《修真精义杂论》

Daoyin is a method of harmonizing the body by moving the limbs and stretching the joints. Human joints originally rely on movement to remain flexible, and the Qi (vital energy) and blood in the meridians also need to circulate. If one now lives in prolonged leisure without physical labor, one should practice Daoyin so that Qi and blood flow smoothly. A door hinge that turns frequently does not readily decay—this is precisely the principle.

A person’s blood-Qi together with Jing (essence) and Shen (spirit) form the root that sustains life and nourishes the body; the meridians are responsible for circulating Qi and blood. Ying Qi (the Qi that nourishes the body) enables the fluids and blood to flow freely, nourishes the sinews and bones, and assists joint movement; Wei Qi (the Qi that defends the body) warms the muscles, fills out the skin, and regulates the opening and closing of the Couli (the minute interstices between skin and muscle). The Qi that travels in the meridians and tends toward protecting the body surface is called Wei Qi; the refined Qi that travels in the meridians and tends toward nourishing the body is called Ying Qi. Ying and Wei, as Yin-Yang, accompany each other, penetrating the interior and exterior of the body and circulating without end.

The head is the gathering place of Jing, Qi, and spiritual brightness; the back is the part on which the chest cavity depends; the waist corresponds to the kidneys, the knees to the sinews, and the marrow to the bones. The scripture further states that the bones are linked with the eyes, the marrow returns to the brain, the sinews gather at the joints, the blood returns to the heart, and the Qi returns to the lungs; these relationships form the foundation for the everyday functioning of the body’s four limbs and hundred skeletal parts. From this it is clear that the Five Labors (injuries caused by five kinds of excessive exertion) damage the body, the key being that a given activity or stillness continues too long.

The Five Animals Daoyin (a Daoyin method that imitates the movements of five animals) can loosen the joints. The human body is connected from above to below, and the circulation of Qi likewise has ascent and descent. The author holds that many earlier Daoyin texts lacked a clear sequence, whereas the method adopted here follows definite principles: those whose body is everywhere balanced and free of ailment practice the usual number of repetitions; if a particular area has a pronounced pain or illness, increase the repetitions and apply greater force there.

Daoyin (traditional breathing and bodily stretching exercises) should be practiced after the Chou hour and before the Mao hour, that is, during the cool, fresh, and peaceful hours from late night until early morning. First unbind the hair and comb it from all around the head toward the crown, repeating this three hundred and sixty-five times; then let the hair hang freely down the back, or loosely coil it into a bun. Light incense, sit facing east, form the wogu (firm grasp, the common hand position in Daoist Daoyin) with both hands, close the eyes and practice cunxiang (inner visualization), and click the teeth three hundred and sixty-five times. Afterward relax the body, even out the breath (Qi), and proceed through the exercises in sequence.

First hold the breath, interlace the ten fingers, turn the palms forward, stretch the arms fully and push forward, holding the position for a moment; then raise the hands, turn the palms upward, and stretch the arms as far as possible. Next lower the left hand while forcefully raising the right elbow so that the left elbow and arm press against the nape of the neck, the left hand pulling downward as the body leans slightly to the left, opening the right armpit and stretching the flank. Reverse the movement by lowering the right hand and raising the left elbow in the same manner. Then hook both hands behind the neck, lift both elbows, expand the chest and tilt the head backward so that the head and hands press against each other; keeping the hands hooked at the neck, swing the elbows and rotate the torso, first to the left and then to the right. Finally lower the hands onto the knees, exhale slightly to restore the breath, and repeat the entire sequence from the beginning for a total of three rounds.

Next extend the left arm with the palm facing upward and fingers straight; bend the right arm, raising the elbow with the palm also facing upward and fingers extended. Spread both arms outward, allowing the chest to open as if drawing a bow; at the same time turn the head to the left, stretching the neck, chest, and arms with effort. Perform this three times on each side.

Then clench both fists and thrust the arms forward with force, afterward drawing the elbows sharply backward; the movements should be compact and vigorous. Repeat three times forward and three times backward.

Then, clench the left hand into a fist and swing the arm forcefully toward the left rear of the body three times, then swing it downward three times. Repeat the same sequence with the right arm.

Next, cross both arms in front of the chest, with the fingers of each hand grasping the opposite shoulders. Raise the head and expand the chest while also lifting the abdomen and waist; then lower the head, bend at the waist, raise the shoulders, and pull downward forcefully with both hands. Perform the raising and lowering movements three times each.

Then bend the wrists and place both hands under the armpits. Draw the elbows forward while lowering the head and arching the back; then raise the head and expand the chest, drawing the elbows backward. Perform the forward and backward movements three times each.

Next, sit with the knees bent and support the waist with both hands. Lean the upper body forward, then tilt it backward, stretching as far as possible. After this, sway the body, sit upright and relax, and repeat the sequence three times.

Then sit with the legs crossed. Rest the left hand on the left side, slightly close to the body, and rotate the wrist backward so that the fingers point outward and the palm faces inward. Grasp the left knee with the right hand, turn the head to look upward and to the left, and stretch forcefully toward the left side three times. Remaining in this sitting posture and hand position, turn the head to look upward and to the left while forcefully extending both arms. Perform this on the left and right sides three times each.

Then bring the knees together, crossing them, interlace the fingers of both hands, turn the palms outward, and embrace the knees from the outside. Lower the head and forcefully stretch the lower back, then spread the knees as far apart as possible so that the arms press tightly against them. After this, turn the palms inward, hug the knees firmly, straighten the body and look upward, stretching the throat and chest and pulling backward with force. Perform the raising and lowering movements three times each.

Next, sit with the legs crossed. Stretch the lower legs inward from the knees, then extend them outward, and grasp the toes with the hands. Raise the shoulders and pull upward forcefully while lifting the waist and abdomen forward and swaying from side to side. Once the stretch has reached a point of exertion, relax, then repeat three times.

Finally, grasp the left toes with the left hand, gradually sliding the hand to the sole of the foot and then to the area around the ankle, while slowly straightening the left leg and lifting the heel upward. Then support the right knee with the right hand and turn the head as far as possible to both the left and right, like a bird turning its neck. After reaching a certain degree of exertion, relax, then repeat three times.

Then, grasp the toes of the left foot with the left hand, pulling them upward to the sole and then toward the wrist. Slowly straighten the left leg while simultaneously raising the heel. Next, support the right knee with the right hand and turn the head forcefully to both sides in a stretching motion resembling a bird. Then bend the left leg, hold the heel with both hands, raise the foot high, and lower it again. Press down on the knee with the left hand while grasping the foot with the right, pressing as far downward as possible with the left and pulling as far upward as possible with the right; at the same time turn the head to the right and tense the shoulders. Perform three times on each side.

Then straighten both legs and lean the body backward, supporting the sides of the chest where the lungs are located with the hands in reverse. Bend the right leg and make a forward kicking and stretching motion. Do this three times on each side.

Then straighten the right leg, bend the left, and place the left heel on the right thigh so that the left knee hangs down naturally, pressing it downward as far as possible. Then straighten the left leg and bend the right, repeating the same action. Three times on each side.

Then lean the body backward with the hands supporting in reverse; straighten the left knee and draw the left heel toward the buttocks. Raise the right heel, hook it onto the left knee, and slowly press downward to bring the left knee as close to the ground as possible. Then switch sides. Three times on each side.

Then, still leaning backward with the hands supporting in reverse, straighten the left knee and draw the left heel toward the buttocks. Raise the right heel to hook the left knee and slowly press down so that the left knee approaches the ground as closely as possible. Three times on each side. In the original text the character “lin” in the phrase “ling zuo xi tou zhi lin” is suspected to be a scribal error; here it is understood from context as bringing the knee as far downward as possible.

Then bend the left leg outward, grasp the ankle from below with the left hand, and support the right knee with the right hand; turn the head to the right and press the left knee down so that it nears the ground. The foot extends outward while the hand pulls inward, stretching against each other. Three times on each side.

Then spread the knees so that the heels of both feet come together; grasp the soles with both hands and pull upward forcefully while raising the head. After reaching the limit of exertion, relax the entire body. Perform three times.

Then straighten both legs, interlock the fingers and hook them behind the knees, lean the body backward and stretch forcefully; then gradually raise the feet, tense the body, and point the toes. Three times on each side.

Finally, straighten both legs together with the toes pointed, grasp the toes of each foot with the respective hands, and pull forcefully while raising the head. Perform three times.

After Daoyin (Daoist physical movements and breath-regulation methods) is completed, sit upright and relax the body. Rub the hands until they are warm, then while still hot stroke upward from the forehead twenty-seven times; next use the fingers to wipe the eyes twenty-seven times. Raise the head with effort and perform this three times.

After Daoyin, sit upright and relax the body, rub the hands until warm, then while still warm stroke upward from the forehead twenty-seven times and wipe the eyes with the fingers twenty-seven times. Next press both sides of the nose with the middle and ring fingers of both hands and rub up and down fourteen times. Then pinch the ears with the index and middle fingers and lift them upward three to five times; afterward use the tiger’s mouth (the area between thumb and index finger) to pinch the ears, rubbing backward and rotating the ear rims three to five times.

Rub the hands warm again and stroke the face until it feels warm; then rub the neck, chest, and both breasts several dozen times. Next use the hands to rub and knead the arms, from below the shoulders down to the backs of the hands and then from the backs of the hands upward, going back and forth several dozen times. After that alternate twisting and rubbing the two hands as if washing them, doing so quickly and with force several dozen times. Finally rub and knead the solar plexus, abdomen, waist, and similar areas. Once everything is finished, wait until the breathing is steady, then sit upright again and practice Fuqi (the cultivation method of regulating the breath and circulating Qi) according to one’s usual method.

In ordinary times one may also frequently perform actions such as rubbing the hands, stroking the forehead and face, and wiping the eyes; about ten repetitions is suitable, though doing more is also fine. These actions need not be performed only during Fuqi; when practicing other forms of Daoyin they may likewise be selected as convenient. It is not necessary to complete every method each time, so as to avoid fatigue. Nevertheless, when performing them one should proceed in sequence from head to foot so that Qi (vital energy) and blood flow smoothly. One may also carry out a complete Daoyin session every three to five days. There are additionally standing, recumbent, and other methods, which will not be elaborated here; practitioners may choose according to their individual circumstances.

On Fulu Water (discussions concerning the application of Fulu (talismans and registers) into water for use in prayer, ritual protection, or the treatment of illness)

Talisman writing consists of cloud-seal script (Yunzhuan, a form of seal-script symbols used in Daoism), the writing of the spirits. The dots and strokes on each talisman carry their own symbolism and are therefore believed to contain spiritual Qi (vital energy); because the writing has a source, it must be written in cinnabar so that people may wear or employ it.

Water is the fluid of primordial Qi and the nourishing substance that conceals Yang Qi. Nothing that possesses form can do without water. Water is therefore called the mother of Qi: when water is pure, Qi is clear; Qi is the root of the physical form, and when Qi is harmonious the form is at peace. Although the human body already possesses its own fluids to nourish Qi and blood, the viscera in the abdomen still require external moisture. Talisman water both moistens the intestines and stomach, increases fluids and Qi, and channels the numinous power within the talisman to assist invocation and protection. Several methods of preparing talisman water are now recorded for use and may be followed in practice.

The following talisman is to be written in cinnabar on paper while one faces the Yuejian (the direction corresponding to the earthly branch of the current month) on a Manri (a type of auspicious “full day” in the traditional calendar) after incense has been burned. The vessel of water is held in the left hand and the talisman in the right. One sheng of water is ingested; the quantity drunk may be decided individually. Well-flower water drawn at dawn (water taken from a well in the early morning) is best; spring water may also be used, drawn in the morning.

The invocation runs: “Metal, Wood, Water, Fire, Earth, Qi of the Five Stars, Jing (essence) of the Six Jia, Three True Heavenly Foods, turbid Qi always overflowing, Yellow Father and Red Child, guard the center without tilting.”

The invocation is recited three times, each recitation completed in a single breath. Afterward the teeth are knocked three times and then ground three times. Qi is directed toward the water with the talisman in hand; the talisman paper is then burned over the water and the ashes placed in it without being allowed to scatter. One faces north, bows again, and ingests the water. Subsequent items have different specifications; this describes one method.

The original text later repeats the preceding instructions concerning reciting the invocation three times, knocking the teeth, directing Qi toward the water, burning the talisman into the water, facing north and bowing again before ingesting.

First prepare the Fulu (talismans) in advance: on every Jiazi day, write eight of them with cinnabar. When a suitable day for ingesting the talismans arrives, take well-flower water in the early morning (water drawn from a well at dawn). At sunrise, bow twice toward the deities and declare of yourself: “Please allow me to ingest the talismanic writings; may my Shen (spirit) and Qi (vital energy) be filled.” First ingest two; then on the Ping, Ding, and Zhi days, ingest two each as well. On the five Jia days one may also rewrite the talismans and ingest them.

The foregoing are the Six Jia Yin-Yang talismans. On each talisman, write the stem-branch of that day inside the square frame within the talisman. Beneath the Yang talisman write “Jiazi”; beneath the Yin talisman write “Yichou”; Jiazi and Yichou are given here as examples. When one encounters days such as Bingyin or Dingmao, write the stem-branch of that very day. The text says “write each according to its branch and stem inside the square,” and this is what is meant. In the Liushen Dujiang Hui talisman (the name of this talisman formula), write the Heavenly Stem of that day in the center. Yang talismans are written with cinnabar; Yin talismans are written in black. One may also prepare in advance the talismans for a full xun (a ten-day period) and ingest them in the early morning of the corresponding days.

Every morning, face east and burn incense. Hold the talisman in the left hand and a vessel of water in the right. Take well-flower water; the amount one drinks is unrestricted. Recite the invocation: “The Zhenren so-and-so loves the true Dao (the Way) and ingests the Qi of central harmony. In the Jiazi xun, the Taixuan Jade Maiden Chengyi affords protection.” Recite it in this manner throughout the ten-day period; for the other Jia xun periods, proceed by analogy. The original invocation further says that wherever the xingchu (the spiritual office or spirit that supplies meals) serving a given Jia is located, it should keep one free from hunger and thirst. This text, however, also states that the elixir within the talisman, regardless of its size or the number of people, can make one satiated; since one is now ingesting it oneself, there is no need to recite this sentence. Another view holds that the invocation must not be abbreviated; whether by day or night, morning or evening, it can keep the body satiated. When the invocation is finished, bow twice, place the talisman in the mouth, and swallow it with water.

In the Jiazi xun, the Taixuan Jade Maiden Chengyi affords protection; in the Jiaxu xun, the Huangsu Jade Maiden Feilian affords protection; in the Jiashen xun, the Taisu Jade Maiden Qiongshi affords protection; in the Jiawu xun, the Jianggong Jade Maiden Yunling affords protection; in the Jiachen xun, the Baijing Jade Maiden Lingsu affords protection. The scripture then writes, “Place the Jiayin talisman in the mouth and send it down with water.” This sentence appears to contain a lacuna; following the format of the preceding text, the original likely should also have listed the name of the Jade Maiden corresponding to the Jiayin xun.

In the Jiazi xun (the ten-day cycle formed by pairing the ten heavenly stems with the twelve earthly branches, beginning with Jiazi), the Jade Maiden on duty is named Taixuan Jade Maiden Chengyi; in the Jiaxu xun, the Jade Maiden is named Huangsu Jade Maiden Feilian; in the Jiashen xun, it is Taisu Jade Maiden Qiongshi; in the Jiawu xun, it is Jianggong Jade Maiden Yunling; in the Jiachen xun, it is Baijing Jade Maiden Lingsu; and in the Jiayin xun, it is Qingyao Jade Maiden Huijing.

The two talismans above are to be written in cinnabar on every full-moon day (the day when the moon is full according to the traditional lunar calendar) and then ingested. This is the method employed by the Daoist Zhang Zideng.

The talisman above is to be written in cinnabar on every full-moon day and then ingested. This is the method employed by the Daoist Chen Shuping; it is said that he has already gone five years without taking food.

The talisman above is to be written in cinnabar on every full-moon day and then ingested; this is the method employed by the Daoist Xu Guang.

This is Master Anqi’s grain-avoidance talisman (a talismanic method used in cultivating bigu, the practice of cutting off cereal foods). Written in cinnabar, three cun in length, it is placed in a small tube, sealed, and worn on the right arm; it can cause a person to feel no hunger and to possess a robust physique. The three talismans beneath the diagram are this kind of talisman.

Method of Ingesting Water for Grain Avoidance

Each morning, draw well-blossom water (water fetched from a well at dawn) and hold it in a vessel. The vessel must be clean; it is best to set aside a separate, dedicated fine container for this purpose. Should the water contain turbidity or impurities, it is unsuitable for prolonged drinking; therefore the water should be drawn in advance and left to stand for a considerable time, the clear water being taken only after it has settled.

Face the wang direction and burn incense, holding the water vessel in the left hand and an object in the right. The original text states that there is no need to restrict what this object may be—any object will serve; nevertheless, one may take a section of green bamboo complete from top to bottom, which is ordinarily used for striking. One then recites the invocatory formula. The original text breaks off at this point.

This method was transmitted by the divine person Shi Zhici and is the fundamental practice for cultivators. When ingesting it, employ talismans of authentic vermilion and yellow to carry out the method without error; this serves as a safeguard against the various methods of treating illness set forth below. After completing the procedure, knock the teeth three times, then swallow Qi (vital energy) three times, allowing the sound produced between the teeth to correspond with the breath; recite the invocatory prayer three times and then cease. Drink as much as one wishes, taking satiety as the measure.

After taking it once in the morning, should hunger arise, take water, offer a prayer over it, and drink. There is no restriction as to morning or evening; taken three times each day, one will no longer feel hunger. At the outset, if only this water is consumed, after several dozen days one may become extremely emaciated, experience dizziness, and find both feet lacking in strength; once this period has passed, the condition will gradually improve. If medicinals are taken at the same time, physical weakness can be avoided. During the period of cultivation it is inadvisable to talk or laugh excessively, and one should also refrain from any conduct that depletes Jing (essence) and Qi; these are all matters that ought to be observed as taboos.

On Ingesting Medicinals

The five viscera (heart, liver, spleen, lungs, and kidneys) are nourished by the circulation of Qi (vital energy) and blood, while the six bowels (gallbladder, stomach, large intestine, small intestine, triple burner, and bladder) depend on the moisture and grain essence contained in food and drink. Now that one practices fuqi (the cultivation method of regulating the breath-Qi), the Qi of the five viscera receives supplementation; yet because grain foods have been cut off, the dietary nourishment required by the six bowels becomes insufficient.

The Suwen states: “If grain is not taken for half a day, Qi will weaken; if grain is not taken for a full day, Qi will diminish.” Various medicinal substances must therefore be used in place of grain, so that Qi may both replenish the five viscera and nourish the six bowels, thereby preserving the completeness of the body.

Clear yang Qi belongs to Heaven; turbid yin Qi belongs to Earth. Clear yang enters and exits through the upper orifices (the openings of the head and face); turbid yin is expelled through the lower orifices. Clear yang circulates in the couli (the interstices between skin and flesh); turbid yin enters the five viscera. Clear yang fills the four limbs; turbid yin returns to the six bowels. Clear yang belongs to Qi; turbid yin belongs to flavors. Flavors nourish the physical form; the physical form depends upon Qi; Qi returns to Jing (essence); Jing in turn is nourished by Qi, while the physical form is nourished by food and drink. Qi belongs to yang; flavors belong to yin. Excess of yin Qi injures yang Qi, and excess of yang Qi likewise injures yin Qi. Hence yin Qi must be made to flow freely, and the flavors of food and drink must fill and nourish the physical form: when they flow freely there is no exhaustion; when they fill there is no depletion.

Nowadays herbal medicinals are employed according to their natures and flavors and according to the viscera and bowels they are suited to nourish, and are prepared as the “Pills for Harmonizing the Viscera and Bowels” and the “Paste for Regulating Qi.” Those who originally have no sores, rashes, or similar complaints, and whose viscera and bowels function in harmony, may take these two medicines regularly; they may also take Poria, sesame, and similar substances by themselves. If a particular viscus or bowel is already diseased, the formula should be adjusted by adding or subtracting according to the appropriate medicinals. If there is a pre-existing mad illness (disorders of the manic type) or some other separate disease, these should be diagnosed and treated separately; the present medicines cannot treat them. Shangqing formulas and medicinals should be taken according to the records in their respective scriptures by those who have received the transmission, following the prescribed manner.

Pills for Harmonizing the Viscera and Bowels

Poria, cinnamon heart, honey-fried licorice, ginseng, arborvitae seed kernels, Chinese yam, and Ophiopogon with the cores removed, two liang of each; Asparagus, four liang.

The above medicinals are pounded and sifted into powder, then mixed with white honey to form pills the size of Chinese parasol-tree seeds. Take thirty pills each time, twice a day, washed down with a medicinal decoction. Pine needles, goji berries, and similar medicinals may also be decocted to serve as the accompanying drink.

Paste for Regulating and Moistening Qi and Fluids: The original text here lists only the name of the formula; the contents of the formula have not yet been provided.

Take five sheng each of asparagus root (tianmendong), Solomon’s seal (huangjing), rehmannia (dihuang), and atractylodes (zhu, here referring to atractylodes-type medicinals), decoct them thoroughly, and mix the liquids evenly. Add two liang of poria together with three liang each of cinnamon inner bark (guixin) and honey-fried licorice, plus five liang each of Chinese yam (shuyu) and alisma (zexie).

Pound all of these medicinals together, pass them through a fine silk sieve until extremely fine, and stir them into the previously decocted liquid. Then add cooked sesame (jusheng, roasted sesame seeds), three sheng of apricot-kernel powder, and two sheng of white honey, mixing until uniform. Cook the mixture in a double boiler, stirring constantly, until it reaches the consistency of a paste; a somewhat thicker ointment is preferable. Once it has cooled and set, pound it several thousand additional times and store it in a sealed container. Form small amounts into pills as needed. Each morning hold one pill, about the size of a plum pit, in the mouth until it melts, then swallow it; take two or three times a day. The preparation is best made in the eighth or ninth month and begun around the third month of the following year. Recooking it once in the second or third month to render the ointment thick and firm allows it to last through summer without spoiling.

Formula for vomiting yin phlegm-rheum: two liang of raw licorice and two liang of poria. Prepare five or six sheng of strong tea, add the sliced herbs, and boil until six sheng of liquid remain; strain out the dregs. While still slightly warm, drink three sheng at once, then stimulate the throat to induce vomiting. After vomiting, warm the remaining three sheng, drink it, and induce vomiting again until the process is thorough, thereby bringing up phlegm and saliva. Afterwards separately decoct about three sheng of plain tea with a little ginger and tangerine peel, heat it until just hot, and drink it. Sip slowly, lie on the back in the open air, massage the chest and abdomen with the hands, cover with warm clothing and bedding, and rest lying down for a while. Thereafter avoid sour, salty, and similar foods.

The formula for draining lingering yin fluids is not recorded in the original text that follows.

Rhubarb, white atractylodes, red poria, and fresh ginger, two liang of each; three large areca nuts, peeled, chopped, soaked in water, then boiled over a small fire and the powder sieved out separately; evodia fruit, roasted licorice root, and roasted licorice husks, one liang of each.

After chopping the above medicinals, add five sheng of water and decoct to obtain two sheng of liquid. When the decoction is nearly ready, add the rhubarb, bring it to a single boil, filter out the dregs, and divide the liquid into two warm doses. With each dose add half of the areca-nut powder. The interval between the two doses should be roughly the time it takes a person to walk five or six li, the goal being three or four instances of unobstructed diarrhea. If the first dose produces no obvious bowel movement, half a liang of processed mirabilite may be added to the second dose. Thereafter avoid raw, cold, hard, or greasy foods. Recuperate for more than ten days; only after the body has returned to a balanced state may one take Qi-bait medicines (ingestion-type preparations intended to nourish the body).

Whenever emetic or purgative methods are employed, it is best to wait until after the third day of the lunar month and before the fifteenth, and only on a day of clear, calm weather. If that day brings wind and rain, overcast skies or dense fog, or if the fifteenth has already passed, one should be cautious and refrain from inducing vomiting or purging.

On Cautions and Taboos

The movement of Qi (vital energy) has this character: once taken in it is hard to stabilize, yet once dissipated it is easily exhausted. Therefore the Qi that is difficult to stabilize must be nourished so that it becomes abundant; the Qi that is easily exhausted must be cherished all the more and never allowed to leak away lightly.

A Perfected One said: “In studying the Dao (the Way) one should keep it constantly in mind as one remembers breakfast; then there is no one who cannot succeed.” He also said: “Cherish Qi as you cherish your own face, and Qi will be preserved.” And again: “If you always cherish Qi as you cherish your most vital possession, I have rarely seen anyone become withered and haggard thereby.”

Hence, whether in social intercourse, intimacy, or casual conversation and laughter, one should restrain oneself as much as possible; in movement and in shouting one should especially keep the breath even and slow. In every matter apply care and caution so that Qi suffers no loss.

A person's original nature is interconnected with Heaven and Earth. The Qi (vital energy) of Yin-Yang (the two mutually opposing and transforming forces between Heaven and Earth) jointly constitute the human body. The skin, bone marrow, zang-fu organs, ying-wei (the qi and blood that circulate inside and outside the body, possessing nourishing and protective functions), as well as the incoming and outgoing of respiration and the changes of cold and heat, all correspond to the two Qi of Heaven and Earth and the Five Phases (Wood, Fire, Earth, Metal, Water).

From this it is known that whether Heaven and Earth are obstructed or unimpeded will affect the harmony of Yin-Yang; when the zang-fu organs are out of balance, the meridians will display signs of disease. Invasions from the exterior often give rise to many illnesses caused by wind pathogens; pathological changes arising from within are mostly related to the circulation of Qi. Therefore it is said: “When the mind is tranquil and indifferent, quiet, still and empty, the true Qi can dwell in peace; when the Shen (spirit) is retained within the body, from where can disease arise?” These words are indeed reasonable. Thus one should understand the original nature of the physical form and the Shen, carefully nourish them so that they remain complete, and also remain vigilant in mind against diseases both internal and external, taking cautious preventive measures.

The Suwen says: Heaven has the degrees of movement of the stars and constellations, the earth has its river systems, and humans have meridians. When Heaven and Earth are in harmony, the river waters flow calmly; when the weather is cold, the river waters freeze; when the weather is hot, the river waters boil and overflow; when violent winds suddenly arise, the river waters surge with waves. External deficient evils (pathogenic factors that invade by taking advantage of the body's weakness) may also seize the opportunity to enter the human body, just as the wind agitates the river waters.

When the weather is warm and the sunlight is bright, a person's blood and Qi (vital energy) flow smoothly, and Wei Qi (the Qi that guards the body) also moves outward. When the weather is cold and overcast, a person's blood and Qi become stagnant, and Wei Qi also sinks and conceals itself. Blood and Qi prefer warmth and dislike cold: they coagulate and become obstructed when they encounter cold, and they unfold and circulate when they meet warmth. When the Qi of the heavens is clear and still, a person's mind and will become settled. By according with this state, Yang Qi can become firm, and external pathogenic Qi finds it difficult to invade. This is the principle of following the seasons and nourishing the body.

When the moon first begins to appear, a person's blood and Qi begin to fill, and Wei Qi also begins to circulate. When the moon is full, blood and Qi are abundant and the muscles are firm. When the moon wanes, the muscles weaken, the meridians become empty, Wei Qi recedes, and the body appears isolated and helpless. Therefore one must follow heavenly timing to regulate and nourish blood and Qi. If at this time one encounters deficient evil (pathogenic Qi that invades by taking advantage of bodily weakness), and the body's weakness coincides with a time when pathogenic Qi prevails between heaven and earth, the two weaknesses interact, and the pathogenic factor will penetrate deep into the bone marrow; if it invades further, it will damage the five viscera. Thus it is said that the taboos of heavenly timing must not be unknown.

The “Eight Correct” (Bazheng) refers to the method of observing the winds from the eight directions in order to determine whether deficient evil arrives according to the proper time. Deficient evil coming from the eight directions should be cautiously avoided as one would dodge an incoming arrow, and one must never violate this. For example, at the winter solstice, wind blowing from the south may become a pathogenic wind that injures people; this is because it comes from a direction of untimely deficient evil and can therefore cause illness. Other seasonal periods follow analogously.

A person's Yang Qi undergoes three changes in the course of a day: at dawn Yang Qi begins to generate, at midday Yang Qi is at its fullest, and when the sun sets in the west Yang Qi has already declined, with the body's Qi gates closing accordingly. Therefore, upon reaching evening, one should gather the spirit and firmly protect the body, neither agitating the sinews and bones nor coming into contact with mist and dew. If one violates the patterns of these three periods, the body will gradually weaken.

Prolonged looking at things damages the blood, prolonged time spent outdoors damages the Qi, and prolonged standing damages the bones. After the sun has set in the west, Yang Qi has already weakened and the body's Qi gates close; therefore in the evening one should gather, restrain, and firmly protect oneself, neither agitating the sinews and bones nor contacting mist and dew. If one violates these patterns, the body will gradually weaken.

Prolonged looking at things injures the blood; remaining outdoors for long periods depletes Qi (vital energy); standing for a long time injures the bones; walking for a long time injures the sinews and vessels; sitting for a long time injures the muscles. These are called “the injuries of the five labors,” that is, the harm inflicted on the body by five kinds of excessive strain.

Excessive worry, vexation, and rumination injure the Heart; the body catching cold or drinking cold beverages injures the Lungs; anger that drives Qi to reverse upward so that it cannot descend injures the Liver; irregular diet or overexertion injures the Spleen; sitting for long periods in damp places, or forcing oneself into water with strain, injures the Kidneys.

A person possesses five kinds of emotional Qi: joy, anger, sorrow, worry, and fear. Anger causes Qi to surge upward; joy causes Qi to relax and ease; sorrow causes Qi to diminish; fear causes Qi to sink. Cold causes Qi to contract and gather; heat causes Qi to scatter and leak; worry disorders the movement of Qi; fatigue depletes Qi; overthinking causes Qi to bind and stagnate. Immoderate joy and anger injure Yin Qi; excessive cold and heat injure Yang Qi. When the emotions lose all restraint and cold and heat invade beyond measure, life becomes difficult to keep stable.

The five flavors correspond to the five viscera: bitter flavor enters the Heart, pungent flavor enters the Lungs, sour flavor enters the Liver, sweet flavor enters the Spleen, and salty flavor enters the Kidneys. The generation of Yin Qi in the human body fundamentally depends on the five flavors, and therefore diet must also be kept moderate. Excess sour flavor causes the Liver Qi and its fluids to become overly abundant and injures Yang Qi. When the emotions know no restraint and cold and heat exceed what the body can bear, life is difficult to keep firmly established.

The five flavors of food each have their correspondences: bitter flavor enters the Heart, pungent flavor enters the Lungs, sour flavor enters the Liver, sweet flavor enters the Spleen, and salty flavor enters the Kidneys. The generation of Yin Qi (vital energy) in the human body is likewise rooted in the five flavors. Therefore, consuming too much of any one flavor damages the corresponding viscera and bodily functions.

Excess sour flavor causes Liver Qi to become overly abundant so that fluids leak outward, and Lung Qi is also injured. Excess salty flavor wearies and damages Bone Qi, injures Lung Qi, and weakens the Qi mechanism. Excess sweet flavor obstructs the flow of Heart Qi, produces panting and fullness in the chest, darkens the complexion, and likewise impairs Kidney function. Excess bitter flavor deprives Spleen Qi of nourishment and causes Stomach Qi to become congested. Excess pungent flavor slackens the sinews and vessels and weakens the Shen (spirit).

Only by carefully harmonizing the five flavors, therefore, can the bones be kept upright, the sinews and vessels made supple, Qi and blood flow smoothly, and the Couli (the texture between skin and muscle, including the sweat pores) become dense. In this way Qi, blood, and the bones remain full, abundant in Jing (essence), and robust. By following the Dao (the Way) of nourishing life and regulating according to the proper methods, one may long enjoy one’s natural span of years.

Each of the five flavors, when eaten to excess, produces its own injury: too much salty flavor stagnates the vessels and collaterals and alters the complexion; too much bitter flavor withers the skin and causes the hair to fall; too much pungent flavor contracts the sinews and vessels and withers the nails; too much sour flavor coarsens and hardens the flesh, produces discomfort in the lower back, and makes the lips evert; too much sweet flavor causes pain in the bones and loss of hair. These are the harms that result from excess of the five flavors.

This passage treats the effects of the five flavors in diet. Medicinal substances likewise possess the five flavors of sour, bitter, sweet, pungent, and salty, so especial caution is required when taking pills, powders, and similar preparations. Those who cultivate the practice of ingesting Qi should avoid pungent foods, because pungent flavor causes Qi to disperse and move outward. When Qi itself is diseased, pungent flavor should not be consumed.

To form a complete body, a person must rely on the joint action of the five viscera (the heart, lungs, liver, spleen, and kidneys spoken of in Chinese medicine). Certain parts of the body may suffer damage, yet the five viscera themselves cannot be lacking. A person’s Shen (spirit) is endowed by the five viscera; although human temperaments may differ, the Qi (vital energy) of life must not be allowed to become deficient.

Heaven has five stars (the Metal, Wood, Water, Fire, and Earth stars of the ancients), which travel back and forth and constitute the warp and weft of the celestial bodies; Earth has the Five Sacred Mountains, which quietly guard their respective directions; Qi has the Five Phases (Wood, Fire, Earth, Metal, Water), which mix and transform to generate the myriad things; humans have the five viscera, which generate, nourish, and settle a person’s Shen. Therefore the heart stores Shen, the lungs store Qi, the liver stores blood, the spleen stores flesh, and the kidneys store the will. Will and intention communicate with the interior of the body and connect with the bone marrow, thereby forming the physical frame.

It is also said: the heart is the root of life and the dwelling place of Shen; the lungs are the root of Qi and the dwelling place of the po (the spirit associated with the physical body and its life); the liver is the root that bears toil and weariness and the dwelling place of the hun (a person’s spiritual activity); the spleen is the root that transforms food and drink into subtle essences to nourish the body and the place where ying qi (the qi that nourishes the body) circulates; the kidneys are the root of sealing and storing and the dwelling place of Jing (essence), the fundamental Jing that sustains life.

The functions of the nine orifices (the two eyes, two ears, two nostrils, the mouth, and the anterior and posterior yin orifices), the movements of the four limbs, the solidity of bone and flesh, and the circulation of the meridians all take their origin from the five viscera and are then distributed throughout the body by them. When a person accords with the changes of cold and heat, the harmony of the body can be maintained; by nourishing Jing and Qi one can extend the years and prolong life.

The heart is the sovereign of all the viscera and bowels. When the heart’s Shen is clear and bright, the various physiological functions operate smoothly. As a being who possesses a heart and awareness, how can a person fail to comprehend the principle of Shen?

The five zang organs of the human body contain important principles that must be carefully observed. The liver corresponds to the left side of the body and the lungs to the right; the heart is located toward the body's surface, the kidneys within the interior, the spleen assists the other viscera, and the stomach functions as a receptacle that gathers and contains food.

Each of the five zang organs corresponds to a particular bodily fluid: the heart to sweat, the lungs to nasal mucus, the liver to tears, the spleen to saliva, and the kidneys to spittle; these are collectively known as the Five Fluids. The five zang organs likewise each have corresponding sounds or expressions: the heart to sighing, the lungs to coughing, the liver to speaking, the spleen to laughing, and the kidneys to sneezing.

The Qi (vital energy) of the natural world communicates with the five zang organs: heavenly Qi communicates with the lungs, earthly Qi with the liver, thunder Qi with the heart, grain Qi with the spleen, and rain Qi with the kidneys.

Each of the five zang organs has corresponding tissues and external manifestations: the heart unites with the vessels, the nourishment of Qi and blood appearing in the complexion; the lungs unite with the skin, nourishment appearing in the body hair; the liver unites with the sinews, nourishment appearing in the nails; the spleen unites with the muscles, nourishment appearing in the lips; the kidneys unite with the bones, nourishment appearing in the hair of the head.

Each of the five zang organs has a corresponding fu organ. According to this account, the zang belong to Yang and the fu to Yin. The five zang organs store Shen (spirit) and Jing (essence) Qi without discharging them outward, so that although they are full they cannot be stuffed solid like food; the six fu organs receive food, drink, and water-grains yet do not retain them for long, and thus they both accommodate fullness and continually transmit and eliminate.

The small intestine is the fu of the heart, the large intestine the fu of the lungs, the gallbladder the fu of the liver, the stomach the fu of the spleen, and the bladder the fu of the kidneys. Each of the six fu organs corresponds to a region of the body: the small intestine to the vessels, the large intestine to the skin, the gallbladder to the sinews, the stomach to the muscles; the Triple Burner (the fu that oversees the circulation of bodily fluids and related functions) and the bladder correspond to the Couli (the interstices between skin and flesh) and the fine hairs.

The twelve zang-fu each have their respective functions and cooperate with one another: the Heart is like a monarch, governing Shen (spirit) and brightness; the Lungs are like a minister assisting the ruler, responsible for regulation and administration; the Liver is like a general, responsible for planning; the Gallbladder is like an official who upholds justice, responsible for decision; Tanzhong (the central region of the chest cavity, related to Heart and Lung functions) is like a courtier and envoy, from which joy arises; the chest is the gateway of the Upper Jiao (the region of Qi (vital energy) movement in the upper body). The Spleen and Stomach are like officials managing the granaries, responsible for transporting and transforming the five flavors in food and drink; the Large Intestine is responsible for transmission and excretion, bringing about transformation; the Small Intestine is responsible for receiving food and digesting it; the Kidneys are like officials in charge of strength and skill; the Triple Burner (Sanjiao, the functional system that unifies the movement of body fluids and Qi) is responsible for dredging the waterways; the Bladder is like the storehouse of a prefecture, storing jinye (fluids), so that when Qi transformation proceeds normally the fluids can be excreted.

These twelve offices must not fall out of harmony with one another. Therefore, when Heart-Shen is clear and bright, the other zang-fu remain at peace. Cultivating life in this manner allows longevity with little danger throughout one’s days; if Heart-Shen becomes confused, the twelve zang-fu lose their proper functions, the pathways of Qi movement become blocked and obstructed, and the body suffers severe injury. Cultivating life in such a condition brings danger.

The action of Qi is vast and subtle. Heaven’s Qi descends, bringing the alternation of cold and heat and the changes of the four seasons; Earth’s Qi rises, forming the variations of wind and cloud from the eight directions. The Qi of Heaven and Earth unite as one and gather within the human form and breath. If one can keep Qi peacefully guarded inside the body, it is like securing one’s dwelling, and the spirits dwell peacefully within; if one can employ Qi to restrain pathogenic evils, therapeutic effects appear. Using one’s own mind-intent to command Qi so that it follows the body and attacks and treats illness, what disease then cannot be cured? Daily practice and quiet dwelling make it easier to nourish and store Qi. All instances of disease and pain can be examined and treated by pressing.

Those who wish to treat illness by means of Qi (vital energy) methods may do so after sunrise, when the weather is calm and quiet. Face the sun; even indoors one may still turn in the direction of the sun. After sitting down, slightly close the eyes, perform the wogu gesture (holding the fists firmly by clenching them and gathering the fingers, a seated meditation posture), and knock the teeth nine times. Then visualize the sun sending forth red radiance and purple light, slowly draw in a deep breath, and swallow it, while simultaneously visualizing this Qi entering the diseased viscera. If the illness is not in the viscera but rather in the limbs, sinews, or bones, first visualize the Qi entering the viscera that correspond to the affected region.

Hold the breath until it can be endured no longer, then slowly inhale again; swallow the Qi in this way nine times. When one feels that Qi has gathered in the viscera, visualize this Qi rushing to strike the site of illness. Next hold the breath for a brief moment, gently exhale, wait until the breathing has become somewhat even, then inhale once more, continuing to visualize the Qi attacking the diseased place. If the affected area feels warm and perspires slightly, this is the favorable response described by the method.

When the illness is in the limbs, if Daoyin (guiding and stretching exercises that regulate the body and breath through coordinated movements) is appropriate, first activate the affected area and then circulate Qi to attack the illness; even if the disease is in the upper body, one may massage and knead the affected spot to allow the Qi to circulate. When the illness is in the head, first unbind the hair, comb the scalp several hundred times, then shake the head left and right several dozen times, and thereafter inhale. Next tightly grasp the crown of the head with the fingers of both hands, while the head exerts upward resistance, and at the same time visualize the Qi rising into the brain and then bursting out and dispersing through the hair pores on the vertex. When the breath becomes too difficult to continue, release the hands so that the Qi may flow freely, then repeat. Success is indicated by sweating of the head and neck and a sensation of ease in the painful area.

When the illness is in the viscera, lie supine, inhale, and visualize the Qi entering the affected place. After swallowing Qi five or six times, hold the breath for one cycle while visualizing the Qi attacking the site of disease; the whole procedure should be adapted to one’s own circumstances. In cases of longstanding hernial disorders, or when there are masses, lumps, or accumulations of sores, these cannot be cured by circulating Qi alone, but it is said that the practice can bring a degree of relief; taking medicinal treatment at the same time does no harm and may even help the medicine take effect more readily.

When circulating Qi to attack illness, it is still more effective if one follows the Mingtang tu (Chart of the Hall of Light, a diagram showing the locations of the meridian points), visualizing and guiding the Qi to the corresponding therapeutic acupoints. Once the points have been accurately identified, one may, according to the twelve months, apply the corresponding pitch pipes (bamboo tubes used in antiquity to establish the musical pitches), pressing firmly on the acupoints while visualizing the Qi being expelled from them. In this way the mind-spirit has a focus of attention, and the circulation of Qi likewise has a definite orientation.

Huangzhong is the pitch pipe corresponding to the eleventh month (an ancient bamboo tube used to determine pitch and calibrate musical temperament). It measures nine cun in length, is hollow inside, and has a circumference of nine fen. Dalu corresponds to the twelfth month, measures eight cun in length, is likewise hollow inside, and has a circumference of nine fen.

Taicu corresponds to the first month and is a little over seven cun long; Jiazhong corresponds to the second month and is a little over seven cun long; Guxi corresponds to the third month and is a little over seven cun long; Zhonglü corresponds to the fourth month and is a little over six cun long; Ruibin corresponds to the fifth month and is a little over six cun long; Linzhong corresponds to the sixth month and is a little over six cun long; Yize corresponds to the seventh month and is a little over five cun long; Nanlü corresponds to the eighth month and is a little over five cun long; Wuyi corresponds to the ninth month and is a little over four cun long; Yingzhong corresponds to the tenth month and is a little over four cun long. All of these pitch pipes are hollow inside and all have a circumference of nine fen.

To make the pitch pipes, bamboo growing on a sunny hillside should be selected, choosing specimens whose bore is perfectly round and regular. Bamboo that has branches growing at the nodes is not suitable for use.

When the arms are inconvenient or impaired, even if only some part of the arm is afflicted, this method can still be used to regulate and treat it. First use one hand to slowly massage the affected area. After massaging for a time, close the eyes and visualize inwardly, as if beholding the five viscera (the heart, liver, spleen, lungs, and kidneys of Chinese medicine). Swallow saliva three times, knock the teeth three times, compose the mind, and softly recite the incantation:

“The Four Mysteries of the Most High, the Five Flowers and Six Courts, the Three Hun and Seven Po, the Heavenly Palaces and Earthly Essences, the Divine Talismans of Nutrient and Defensive Qi, the Heavenly Embryo of Upper Brightness, the Hundred Spirits of the Four Limbs, the Myriad Numina of the Nine Joints, receiving the register at Jade Dawn, inscribing the writings in Jade City, jade lads protecting life, jade maidens attending the body, forever equal to the two luminaries, flying immortals of Highest Clarity, enduring long with the sun and moon, years all postponing decline, transcending the register of Jade Dawn, inscribing the book in Jade City, jade lads protecting life, jade maidens attending the body, forever equal to the two luminaries, flying immortals of Highest Clarity, enduring long with the sun and moon, years together postponing decline, soaring aloft to immortality, attaining the order of Great Peace. Flowing winds forming gan-illness, injecting ghosts of the five flights, wangliang demons and tomb lawsuits, two Qi circulating and lingering, encroaching on my four limbs, interfering with my flourishing and decline, heavenly warriors of Mount Tai, dragons and tigers displaying majesty, chopping inauspicious ghosts, wind pathogens immediately crushed, investigating hidden injections and lawsuits, hundred poisons concealing their faults, causing me to return to normal, sun and moon sharing radiance, injections found to offend, the Northern Star gathering and crushing them, upper majesty of Qian-ming.”

After reciting, regularly at the time of generating Qi (vital energy)—a Daoist term for hours suited to gathering vital energy—swallow saliva fourteen times and massage the painful areas of the body while facing the “Wang” direction and reciting:

“Left Mystery and Right Mystery, the two spirits uniting in truth; Left Yellow and Right Yellow, the six flowers corresponding. Wind-Qi malignant diseases hiding in the four directions; jade fluid flowing with moisture, circulating above and below. Internally dispatching water and fire, externally warding off the inauspicious; long life as a flying immortal, the body always at ease and strong.”

After reciting, swallow saliva fourteen times again, then rapidly press the painful spot thirty-one times. Practiced regularly in this way, one will not fall ill.

Essential Discourse on Illness

A person possesses life by relying on the physical form and the Shen (spirit); the harmony of Qi and blood has its root in the five viscera and six bowels. When form and Shen are stable and firm, life is preserved and longevity enjoyed. When daily nourishment is appropriate and body and mind are quiet and harmonious, the flow of Qi becomes unobstructed, and illness does not arise.

A person's original Jing (essence) and original Qi (vital energy)—the fundamental Jing-Qi of life—when first nourishing the countenance, are influenced by the transformations of the four seasons. At the outset of forming the physical body and being endowed with nature and temperament, the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) are often incomplete. Therefore people readily become emotionally restless with mixed and numerous desires, and all manner of habits continue to proliferate; some illnesses have their roots already planted at birth, while others erupt in youth.

Emotions such as joy, anger, and anxious thought can give rise to disease from within the body; changes of cold and heat together with improper diet can produce ailments from without. As people age year after year, they often merely keep violating the taboos of nourishing life. With the decline of Yin-Yang and the loss of their coordination, the physical form and the breath become mutually incompatible, various symptoms appear, and their manifestations differ from one another.

Especially for those who practice Fuqi (nourishing life through regulating the breath and circulating Qi), if they stop consuming grains and meat the body will gradually become emaciated; Jing-Qi is not yet sufficient, and the awareness of Shen (spirit) may also be obstructed. Pre-existing illnesses may thereby flare up, and recent injuries may take advantage of the weakness to enter, forming vacuous pathogens (pathogenic factors that invade when the body is weak). Therefore one should clarify the cause of the illness, carefully distinguish and select the corresponding methods of regulation and treatment. Here we first outline in brief the more easily recognizable symptoms for people to consult as an aid in seeking medical diagnosis; as for the methods of regulating with Qi, we also hope they can complement medicinal therapies.

The states of deficiency and excess arise because Qi (vital energy) and blood fail to circulate in a coordinated way, causing Yin-Yang to lose their mutual balance. Qi becomes disordered in the areas where defensive qi circulates, while blood flows irregularly in the meridians. Qi and blood thus follow separate paths, leading to relative excess in one area and relative deficiency in another.

If blood accumulates in the yin aspect and Qi in the yang aspect, symptoms of fright, terror, and mania appear. If blood accumulates in the yang aspect and Qi in the yin aspect, there is discomfort in the chest. If blood accumulates in the upper body and Qi in the lower body, one experiences heart vexation, depression, and a tendency to anger. If blood accumulates in the lower body and Qi in the upper body, the spirit becomes disordered and forgetfulness occurs easily.

Deficiency of yang Qi produces a sensation of cold on the body surface. Deficiency of yin Qi produces internal heat. Excess of yang Qi produces a sensation of internal cold. Excess of yin Qi produces heat on the body surface.

The activities of the five zang organs all take place through the meridians and collaterals, within which Qi and blood also circulate. Disharmony of Qi and blood allows various diseases to arise and change from this. Excess of Qi causes abdominal distension and the passage of undigested food. Seasonal pathogenic qi invades the body and damages the five zang organs. Improper temperature of food and drink damages the six fu organs. Damp pathogenic qi from the earth damages the skin, flesh, sinews, and vessels.

Pathogenic factors causing disease may invade from the exterior or arise from the interior. Exterior pathogens come from wind, rain, cold, and heat. Interior ones relate to diet, living environment, irregular rest and activity, Yin-Yang imbalance, and emotions such as joy and anger. Yang corresponds to heaven and governs the exterior; yin corresponds to earth and governs the interior. Yang diseases tend toward excess, yin diseases toward deficiency. Therefore, attack by strong wind and similar external pathogens generally injures the yang aspect first, while unregulated diet and lifestyle easily injure the yin aspect. Pathogens that injure yang then enter the six fu organs; those that injure yin enter the five zang organs.

Entry of pathogens into the six fu organs may produce fever, restless lying, panting, and shortness of breath. Entry into the five zang organs may produce fullness and distension of chest and abdomen, blockage of the qi dynamic, downward diarrhea of undigested food, and, if prolonged, conditions of intestinal accumulation. The throat governs the intake of heavenly clear Qi, while the pharynx governs the Qi of food and drink. Wind pathogens can affect the five zang organs through the intestines, and damp pathogens readily injure the yin aspect.

Yin Qi travels from the feet up to the head and then down the arms to the fingertips. Yang Qi travels from the hands up to the head and then down to the feet. Consequently, yang-aspect disorders first develop upward and, upon reaching their extreme, transmit downward. Yin-aspect disorders first develop downward and, upon reaching their extreme, transmit upward. Wind pathogens first affect the upper body; damp pathogens first affect the lower body.

Here, “yang aspect” and “yin aspect” are terms used in traditional medicine to describe the relationships of interior and exterior, upper and lower parts of the body, and the circulation of Qi and blood. The six fu organs comprise the stomach, large intestine, small intestine, gallbladder, bladder, and triple burner. The original text contains several repetitions as well as suspected errors and omissions; the foregoing is a popular reading based on the coherent meaning of the text.

The head is the place where Jing (essence), Qi (vital energy), and Shen (spirit) gather. Fatigue in the head together with dimming of the eyes indicates that Jing and Qi are about to decline. The back is the outer palace of the chest cavity; a curved spine and drooping shoulders show that the Qi within the chest is about to weaken. The waist is the outer palace of the kidneys; difficulty turning or swaying the waist indicates that kidney Qi is about to weaken. The knees are the outer palace of the sinews; when the knee joints cannot flex and extend and one must hold onto something while walking, the strength of the sinews is about to weaken. The bones are the outer palace of the marrow; inability to stand for long periods and a shaking or trembling body while walking indicate that bone Qi is about to weaken.

When the lungs suffer from heat disease the right cheek reddens; when the heart suffers from heat disease the forehead reddens first; when the liver suffers from heat disease the left cheek reddens; when the spleen suffers from heat disease the nose reddens; when the kidneys suffer from heat disease the chin reddens. Even though the illness has not yet broken out, it already appears in the facial complexion, so one should regulate and treat it promptly. Therefore it is said that one ought to treat disease before symptoms appear. The original text repeats this passage.

When the lungs suffer from heat disease the complexion turns white and the body hair withers; when the heart suffers from heat disease the complexion turns red and the facial collateral vessels fill; when the liver suffers from heat disease the complexion turns bluish-green and the nails wither; when the spleen suffers from heat disease the complexion turns yellow and the muscles twitch slightly; when the kidneys suffer from heat disease the complexion turns black and the teeth wither.

The liver corresponds to spring and is governed by the Foot Jueyin Liver Meridian and the Foot Shaoyang Gallbladder Meridian, matching the Jia and Yi days among the Five Phases (Wood, Fire, Earth, Metal, Water). Liver Qi is distressed by constraint and tightness, so one should quickly eat sweet-flavored foods to moderate it. Another view holds that liver illness needs to be dispersed, so one should quickly eat pungent-flavored foods to disperse it; pungent flavors tonify the liver while sour flavors drain the liver. The liver should avoid wind, because the liver dislikes wind.

The heart corresponds to summer and is governed by the Hand Shaoyin Heart Meridian and the Hand Taiyang Small Intestine Meridian, matching the Bing and Ding days. Heart Qi is distressed by dissipation, so one should quickly eat sour-flavored foods to gather it. Another view holds that heart illness needs to be softened, so one should quickly eat salty-flavored foods to soften it; salty flavors tonify the heart while sweet flavors drain the heart. One should avoid dressing too warmly or eating hot foods, because the heart dislikes heat.

The spleen corresponds to late summer (the end of summer when dampness is abundant) and is governed by the Foot Taiyin Spleen Meridian and the Foot Yangming Stomach Meridian, matching the Wu and Ji days. The spleen is distressed by dampness, so one should quickly eat bitter-flavored foods to dry the dampness. Another view holds that spleen illness needs to be soothed, so one should quickly eat sweet-flavored foods to moderate it; sweet flavors tonify the spleen while bitter flavors drain the spleen. One should avoid eating warm or hot foods and overeating, as well as dwelling in damp places or wearing damp clothing, because the spleen dislikes dampness.

The Lungs correspond to autumn and are governed by the Hand Taiyin Lung Meridian and the Hand Yangming Large Intestine Meridian, associated with the Geng and Xin days. When Lung Qi (vital energy) rebels upward, bitter flavors should be used urgently to regulate it so that the Qi drains downward. Another view holds that in Lung disease the Lung Qi should be made to contract, so sour flavors should be used urgently to astringe it; sour flavors can tonify the Lungs while pungent flavors can drain the Lungs. One should avoid wearing overly cold clothing or eating cold foods, because the Lungs fear cold. One should also avoid eating warm or hot foods to excess or overeating, remaining in damp places, or wearing wet clothes, because the Spleen fears dampness.

The Kidneys correspond to winter and are governed by the Foot Shaoyin Kidney Meridian and the Foot Taiyang Bladder Meridian, associated with the Ren and Gui days. When Kidney Qi is affected by dryness, pungent flavors should be used urgently to moisten and nourish it; pungent flavors can open the Couli (the texture of the skin and the sweat pores), promoting the flow of body fluids. Another view holds that in Kidney disease the Kidney Qi should be made firm and solid, so bitter flavors should be used urgently; bitter flavors can tonify the Kidneys while salty flavors can drain the Kidneys. One should take care to keep warm, but should not eat overly hot foods or wear overly warm clothing, because the Kidneys fear dryness.

The five flavors each tend toward particular sites: pungent flavors act upon Qi, so when Qi is diseased one should not consume pungent flavors; bitter flavors act upon the bones, so when the bones are diseased one should not consume bitter flavors; sweet flavors act upon the muscles, so when the muscles are diseased one should not consume sweet flavors; salty flavors act upon the blood, so when the blood is diseased one should not consume salty flavors; sour flavors act upon the sinews, so when the sinews are diseased one should not consume sour flavors. These constitute the “Five Prohibitions,” meaning that these flavors should not be eaten in excess.

Lung disease may manifest as panting, coughing, rebellious Qi, pain in the shoulders and back, and sweating; pain may also appear in the lower limbs and the dorsum of the feet. When Lung Qi is weak there will be shortness of breath and lack of strength making it difficult to perform tasks, along with possible deafness and dryness of the throat.

Heart disease may manifest as chest pain, fullness or pain in the flanks and ribs, as well as pain in the chest, back, the space between the shoulder blades, and the inner aspects of both arms. When Heart Qi is weak there is fullness in the chest and abdomen, and pain below the flanks may radiate to the lumbar region.

Liver disease may manifest as dryness of the mouth and pharynx; pain below both flanks that radiates to the lower abdomen, with a tendency toward anger. When Liver Qi is weak one is prone to fear, as if someone were coming to seize them; when Liver Qi rebels upward, headache, deafness, and swelling of the cheeks may occur.

Spleen disease may manifest as heaviness of the body, a tendency for the muscles to become flaccid and weak, impaired movement of the feet with easy obstruction when walking, and pain in the soles. When Spleen Qi is weak there will be abdominal distention, rumbling of the intestines, diarrhea, and difficulty digesting food.

Those who suffer from kidney disease commonly present with symptoms such as abdominal distension, swelling of the meridians, panting and coughing, heaviness of the body, sweating during sleep, and aversion to wind. If the condition is a deficiency pattern, there will also be pain in the chest.

When the lungs are affected by wind pathogen, there is often profuse sweating and aversion to wind, sometimes accompanied by coughing and shortness of breath. The symptoms are relatively mild during the day and become more severe toward evening. Upon examining the area above the eyebrows, one can observe that the complexion is white.

When the heart is affected by wind pathogen, there is often profuse sweating and aversion to wind, vexation and restlessness in the heart, and a tendency for the emotions to become easily agitated and angry. Upon examining the mouth area, one can see that the complexion is red.

When the liver is affected by wind pathogen, there is often profuse sweating and aversion to wind, a tendency toward sorrow, a complexion slightly tinged with green-blue, dry mouth, and also a tendency toward anger. Upon examining the area below the eyes, one can see that the complexion is green-blue.

When the spleen is affected by wind pathogen, there is often profuse sweating and aversion to wind, bodily fatigue and lack of strength, reluctance of the four limbs to move, a complexion slightly yellow, and no desire for food. Upon examining the area above the nose, one can see that the complexion is yellow.

When the kidneys are affected by wind pathogen, there is often profuse sweating and aversion to wind, facial edema, pain in the spine and back, inability to stand upright and straight, a black complexion, and impairment of urination, defecation, and reproductive functions. Upon examining the skin, one can see that the complexion is black.

When the stomach is affected by wind pathogen, the neck tends to sweat and there is aversion to wind; food and drink are difficult to swallow; the chest and diaphragm are obstructed and blocked; and the abdomen is frequently distended and full. If one wears too little clothing, the abdomen becomes distended; if one eats cold or cool foods, diarrhea ensues. Upon examining the bodily form, one can see that the body is emaciated while the abdomen is swollen and enlarged.

When head wind (the invasion of the head by wind pathogen) attacks, there is profuse sweating of the head and face and aversion to wind. After the initial exposure to wind, the illness manifests after one day; in severe cases, the headache is so intense that one cannot go outdoors. After another day, the condition will then improve somewhat.

Here ends the Xiuzhen Jingyi Zalun (Miscellaneous Discourses on the Essential Meaning of Cultivating Perfection).

The Xiuzhen Jingyi Zalun (Miscellaneous Discourses on the Essential Meanings of Cultivating Perfection) now concludes. A series of textual notes and emendations, drawn chiefly from comparison with the Yunji Qiqian, are recorded here. Beneath the character wei the original text carries an extra ye, which has been deleted on the authority of the Yunji Qiqian. The graph hua is suspected of being a corruption of jin. The character bu was omitted from the original and has been restored from the Yunji Qiqian; the character ze was likewise missing and has been supplied from the same source. According to the Yunji Qiqian, shi should read cang. The character sui appears superfluous, as it is absent from the Siku edition of the Yunji Qiqian. The phrase that stands in the original as xiang er yin qu you jia is given in the Yunji Qiqian as er xiang yin qu zhi jia. The original lin has been emended to xiu following the Yunji Qiqian. An extraneous xue that followed hua in the compound bianhua has been removed on the basis of the Tiaojing lun chapter of the Suwen. The character shi does not occur in the Yunji Qiqian and is probably an interpolation. Before yi the Yunji Qiqian inserts suo. Where the received text has zhe the Yunji Qiqian reads zhi; shen appears there as qi, and ri as zhi.