《上清司命茅真君修行指迷诀》

The Formula for Refining Qi in the Cultivation of the Superior Adept

When refining Qi (vital energy, the life force spoken of in Daoism), lie supine. Slowly rinse the mouth so that the saliva within is swallowed like a sweet spring. Do not circulate Qi with the mouth closed: use the mouth only for exhaling and the nose only for inhaling, lest impure Qi be drawn in. Inhale slowly through the nose without filling too completely; if too full, it becomes difficult to regulate. After inhaling for five breaths (one cycle of inhalation and exhalation is called one breath), one may exhale a single breath, without doing so too forcefully. Count according to the breaths, tallying once every ten breaths and bending the fingers until ninety breaths are reached. At this point the original text contains the phrase “pi ke yin zhong,” whose meaning is unclear.

Visualize in the mind that yellow Qi resides in the spleen, the size of a “yingzi” (the original wording, whose precise referent is unknown), and hold this visualization continuously. If weariness is felt in the heart, one should first refine Qi for two hundred and ten breaths. After refining the Qi, make the abdomen even and full, store the Qi within the abdomen, and do not exhale a great quantity; then hold the breath for seventy breaths without frequently or hurriedly agitating it. The Qi should thereupon activate, circulating through the four limbs, producing a sensation of warmth that extends from the lower body down to both feet. Subsequently regulate the breath slowly, causing the Qi to return to the gastric tube and the throat, then allowing it to circle the navel one to three times, for a total of two hundred and ten breaths.

Next refine the Qi once more, making the abdomen even and full and storing the Qi therein without exhaling a great quantity; hold the breath for seventy breaths without frequent or hurried agitation. Once the Qi activates it circulates through the four limbs, the warmth extending from the lower body to both feet. Regulate the breath slowly so that the Qi returns to the gastric tube and throat, then circles the navel four times before returning to the gastric tube.

When refining Qi the body lies supine; after sunrise one may sit to perform the practice. Refining Qi for seventy breaths, done four or five times, can cause white hair to fall out. (This is the efficacy described in the original text.)

The so-called “Wei Qi” (yielding or depositing the Qi) requires skill in refining Qi. The phrase “urgently strike one nine and three nines” is rather unclear in the original; it then states that after four nines the matter is completed. After one session of refining Qi the body is said to feel no pain; “striking” the place of sudden pain in the body constitutes rapid refining of Qi. Precisely what “striking” refers to is not explained in the original.

When performing “Wei Qi,” begin by holding Qi in the mouth: hold in the mouth something the size of half a “yingzi” while falling asleep, continually swallowing saliva and expectorating; thus one must conserve the saliva in the mouth, and after it is exhausted rest for two days. After ten breaths one may “disintegrate the body” (a Daoist cultivation term referring to the body entering a loosened, relaxed state). Upon entering this state one should relax as if removing one’s clothes, continuing for two hundred and ten breaths; after completing one session it is beneficial to practice often with the hair hanging loose.

The first method begins from the feet by directing the intention along the yin meridians upward, traveling internally along the urethra to the kidneys and continuing on to the throat. Circulation then proceeds from above downward so that the Qi (vital energy) forms patterns like those on a loom, aligned precisely with the center of the throat. Once the Qi enters the shallow abdomen it is nourished and infused into the feet. One regularly takes in and visualizes the five-colored Qi so that the five colors appear distinctly in the throat before circulating from the Hu vessel.

Another method likewise begins from the feet, circulating the intention along the yin meridians upward along the urethra to the kidneys and on to the throat, then downward so the Qi resembles loom patterns facing the throat center. After entering the shallow abdomen the Qi is nourished and sent into the feet. The five-colored Qi is regularly ingested and visualized until the colors show clearly in the throat, after which circulation proceeds downward along the Hu vessel. One constantly holds in mind the Three Origins and Three Regulations (the three regions of Qi mechanism corresponding to the Three Origins) so that they cohere in the kidneys: the kidney regulation envelops a cyan color, cyan and red appear outwardly, yellow then manifests, and white appears last. Should delusive visions arise, visualization is to be stopped.

The three regulations of Qi refinement are the Three Origins, infused respectively into the Niwan in the head, the Jianggong in the heart, and the Dantian (energy center) in the abdomen. The first method of the upper regulation consists in refining Qi without pause. Lie supine with eyes and mouth closed, hair unbound, both hands open, abdomen slightly drawn in, and nasal breathing gently restrained. Before the Qi has arrived at its destination, absorb the Tang-returning Qi again without allowing the abdomen to swell. Bend the fingers once every several tens of breaths and swallow the Qi upon reaching seventy breaths. Continue filling the Qi so that it remains in the Hu vessel and moves steadily and slowly. After another seventy breaths swallow the Qi again, allowing it to rise from the two flanks and lower abdomen into the brain.

External true Qi rises from the two flanks in a mottled, interwoven fashion that supports the hair. Three groups of seventy breaths are performed, totaling two hundred ten breaths. The Qi must not clash or become chaotic; body and mind are to be harmonized, the Shen (spirit) guarded and regulated, so that Jing (essence) and Qi are restored to fullness and the body is made stable. Corresponding signs of imbalance include loss of sovereignty by the five viscera, bodily emaciation, weary tendons and soft bones, difficulty walking, loss of facial luster, withered and peeling skin, bloodless fingers, and weakness of Jing and Qi with insufficient strength.

This is the method of circulating Qi throughout the twelve months as recorded in the Tianlao Shigan Di Jia Jing.

During the first ten-day period, internal Qi (vital energy) begins to circulate. Turbid Qi within the five viscera is gradually expelled; when thirsty, one may drink water or thin liquids. The complexion may worsen, urine appears reddish-yellow, and bowel movements are somewhat difficult. During defecation the Qi mechanism is quite strong, and rumbling like thunder occurs in the intestines, as if the stomach and bowels had been injured. All these are signs of the gradual expulsion of pathogenic Qi, and there is no need to be frightened. The process of cultivation may be arduous, and the vision may also become blurred. Seasonal changes of spring and autumn, the varying length of day and night, and the waxing and waning of Yin-Yang are all as described in the scripture.

In the second ten-day period, the Qi arising from food and drink begins to be exhausted, pathogenic Qi gradually departs, yet true Qi remains relatively weak, and the vision may likewise be unclear. Seasonal changes of spring and autumn, the varying length of day and night, and the waxing and waning of Yin-Yang are all as described in the scripture.

In the second ten-day period, the Qi arising from food and drink begins to be exhausted, pathogenic Qi gradually departs, and true Qi is still relatively weak. At this time water is taken as the foundation; the Shen (spirit) is dazed and the mind forlorn. One ought to hold fast and not lose it. Huachi (Flower Pool) and Yuying (Jade Brilliance)—imagery of the body and internal Qi in Daoist cultivation—constitute the method to be followed in practice. Externally there may appear signs of Anlin (as in the original text, whose referent is unclear), and the body also becomes emaciated and weak, making movement difficult.

During the third ten-day period, Jing-Qi (essence and vital energy) returns to its normal state; the Qi of food and drink is no longer mixed with turbid residues. The two kinds of Qi circulate in an intermingled fashion and are difficult to stabilize. The inner mind should remain tranquil, without thinking of grains or food. Jing-Qi remains within the body, and vigorous Qi exerts its function. The efficacy of cultivation arises from utmost sincerity; so long as one strives, attainment may be hoped for. By holding firmly without loss, the accomplishment can be completed. Huachi and Yuying likewise become pure white and delightful.

In the fourth ten-day period, the Qi of the Dao (the Way) reaches this stage. The Qi of food and drink departs from the physical form, and Jing-Qi circulates by itself. Pulse Qi is at times weak and intermittent, yet the complexion gradually becomes moist and lustrous, the body recovers its ordinary condition day by day, the mood is joyful, and fear is no more. The flesh gradually becomes full, Qi and blood are abundant, the body is glossy, moist and smooth, and the Qi mechanism circulates in proper measure. Yin-Yang are regulated so as to be harmonious, supplementation or draining is applied as appropriate, and ultimately the physical form is made moist and lustrous.

On the Wu day, cultivation has reached fifty days. The Jing (essence) and Qi (vital energy) settle into stability, and all external affairs should be set aside. The five viscera are in harmony, and the Shen (spirit) is nurtured within. Sleep is peaceful and stable, the skin gradually transforms, and movements and gait begin to change. Before the Jing and Qi have manifested their effects, the Shen and Qi may become unsettled and float, often leading to dreams and awakenings, sometimes sudden startling as if there is some external stimulus, or perhaps calling out to lights and shadows. At this time one should firmly establish the resolve so that the Jing and Qi can rest in place. Persist in the practice, and only when cultivation reaches a deeper stage will there be reliable verification.

On the Ji day, cultivation has reached sixty days. The Jing and Qi circulate smoothly and stably, communicating and harmonizing above and below. Hair and skin become moist and lustrous, the limbs move with agility, and walking gradually returns to normal. Ears and eyes become keen and intelligent, the mind is calm and detached, no longer startled or anxious. The body flexes and extends easily, the joints moving in coordination. One no longer dwells on grain foods, swallowing Jing and Qi to nourish the interior. When wine is encountered, drink it; when food is encountered, eat it—the amount as one pleases, without constraint.

On the Geng day, cultivation has reached seventy days. The Jing and Qi circulate unobstructed, the inner mind calm and settled. All bodily orifices are in harmony, the five viscera pure and clear. Through the breath one regulates and nourishes Jing and Qi, washing away pathogenic qi and receiving orthodox qi, eliminating bad habits and moving toward freshness. Body and mind are peaceful and quiet. Internally one attunes the will and Jing-Qi; externally the countenance grows more radiant day by day. Actions are composed and vigorous, steps light and swift. One delights in quietude and does not contend with others. These are the effects manifested by Jing-Qi cultivation, which can serve as verification of cultivating the Dao (the Way).

On the Xin day, cultivation has reached eighty days. The Jing and Qi circulate throughout the eight directions. The Rong-Wei qi (the qi that nourishes the body and protects the skin surface) is abundant. The breath is regulated and harmonious, circulating through the meridians, penetrating above and below, inside and out, making the body moist, lustrous, and peaceful, the five viscera stable. The practitioner seems to experience an immortal realm, the mind tranquil with few desires, peacefully serene, the will joyful, no longer worried, fearful, or startled, constantly obtaining joy throughout life. If one can long maintain this without losing it, the accomplishment of the Dao can be manifested, allowing the Shen and Qi to be perfected. Having obtained the verification, one can transcend the dusty world and attain long life and enduring vision.

On the Ren day, when cultivation of the Dao (the Way) has reached the ninetieth day, Jing (essence) and Qi (vital energy) become abundant and the numinous Shen (spirit) unfolds. What was originally timid and weak becomes firm and strong, the feeble grow powerful, the damaged are restored, and the decaying turn sound. Breath flows in of itself without deliberate circulation and dissipates naturally without being sent out; the body gradually becomes plump and lustrous, the voice clearer and more resonant. A sweet flavor appears in the mouth, fragrance is smelled in the nose, and the saliva of the oral cavity (commonly called “Huachi Yuying” or Flower Pond Jade Essence in Daoist cultivation) remains constantly plentiful without any need for conscious control. These are all signs of sufficient Jing and Qi; once this degree is attained, one may proceed in accordance with the Dao.

On the Gui day, when cultivation of the Dao reaches the hundredth day, Jing and Qi are both complete and the path of Shen is unobstructed. The muscles become light, vigorous, and strong; the Qi of Shenming (divine brightness) fills the entire body; the gaze can survey widely; mind and breath expand and soar. The inner heart is peaceful and without desire, and turbid stagnation in the abdomen is cleansed. Jing and Qi remain stored, the spirit is settled, and Dao and De (Virtue/Power) flourish day by day. After beginning to ingest in this manner (substituting Qi for ordinary food according to the method), one can maintain health for a long time, unaware of aging even in the prime of life, and rank among the true immortals; by according with the transformations of the Dao, one may reach the realm of Shenming.

The method of eating Qi should begin on the “day when Heaven generates humankind,” which the scripture identifies as the Jiachen day or a Geng day; one may also choose days of vigorous Qi circulation in the four seasons that are suitable for cultivation (called “Wangxiang days”) to commence taking the medicine. Eating Qi is regarded as capable of enabling a person to attain the realm of Shenming.

When first practicing the method of eating Qi, take nine full mouthfuls each time as the standard; thereafter reduce one meal each day until, by the tenth day, grains are completely cut off. Other foods may likewise be gradually abandoned in favor of eating Qi. In cultivation, swallow ten mouthfuls each time and use ten jujubes as counting tokens to record the number of ingestions. If saliva is abundant in the mouth and a sweet taste resembling “Huachi Yuying” and “Ganlu Liquan” (sweet dew and sweet spring) appears, saliva will generate of itself. In this practice Qi is treasured as a jewel: after one year the skin is full and moist; after two years the joints throughout the body are harmonious and sound; after three years sinews and bones are firm and powerful; after four years the marrow is replete. This analogizes the four stages of bodily cultivation to Heaven’s four seasons. After four years, Shen and form interpenetrate one another.

The scripture further states that the days of practice accumulate like the passage of years. Those who attain the realm of Shenming are not bound by the ordinary limitations of physical form and sound: they know things without looking with the eyes, hear without listening with the ears, arrive without walking, and make themselves known without appearing. This state of unity of form and Shen is called the Zhenren (True Person). From then on they endure as long as the sun and moon and, together with Heaven, preside over the affairs of numinous illumination.

In the first month, Shen (spirit) communicates with the body. Once this connection is fully established, one calculates longevity by the year and can become like a divine being: perceiving forms without relying on the eyes, hearing sounds without relying on the ears, and knowing of things without personally going to them. This state of unity between form and Shen is called that of the Zhenren (True Person). The Zhenren lives as long as the sun and moon and holds spiritual offices in heaven.

In the first month one inhales 160 Yang Qi (vital energy) in the morning and 200 Yin Qi in the evening; in the second month, 180 Yang Qi in the morning and 180 Yin Qi in the evening; in the third month, 200 Yang Qi in the morning and 160 Yin Qi in the evening; in the fourth month, 220 Yang Qi in the morning and 140 Yin Qi in the evening; in the fifth month, 240 Yang Qi in the morning and 120 Yin Qi in the evening; in the sixth month, 220 Yang Qi in the morning and 140 Yin Qi in the evening; in the seventh month, 200 Yang Qi in the morning and 160 Yin Qi in the evening; in the eighth month, 180 Yang Qi in the morning and 180 Yin Qi in the evening; in the ninth month, 160 Yang Qi in the morning and 140 Yin Qi in the evening; in the tenth month, 140 Yang Qi in the morning and 200 Yin Qi in the evening; in the eleventh month, 120 Yang Qi in the morning and 240 Yin Qi in the evening; and in the twelfth month, 140 Yang Qi in the morning and 220 Yin Qi in the evening.

The “Yang Qi” referred to here is the Qi inhaled through the nose; the “Yin Qi” is the Qi inhaled through the mouth. If one can practice this method every morning and evening throughout the twelve months, completing one full cycle of the zhoutian (celestial circuit) and then another, one can live as long as Heaven.

The numbers for the tenth month in the scripture are garbled; the figures above have been arranged according to the sense of the text. The original has repetitions in some months and missing characters, so the specific numbers still require collation against reliable editions.