly with nature and is extraordinarily efficacious. However, it is essentially exchanged through the Original Yang energy; internal cultivation forms the Elixir, which is then used externally for rituals. Using this Qi is essentially using one's life force to write talismans. Using it before the Elixir is formed harms the life force; using it before the Spirit Embryo is formed harms the Elixir; using it before the Yang Spirit is formed harms the Embryo. After the Yang Spirit is formed, it still requires nurturing and cannot be used. Only when the Yang Spirit is fully matured and lodged in the void can it be mobilized without danger. Therefore, although the Primordial Qi is wondrous, using it to write talismans for non-critical matters is unwise. Thus, in ancient times, this method was only practiced when stubborn evil spirits were difficult to cure or when prolonged droughts caused suffering to the people, requiring the summoning of thunder and rain.
The next level involves the method of Tian Gang Righteous Qi. Gang Qi can transform all things, reverse the Five Elements, reverse life and death, change Yin and Yang, and cause ghosts and gods to retreat. The way of Gang Qi generally involves external gathering and internal refining to synthesize. External and internal Gang Qi combine to establish righteous methods, yet one can replace myriad transformations with a single transformation. Therefore, writing talismans and practicing rituals, Gang Qi is the orthodox path. The efficacy of Gang Qi can be tested by blowing a piece of Gang Qi onto an object and throwing it into a well, causing the well water to boil immediately. The only drawback is that Gang Qi is fierce; long-term use harms the body. If Yin and Yang are not harmonized properly, it will harm oneself. Therefore, ritual masters must constantly practice internal cultivation to regulate Yin and Yang.
The third level involves using methods according to specific situations, selecting auspicious directions, and coordinating ritual implements to perform rituals. Apart from gathering Qi and cultivation, everything else relies on external forces. For life, use life energy; for killing, use killing energy; for the Five Elements, use the Five Elements. This distinguishes the changes in Qi, responding to Qi according to the situation. Although it does not achieve the myriad transformations of a single Qi like Gang Qi, when applied correctly to the specific problem, its effects are obvious. Moreover, the myriad transformations of Gang Qi require profound internal cultivation skills. If one is adept at using a hundred Qi, even shallow skills can be effective. Since the hundred Qi are all borrowed from the outside, they hardly harm the body, making it a truly superior method. However, it requires accurate diagnosis to apply; if the practitioner misdiagnoses the condition, the effects will be difficult to manifest.
The fourth level involves using soldiers and horses as the technique. Ritual practice involves summoning soldiers and horses, such as the Five Chang Soldiers, Man Lei Soldiers, Five Bamboo Soldiers, Five Camp Soldiers, etc. Their numbers are numerous and complex, often counting in tens of thousands. This humble technique of billions of soldiers cannot match the might of a single general in the Thunder Department. However, in worldly affairs, soldiers and horses are often relied upon. The technique is simple and easy to practice, with considerable efficacy, so many ritual practitioners use it. The method usually has three precautions: first, fear that inadequate worship will cause the soldiers to riot and harm the ritual master; second, fear that excessive Yin soldiers will harm the ritual master's Original Yang energy and shorten their lifespan; third, fear that if the practitioner dies suddenly, the soldiers will scatter and cause disaster. Therefore, this method is not considered an upper path.
The fifth level involves rituals performed through worshipping ghosts and gods. This type seeks guidance from gods and ghosts, with magical power granted by them. All matters are handled by borrowing the power of ghosts and gods. Efficacy is determined by the thickness of sacrifices and offerings, the amount of incense, and the strength of faith. The efficacy of writing talismans is sometimes quite reliable and is very common among the folk. However, although large temples have abundant incense, there are many petitioners, making it difficult for ghosts and gods to attend to everyone. Therefore, large temples are not as precise as small temples, and sometimes produce improper sacrifices. This method strictly forbids improper sacrifices and evil temples that accept incense offerings and collect the spiritual energy of believers. Any efficacy hides deep disasters that will inevitably erupt one day. For example, ghost-raising techniques, Thai amulets (Yin amulets), and mediums communicating with the underworld all belong to this category.
The lowest level involves not knowing the essence and subtleties of talisman methods, but writing them out of thin air. Thus, spiritual energy attaches to them, effectively making a contract with ghosts without realizing it. Any efficacy is essentially exchanged by spiritual energy. The recipient of the technique must also fulfill vows; otherwise, it will often attract disaster. There are also those who have practiced this method for a long time and whose spiritual energy becomes dry and withered, leading to frequent misfortunes in the family, damaging longevity. Therefore, the practitioner may not necessarily gain blessings, and the recipient is also prone to suffering the consequences. Thus, it is not a good method. Among the folk, it is often said that ritual practitioners are inauspicious, and committing the "Three Extinctions and Five Declines" is mostly of this type, which is greatly taboo.