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Talismans and Registers, also known as "talisman characters", "ink registers" and "cinnabar writings", are one of the Taoist magical arts. They are the combined name of "talismans" and "registers". A "talisman" refers to symbols or patterns with twisted strokes, looking like characters yet not exactly characters, like diagrams yet not exactly diagrams, which are written on yellow paper or silk. A "register" refers to the secret texts recording the names and titles of gods between various talismans, usually also written on yellow paper or silk. Taoism claims that talismans and registers are the "words of gods" and the credentials for conveying the "will of gods". With them, one can summon gods, charge ghosts, subdue demons, suppress evil spirits, cure diseases and eliminate disasters.

In the long process of passing down and practicing the art of talismans and registers, Taoism has created a variety of talismanic methods and numerous books on talismans, with countless talismans of diverse styles. They can be mainly summarized into the following four categories:

There are many types of Taoist talismans, and different procedures and methods are required when drawing different talismans. Generally speaking, drawing a talisman usually involves setting up an altar and performing ritual ceremonies, which is called the "general altar ritual". Besides, there are also less complicated rituals that do not require setting up an altar, such as the "method of inviting immortals with a sieve", "Jimo method", "incense seal burning", "heavenly eye style", "sword energy style", etc.

The health-preserving value of neidan cultivation lies in the following aspects:Grasping the "fire" (the intensity and timing) of the transformation of essence, qi, and spirit according to the changes of yin and yang in nature and the rhythm of human life activities, maintaining the coordination of yin and yang, preserving the "Three Treasures" (essence, qi, spirit), and seeking longevity.Through the cultivation of focusing on acupoints and breathing exercises, one can cultivate the mind and nourish the kidneys, promote the interaction between the heart and kidneys, invigorate the primordial qi, and give full play to its role in regulating yin and yang, eliminating pathogenic factors, and enhancing the defense, homeostasis, and monitoring functions of the immune system, thereby eliminating diseases, achieving recovery, and delaying aging.

Taoist magic, also known as "fangshu" (occult arts) or "xianshu" (immortal arts), is a means by which Taoism practices self-cultivation, prays for the gods to deliver souls from suffering, and suppresses demons and wards off evil. It more or less has some superstitious elements, but at the same time, it also has certain positive effects.

A talisman is a peculiar document believed to be able to summon gods and ghosts as well as subdue and suppress spirits and demons. Its characters are twisted and hard to recognize, looking like both writing and diagrams. In the era of civilization, official documents, especially orders and government decrees, possessed compulsory authority. Under such influence, the worship of characters was reinforced in the minds of ordinary people. According to existing documents, Taoist talismans took shape in the Eastern Han Dynasty, which was the result of transferring the symbols of power in the mortal world to the realm of gods and ghosts. The creation of Taoist talismans imitated the tally certificates of the Qin and Han dynasties, mainly formed by the deformation of characters used in the Central Plains.

When the initial stage practice of "refining Essence into Qi" yields results, one can further practice "refining Qi into Spirit". "Refining Qi into Spirit" belongs to the "Middle Pass" of the "Three-Stage Practice". Since it takes ten months, it is also called the "Ten-Month Pass". If "refining Essence into Qi" is about unblocking the Ren and Du meridians to make the primordial Qi circulate in the "Small Circulation" (the Ren and Du meridians), then "refining Qi into Spirit" is the practice of the "Great Circulation".

When the middle-stage practice of "refining Qi into Spirit" yields results, one can further engage in the practice of "refining the Spirit and returning to Emptiness". "Refining the Spirit and returning to Emptiness" belongs to the "upper stage" of the "three-stage practice". Traditionally, "refining the Spirit and returning to Emptiness" takes nine years as the time marker for the completion of the alchemical process, so this level of practice is also called the "Nine-Year Barrier". In practice, "nine years" is not fixed but flexible, depending on various conditions such as the innate qualities, personal understanding, and external environment of the internal alchemy practitioner.

"Refining Emptiness to Unite with the Dao" in Neidan is the supreme practice of Daoist internal alchemy cultivation. The so-called "refining emptiness to unite with the Dao" also embodies the reverse thinking and the concept of "breaking attachments" in Daoism. From refining essence into qi, to refining qi into spirit, and then from refining qi into spirit to refining spirit to return to emptiness, all follow the thinking mode of regression and restoration.

Internal alchemy refers to essence, qi (vital energy), and spirit as the "Three Treasures" of the human body. Essence, qi, and spirit are further divided into innate and acquired types. The so-called innate refers to those intangible, natural and instinctive things that transcend the boundaries of time and space, viewed from the initial state of nature and human society. The so-called acquired refers to those tangible, man-made things that are consistent with the laws of material movement, viewed from the realistic state of the material world and secular society. As the essential elements of human life, essence, qi, and spirit not only have the distinction between innate and acquired, but can also be transformed into each other.

The starting point of Taoist internal alchemy practice is "foundation building". Direct Discourse on the Orthodox Principles of Heavenly Immortality states: "The beginning of cultivating immortality is called foundation building. 'Zhu' (building) means gradually accumulating and increasing; 'ji' (foundation) is the root of cultivating the Yang Spirit, the place where the spirit is settled and breathing is stabilized. The reason why the foundation must be built first is that the Yang Spirit, which is the achievement of the primordial spirit—pure, complete, and manifesting spirituality—constantly relies on essence and qi to function." It can be seen that foundation building is actually a practice method for repairing the body and replenishing essence, qi, and spirit.

Taoism regards the cultivation of essence, qi (vital energy), and spirit as the fundamental approach. From the perspective of Taoists, in the primordial state of human life, essence, qi, and spirit exist as an integrated whole, which is why the infant stage is considered an ideal state. However, as time passes, humans are subjected to various disturbances, causing essence, qi, and spirit to separate into three. If this process continues, it will ultimately lead to death.

The School of the Elderly Lady of Zhongtiao Mountain, also known as the "Swordsmanship School" (Jianshu Pai). It focuses on cultivating the Dao through swordsmanship, distinguishing between the "Law Sword" (Fajian) and the "Dao Sword" (Daojian)

According to traditional medical explanations, women typically begin menstruation around the age of 14, a phenomenon known as the arrival of "tiangui" (heavenly menstruation). By the age of 49, "tiangui" naturally ceases. Before this natural cessation, one must not recklessly attempt to block menstruation, as doing so could be "life-threatening." Thus, "chopping the red dragon" must be performed at a specific time: when the menstrual period has not yet started but the "signal" has arrived.

In cultivation practices, unlike men, who first refine their fundamental origin (benyuan) and then their physical form (xingzhi) as introductory practices, women first refine their physical form and then their fundamental origin. From the perspective of the hexagrams in The I Ching (Book of Changes), the basic hexagram corresponding to women is the Kan hexagram. The Kan hexagram symbolizes both water and the moon. In ancient times, the moon was regarded as the primary celestial symbol of Yin, and it was called "Taiyin" (the Great Yin). Therefore, "Taiyin Refining the Form" utilizes the phases of the moon to guide women in practicing internal alchemy techniques.

This was the earliest work that clearly distinguished between Waidan (External Alchemy) and Neidan (Internal Alchemy). However, from the Wei-Jin period to the Northern and Southern Dynasties, although external alchemy, qi absorption, and herbal ingestion practices were prevalent, the path of internal alchemy seemed to remain obscure, presumably being secretly passed down only among common people.