《养性延命录》

Humans absorb the Qi (vital energy) of heaven and earth and thereby possess spiritual awareness, and among all beings humans are held in the highest esteem. The most precious quality of a human being lies in the capacity to preserve life. Life is the foundation of the spirit (Shen), and the body is the vessel upon which the spirit depends for its existence. Excessive employment of the spirit leads to exhaustion; overexertion of the body leads to decline.

If one can settle the mind-spirit in emptiness and stillness, cease worrying, and refrain from reckless action; after the zi hour (after midnight) nourish the primordial Qi, and in quiet leisure practice daoyin indoors (harmonizing Qi and blood through stretching, bending, and similar movements); while also attending to the care of the body and taking appropriate medicines, then enjoying a lifespan of a hundred years is simply a matter of ordinary principle.

Conversely, if one indulges in sensual pleasures, exhausts the mind in pursuit of wealth and status, constantly dwells on gains and losses, cannot still a restless and agitated heart, fails to observe the restraints of ritual propriety, and eats and drinks without regularity, how can such a person avoid the misfortunes of premature death and illness?

Having a bit of leisure from sitting in stillness and visualization (Zhiguan, a method of Daoist cultivation for body and mind), I once again perused the Yangsheng Yaoji. This book compiles the statements of Qian Yan, Zhang Zhan, Daolin and others, as well as those of Zhai Ping, Huangshan and others. They were all people enthusiastic about nourishing life and outstanding in talent and knowledge, whose aim was to cherish and conserve life: some collected the longevity methods of the Zhenren from the immortal scriptures, some obtained the techniques of Peng Keng and Laojun for extending years and benefiting longevity. From the time of the Agricultural Emperor in high antiquity all the way to the Wei and Jin, as long as it was beneficial to nourishing life and could avoid later troubles, various old editions had recorded it.

Now I select the important methods from among them, delete the cumbersome and repetitive parts, arrange the contents by category into chapters, divide them into upper and lower volumes with three chapters in each, and title it the Yangxing Yanming Lu. I hope it can help those who have the affinity and thereby assist the people of the world. Some also say that this book was compiled by Sun Simiao.

Yangxing Yanming Lu, Upper Volume

Compiled by Tao Yinju of Huayang

Chapter One: Teachings and Admonitions

The Shennong Jing says: Those who eat the five grains have intelligent minds; those who ingest stone medicines have plump and moist bodies that do not easily age. This refers to refining and taking the five stones. Those who eat lingzhi can extend their years and benefit their longevity, living long without dying. Those who ingest primordial Qi (Yuanqi), even Heaven and Earth cannot bury or kill them. Therefore those who ingest medicines become different from ordinary people, as if they can stand alongside the sun and moon.

The Hunyuan Daojing says, “The valley spirit never dies.” Heshang Gong explains that “valley” carries the meaning of nurturing; if one can nourish the Shen (spirit), one can live long without dying. Here the “Shen” refers to the spirits of the five viscera: the liver stores the hun (ethereal soul), the lungs store the po (corporeal soul), the heart stores the Shen (spirit), the kidneys store Jing (essence), and the spleen stores zhi (will). If the five viscera are all damaged, the five spirits will depart.

This is the “mysterious female” (xuanpin). The scripture says that the way of longevity lies in the mysterious female: “xuan” refers to Heaven and corresponds in the human body to the nose; “pin” refers to Earth and corresponds to the mouth. Heaven nourishes people with the five Qi (vital energies), which enter through the nose and are stored in the heart. These five Qi are pure and subtle, transforming into jingshen, intelligence, voice, and the five natures; the spirit among them is called hun, which belongs to Yang, enters and exits through the nose, and communicates with Heaven, so the nose is called “xuan.”

Earth nourishes people with the five flavors, which enter through the mouth and are stored in the stomach. These five flavors are turbid and heavy, transforming into physical form, bones and flesh, blood vessels, and the six emotions; the spirit among them is called po, which belongs to Yin, enters and exits through the mouth, and communicates with Earth, so the mouth is called “pin.”

The “gate of the mysterious female” is the root of Heaven and Earth. “Root” means origin. In other words, the nose and mouth are the portals through which the primordial Qi of Heaven and Earth comes and goes. Breathing should be long, continuous, and subtle, seeming to be present yet absent; when circulating Qi, it should be relaxed and comfortable, without haste or strain.

The Hunyuan Daode Jing says: “Coming forth into life” refers to the passions and desires dispersing outward from the five viscera, causing the hun soul to settle and the po soul to become tranquil, and thus enabling one to survive. “Entering into death” refers to the passions and desires accumulating in the chest, causing the jing-qi (essence and vital energy) to dissipate and the shen (spirit) to become confused, and thus leading toward death.

Human beings have thirteen categories of states that belong to life, as well as thirteen categories of states that belong to death. This means that the various circumstances related to life and death each consist of thirteen kinds, collectively known as the “nine households and four gates.” When in a state of life, the eyes do not look at random, the ears do not listen at random, the nose does not smell at random, the mouth does not speak casually, the hands do not grasp casually, the feet do not move casually, and jing-qi is not expended at will. When in a state of death, the circumstances are exactly the opposite.

While people are alive, among their actions there are often thirteen kinds of practices that lead themselves into the realm of death. Those who seek to live, in their actions, instead fall into these thirteen death-realms. Why is this? Because they are overly attached to seeking life and regard the nurturing of life as too important. All behaviors that cause people to proceed toward the realm of death stem from excessive greed for staying alive. Acting thus, one departs from the Great Dao (the Way), violates heavenly principle, and by acting recklessly loses the standards that ought to be observed.

It is said that those skilled in nurturing life, when walking on land, do not encounter rhinoceroses or tigers, and when entering the army ranks, are not injured by weapons. The rhinoceros finds no place to gore him with its horn, the tiger has nowhere to apply its claws and fangs, and weapons have no opportunity to harm him. Why is this so? Because he does not occupy the realm of death, meaning he has not violated the thirteen circumstances that lead to death mentioned previously.

The Zhuangzi, in the chapter “Nourishing Life,” says: “My life is limited, while knowledge has no bounds.”

Xiang Xiu explains that the things each person is able to know and perceive all have their limits. Ji Kang says that desire arising without deliberation is the stirring of innate nature; the feelings that arise after one recognizes things are the function of wisdom. When innate nature stirs, one feels satisfied upon encountering things and has no superfluous thoughts; if one follows those feelings in continual pursuit, one does not stop even when exhausted. Therefore the worries of people in the world lie in wisdom being distressed, not in the stirring of innate nature.

“To pursue boundless knowledge with a limited life is dangerous.” Guo Xiang explains: How can one not become exhausted by chasing after knowledge that has no end with a life that is finite? Already trapped by knowledge, to continue attacking it with cleverness and skill only makes it more dangerous. Xiang Xiu also says that already wearied by wisdom, to then employ wisdom again to resolve it is even more dangerous.

The Zhuangzi says: “One who thoroughly understands the nature of life will not force oneself to do what life itself is originally incapable of accomplishing.” Xiang Xiu explains that what life itself cannot accomplish are matters beyond the capacities of innate nature. Zhang Zhan says that by following the natural laws of life, life can be preserved; to force oneself to do things outside one’s proper lot is to use a limited life to chase after boundless things.

“One who thoroughly understands the nature of destiny will not force what even wisdom is powerless to affect.” Xiang Xiu explains that when life comes to its end and death arrives, it cannot be avoided. Zhang Zhan says: Accord with the natural course of life’s movement and fulfill the scope that one’s own knowledge can reach; as for those things that wisdom cannot know and cannot change, there is no need to force them.

The Liezi says: “In youth do not slacken in action; in the prime of life do not contend with the times; in later years be content with simple poverty; in old age reduce desires. Let the mind and Shen (spirit) be tranquil, and let the body labor in moderation—this is the method of nourishing life.”

The Liezi further says: “Whether a person’s body is full or declining, increasing or diminishing, it communicates with Heaven and Earth and corresponds with the myriad things.” Zhang Zhan comments that human beings communicate with the Qi (vital energy) of Yin-Yang.

The Liezi says that the human body has fullness and emptiness, flourishing and decline; these changes communicate with Heaven and Earth and likewise respond to the transformations of the myriad things. Zhang Zhan explains that human beings communicate with the Qi (vital energy) of Yin-Yang. Whether at the beginning or the end of life, harmony should be maintained; to keep the Shen (spirit) settled so that no stray thoughts arise is the way of nourishing life. If harmony is constantly preserved, the Shen and the will shall not scatter.

The Hunyuan Miaozhen Jing states: It is often people themselves who lose the Dao (the Way); it is not that the Dao leaves people. It is often people themselves who leave life; it is not that life leaves people. Therefore those who live amid the welter of worldly affairs must be careful not to lose the Dao, and those who cultivate the Dao must be careful not to harm life. Let the Dao and life keep watch over each other, and let life and the Dao mutually protect and sustain one another.

The Huanglao Jing Xuanshi says: The Heavenly Dao transforms and generates the myriad things without cease. Yet the activities of human life gradually consume both physical form and Shen. The Shen then dissipates Jing (essence) and Qi; when Jing-Qi is exhausted, the body declines. The physical form of itself generates Jing-Qi, and Jing-Qi in turn is born of the Shen. Do not expend life in pursuit of external things, and one may accord with the De (Virtue/Power) of the Heavenly Dao; do not let the Shen change in accordance with external things, and one may accord with the Dao.

The Xuanshi says: Liberation by means of transformation of the physical form belongs to the category of “corpse liberation” (shijie). When Shen and form part company they cannot exist simultaneously, and in the end they transform like a flying bird that enters the sea and becomes a clam, changing with the Yin-Yang Qi of late autumn. Only transformation through Qi offers hope of preserving life; transformation through the physical form is greatly to be feared.

Yan Junping’s Laozi Zhigui states: Let the heart-Shen wander at ease in the realm of emptiness and stillness, concentrate the will upon the subtle and mysterious, set aside thought and craving, and return the mind to Wuwei (non-action). Thereby one may attain the full measure of life, prolong longevity, and long remain in the company of the Dao.

The Dayou Jing says: Someone asked in puzzlement that all things originally arose together from the formless and boundless, later receiving the Qi (vital energy) of Yin-Yang to take form, with the physical body and hun-po entrusted to Heaven and Earth and life sustained by food, drink, and breath; yet people differ in intelligence and dullness, robustness and frailty, longevity and short life. Is this caused by Heaven or by humans themselves?

The interpreter replies: Physical form together with intelligence or dullness belongs to inborn endowment, while strength or weakness and long or short life pertain to human conduct. The Dao of Heaven follows what is natural; the human way depends upon oneself. Those whose primordial Qi is abundant in the womb, who receive ample milk and nourishment after birth, who eat with moderation while growing, and who restrain sensual desires in adulthood, tend to be robust and long-lived. Those whose primordial Qi is depleted in the womb, who lack sufficient milk after birth, who overeat while growing, and who indulge freely in sensual desires as adults, tend to be frail and short-lived. If growth and development are fully supported and then supplemented by nourishing practices and Daoyin, the length of life cannot be estimated in advance.

The Daoji says: A person’s inborn lifespan may be long or short, yet this is not wholly determined by nature. Often it is because one fails to carefully nourish the body, eats and drinks improperly, indulges desires without restraint, and violates the patterns of Yin-Yang, so that the hun and Shen (spirit) cannot remain at peace, Jing (essence) and Qi are exhausted, vitality weakens, and a hundred illnesses arise; thus one cannot live out the years allotted by Heaven.

The Hetu Dishimeng says: Acting contrary to the seasons of Heaven invites misfortune, while according with them brings good fortune. In spring and summer it is suitable to move about in higher places on the mountains; in autumn and winter one should dwell in lower places, residing deeply and storing inward. This brings benefit, auspiciousness, and abundant blessings, and also aids longevity.

The Weishu Baoyuming says: The medicinal formulas used by the ancients to treat illness were blended with Li Quan, the sweet spring, and moistened with Yuanqi, the fundamental Qi of vital activity. The medicines are neither pungent nor bitter but sweet and richly flavored, and may be taken regularly. The medicinal fluids enter the five viscera and nourish the heart and lungs, enabling one to suffer few illnesses throughout life.

The Kongzi Jiayu states that those who eat meat are valiant and fierce, akin to tigers and wolves. Those who nourish themselves on Qi (vital energy) possess a luminous and penetrating Shen (spirit) and enjoy extended longevity, resembling immortals and numinous turtles. Those who consume grains are intelligent yet prone to premature death; this pertains to humankind. Those who ingest nothing whatsoever do not perish and moreover command numinous powers. They simply permit their respiration to proceed of its own accord, without engaging in any thought.

The Zhuan observes that consuming a jumble of different foods readily attracts a host of illnesses and pathogenic Qi. The less one eats, the more expansive and bright the heart-spirit becomes, and the greater one’s longevity; the more one eats, the more constricted and opaque the heart-spirit, and the briefer one’s span of years.

Grand Historian Sima Tan remarked that Shen constitutes the root of life, while the physical form serves as the vessel that sustains it. Overconsumption of Shen results in depletion; overtaxing of the body results in injury. Should Shen and form wither before their time, yet one aspires to endure coeval with Heaven and Earth, such an outcome has never been attested. Thus it is by virtue of Shen that a person lives, and Shen takes up residence in the physical form. Separation of Shen from form brings death. The deceased cannot return to life, nor can the scattered be reassembled. For this reason the sages prize the care of both body and mind.

The Dao (the Way) of nourishing life is governed by overarching principles and essential guidelines. Even should one fail to grasp them entirely, it suffices to reflect often upon those practices that ought to contradict conventional habits. By treading the proper path from time to time, one may still realize the greater part of the benefit. How, then, can anyone intent upon seeking the Dao neglect to contemplate this with care?

The Xiaoyou Jing advises: Diminish rumination and stray thoughts. The Dao of nourishing life is governed by overarching principles and essential guidelines; even should one fail to grasp them entirely, it suffices to reflect often upon those practices that ought to contradict conventional habits. By treading the proper path from time to time, one may still realize the greater part of the benefit. How, then, can anyone intent upon seeking the Dao neglect to contemplate this with care?

The Xiaoyou Jing says: Think a little less, attach a little less, desire a little less, occupy yourself with a little less, speak a little less, laugh a little less, sorrow a little less, enjoy a little less, rejoice a little less, anger a little less, prefer a little less, and dislike a little less. Accomplishing these twelve “lesses” is an important principle of nourishing life.

Excessive thinking wearies the Shen (spirit); too many attachments scatter the will; too many desires injure the mind’s resolve; too many affairs fatigue the body; too much speech depletes and disorders the Qi (vital energy); too much laughter harms the internal organs; too much sorrow fills the heart with fear; excessive pleasure lets the intention become unrestrained; too much joy makes one forget oneself and lose proper demeanor; too much anger unsettles the meridians of the whole body; too deep a preference leads to addiction and inability to control oneself; too many aversions cause one to grow anxious, haggard, and inwardly unhappy. If these twelve excesses are not removed, they constitute the root of harm to life. Freedom from excessive desires and attachments comes close to the essential art of nourishing life practiced by the Zhenren (Perfected Ones who have succeeded in cultivation).

People of idle luxury sometimes live long, while those who labor too deliberately and excessively may die young; this is connected with the contrasting states of dissipation versus toil and stinginess. Those who farm often attain longevity, while those accustomed to abundant and delicate foods may have short lives, which is a manifestation of greater or lesser craving. Reclusive cultivators of the Dao rarely suffer illness, whereas those who travel about constantly have many ailments, owing to the difference between simple and complex affairs. Therefore worldly people scramble after profit, while Daoists seldom manage mundane matters.

Hu Zhao said: The eyes should not look upon improper forms, the ears should not listen to filthy words, the nose should not come into contact with rank and fishy odors, the mouth should not taste poisonous or acrid stimulating substances, and the mind should not plot deceit; all of these injure the Shen (spirit) and shorten the lifespan. Constant sighing in ordinary life, or chanting and whistling without cease from morning till night, can also attract deviant Qi and obstruct proper Qi. Ordinary people cannot be wholly without desire, nor wholly without activity; it is sufficient to harmonize the heart-spirit, reduce miscellaneous thoughts, keep the body quiet and the mind less occupied, and first eliminate whatever disturbs the spirit and contravenes natural nature. This is one method of preserving the Shen (spirit).

The Huangting Jing says: “The clear water of the Jade Pool irrigates the numinous root; if one can cultivate it with care, it may be stored and nourished for a long time.” The “natural diet” spoken of here refers to the Huachi (Flowery Pool). The Huachi is the saliva in the mouth. By breathing in an appropriate manner and then swallowing the saliva, one can lessen the feeling of hunger.

The Laojun Yinshi Neijie states that saliva condenses in the mouth like a sweet spring; when gathered, it becomes like jade liquid; when flowing it is called the Huachi (Flower Pond, the Daoist designation for the oral cavity); when it disperses it is subtle Qi (vital energy), and when swallowed downward it is like sweet dew. Thus the mouth is comparable to the Huachi, containing sweet spring liquid within. After rinsing the mouth with saliva and swallowing it, one can moisten the five viscera, nourish and regulate the body, allow Qi and blood to circulate freely throughout the entire body, and generate and nourish the Shen (spirit), the joints of the four limbs, and the hair; all of these take this as their foundation.

The Zhongjing states that those whose heart and Shen are tranquil enjoy long life, while those who are restless and agitated are prone to early death. Even if the mind is still, if one does not know how to nourish and cultivate, longevity is not assured; even if one’s temperament is restless, so long as one understands nourishment and cultivation, the years can still be extended. Stillness, however, is relatively easy to master, whereas restlessness is harder to regulate. Provided one fully accords with the principles of nourishing life, both stillness and restlessness may be employed to nourish the body.

Han Rong, courtesy name Yuanchang, said that wine is the refined essence brewed from the five grains, of extremely fine flavor, yet it can also damage the human body. Fine things are often difficult to restrain and easily lead to excess, so one ought to be cautious when practicing the nourishment of life.

Shao Zhongzhan said that the five grains can fill and strengthen the physical body yet cannot increase a person’s span of years; various medicines can treat illness and prolong life yet are not necessarily sweet and pleasant to the taste. What tastes good and satisfies hunger is what worldly people prize; what is bitter and astringent upon entering the mouth yet can prolong life and add years is what Daoist practitioners hold dear.

The Suwen records that the Yellow Emperor asked Qibo: “I have heard that the people of high antiquity could all live to a hundred years of age, and their movements still did not weaken. Is this because their blood and Qi (vital energy) were still vigorous? People of the present day, just past the age of fifty, already weaken in their movements. Is this brought about by the difference of the times, or do the people themselves have faults?”

Qibo replied: “Those of high antiquity who understood the Dao (the Way) of nourishing life followed the changes of Yin-Yang, harmonized the various methods of health cultivation, and also knew the methods of sexual union in the inner chamber (methods of regulation in the marital life of husband and wife). They were moderate in their diet, regular in their rest and activity, and did not act recklessly, so they were able to bring form and Shen (spirit) into harmony, enjoy their full natural lifespan, and live beyond a hundred years.

People of today, however, are not like this: they drink wine as if it were water and take indulgence as the ordinary state; after becoming drunk they engage in sexual intercourse, allowing desire to exhaust Jing (essence) and Qi, and they scatter true Qi through their addictions. They do not know how to maintain Jing and Qi in sufficiency, nor do they nourish Shen at the proper times, attending only to momentary gratification and indulging in the union of Yin-Yang; their daily living and rest lack both moderation and regularity, so they weaken just past the age of fifty.”

Laojun (Lord Lao) said: The normal human lifespan is limited to one hundred years, but one who knows moderation and nourishment may live to a thousand. Cultivating life is like using oil: when it is simmered slowly over a gentle flame, the consumption differs naturally from when it is burned fiercely over a raging fire.

Others talk expansively, but I speak little. Others are crowded with anxious thoughts, but I keep few concerns. Others are startled, fearful, and rash, but I do not give way to anger. I do not let worldly affairs burden my Shen (spirit), nor do I pursue a career in officialdom or the chase for salary. My mind is calm and plain, and I force nothing, so that my Shen and my breath, or Qi (vital energy), remain full. I regard this as the Dao (the Way) of long life, though people under heaven do not understand it.

Do not suppose that in darkness and solitude no one will know, for Heaven knows the movements of the human heart. Do not suppose that what is hidden is hard to perceive, for the spirits can see a person's form. Even the faintest words spoken within the heart are heard by ghosts and spirits. When violations of the prohibitions accumulate to a thousand, the earth deity will claim the person's body. If good deeds are known to others, good people will repay them; if good deeds are done unseen, the ghosts and spirits will repay them. One who does evil openly will be punished by other people; one who does evil in secret will be punished by the ghosts and spirits. Thus Heaven does not deceive people, but follows them as a shadow follows the body; Earth does not deceive them either, but answers as an echo responds to a sound.

Laojun said: When a person cultivates goodness and accumulates De (Virtue) yet meets with misfortune, they are bearing the calamities left by their ancestors. When a person violates the prohibitions and does evil yet encounters good fortune, they are enjoying the blessings left by their ancestors.

The Treatise on Illness by the Famous Physician Shu says: Most people in the world cannot enjoy long life in peace and die young, and this is because they do not cherish themselves. They allow anger and strife to exhaust their minds, and single-mindedly chase after fame and profit, so that poison builds up and harms the Shen. Internally it injures the marrow of the bones; externally it damages the sinews and flesh. Qi and blood gradually decline, the channels become obstructed, and the muscles and the interstices beneath the skin grow slack, so that all sorts of illnesses are easily invited in. Upright Qi weakens day by day, while pathogenic Qi grows stronger day by day. It is like pouring the waters of a great river onto a small fire, or like tearing down a tall mountain and cutting off a slender stream. One may say that such a thing is easy to do, yet it is harder than all of these.

Pengzu said that the Dao (the Way) of nourishing life does not lie in complexity. One need only refrain from dwelling on clothing, food and drink, sounds, feminine charms, victory and defeat, gain and loss, honor and disgrace, so that the mind and Shen (spirit) are not wearied and the body is not excessively fatigued. By regularly practicing daoyin and tuna and cultivating fetal breathing (regulating the breath to enter stillness, as if a fetus breathing in the mother’s womb), one may live to a thousand years. Those who wish for immortality should also take superior medicines.

Zhongchang Tong said that one should harmonize the six emotions and five natures (the various feelings and temperaments). Though one has a mind, thoughts are not allowed to become disturbed; though one has a mouth, speech is not casual; though one has a body, ease is not greedily sought. Even when situated in comfort, one can change at any moment; even when there is something liked, one does not indulge. In all matters one plans with the mind yet does not notice the days gradually passing and is not moved by the transformations of external things. Pengzu and Laodan probably approached this state; otherwise why would they be of the same kind as ordinary people yet enjoy extraordinary longevity?

Chen Ji and Yuan Fang said that many illnesses and unexpected premature deaths are related to diet. The harm brought by diet exceeds that of sounds and colors. Sounds and colors may be avoided for many years, but diet cannot be abolished even for a single day. Diet can confer great benefit as well as immediate harm; eating too much damages the body, while eating in moderation benefits health.

Zhang Zhan said that those who lose power and prominent position, even if not invaded by pathogenic Qi (vital energy), suffer damage to the spirit that leads to bodily decline. This is not the work of external demons, but the inner heart tormented as if by ice and fire, ultimately injuring the viscera and even causing one to vomit blood. Those who pass from wealth to poverty, even without pathogenic Qi, may have withered skin, protruding tendons and vessels, and a weak, contracted body. The effect of changes in wealth and poverty is similar to the gain and loss of power and likewise damages the physical form. Activity resists cold, stillness eliminates dryness and heat; when movement and stillness are properly regulated, longevity is aided. Only when Jing (essence) and Qi are clear and still can one accord with the Dao.

The Zhuangzi says that the True Person (one who has attained the Dao) does not dream while sleeping.

The Shenzi says that one who has no miscellaneous affairs disturbing him during the day will not dream at night.

Zhang Daoren lived to over one hundred years of age and remained physically robust. He said: “The method of nourishing life is to avoid prolonged walking, sitting, remaining outdoors, looking, or listening; not to force oneself in eating and drinking, not to become excessively intoxicated, and not to indulge excessively in worry, sorrow, or rumination. This is what is meant by maintaining moderate harmony. Those who can achieve moderate harmony will certainly enjoy longevity.”

The Immortal Scripture states: “My lifespan is in my own hands, not in the mandate of Heaven.” Only the foolish fail to grasp this principle. The Dao (the Way) is the root that sustains life. The reason one attracts the hundred diseases and pathogenic winds is entirely due to indulging desires and acting according to emotions, without knowing how to cherish oneself, so that the body becomes weak and depleted. It is like a withered and rotten tree that snaps when it encounters wind, or a riverbank on the verge of collapse that gives way first when water strikes it. Even if one cannot take medicinal substances, as long as one knows to treasure Jing (essence) and Qi (vital energy) and to restrain the passions, one can live to one hundred years or even two hundred.

Zhang Zhan in his Yangsheng Jishu said that the great essentials of nourishing life comprise ten items. They include gathering the Shen (spirit), cherishing the original Qi, maintaining the body, practicing Daoyin (through physical activity and breathing regulation to nourish life), being attentive to speech, attending to diet, moderating sexual relations, discarding worldly habits, employing medicines, and observing taboos. The remaining principles can for the most part be understood from these aspects.

The Qingniu Daoshi said: “People should not solely crave ease and pleasure; those who greedily seek enjoyment find it difficult to attain longevity. Yet one should also not force the body to undertake tasks beyond its capacity. Lifting heavy weights, pulling at hard objects, digging the earth and performing heavy labor, and failing to stop even when exhausted, all cause excessive strain on the tendons and bones. Labor is always preferable to idle enjoyment: one may from morning till night constantly occupy oneself with tasks that keep the body in motion; when feeling weary, rest, and once rested, continue. This differs in no way from the principle of Daoyin. Flowing water does not become putrid, and a door hinge does not rot, because they are constantly in motion. After eating one’s fill, one should not sit motionless or lie down, but rather walk about and occupy oneself with work to aid digestion. Otherwise, food easily remains undigested, leading to diseases of accumulation that do not resolve, or perhaps numbness in the hands and feet, impaired movement, and abnormal complexion, thereby shortening one’s lifespan.”

Huangfu Long sought instruction from the Qingniu Daoist. The Qingniu Daoist was surnamed Feng, with the courtesy name Junda. His methods of nourishing life can be put into practice. The general idea is as follows: the body should be frequently active, and diet should be restrained; activity ought not to be excessive, nor should dietary restriction be allowed to weaken the body. Eat fewer rich, greasy, and strongly flavored foods; control salty and sour tastes; reduce anxious thinking; restrain joy and anger; avoid rushing about in pursuit; and be cautious in sexual activity. When Emperor Wu of Han put these methods into practice, they indeed proved effective.

Pengzu said: Human beings are born by receiving the Qi (vital energy) of Heaven and Earth. Even without knowledge of the esoteric arts, so long as one understands how to regulate and nourish oneself properly, one can ordinarily live to one hundred and twenty years. Failure to reach this age is always due to injury suffered by the body. With a slight understanding of the Dao (the Way) of nourishing life, one can live to two hundred and forty years; if one further employs a modest amount of medicinal regulation, one can live to four hundred and eighty years. Ji Kang also said that if Daoyin (guiding and stretching) and regulation accord with principle, at the higher estimate one may live a thousand years, and at the lower estimate one can still live to one hundred.

Pengzu said: The method of cultivating longevity consists solely in not damaging the body. In winter take care to keep warm, and in summer suitably avoid the heat; by according with the patterns of the four seasons, the body can be at ease.

Pengzu said: Wearing clothes that are too thick and covering oneself too warmly, while the body lacks activity, easily invites ailments of wind-cold. A diet that is overly rich and fatty, together with eating preserved meats and other strong flavors, becoming drunk, stuffing oneself, and craving delicious foods, easily leads to illnesses of accumulation and stagnation. Indulging in beautiful women and keeping numerous wives and concubines depletes the body. Immersing oneself in plaintive and moving music and giving oneself over to pleasure also easily causes one to neglect proper affairs. Galloping on horseback, touring about, or hunting in the wilds may lead one to become unrestrained and lose all measure. Plotting intently to prevail, bullying the weak, and seizing disordered lands easily invites arrogance and license, which ultimately lead to decline. Even sages and worthies may lose the correct Dao of nourishing life through not knowing how to exercise restraint.

The various methods used in nourishing life are like water and fire: the crucial point is to employ them in just the right measure. If they are used improperly, they will instead bring harm.

Pengzu said: If people do not understand how to nourish and regulate the body, taking medicines over a long period will instead cause damage, leading to insufficiency of Qi (vital energy) and blood, loosening of the muscle textures, and lack of fullness in the bone marrow and brain marrow. Illness has already taken hold internally, so external factors such as wind-cold, drinking alcohol, and sexual indulgence will seize the opportunity to trigger symptoms. If the body is originally full and robust, how could it easily fall ill?

The immortal said: The greatest sin is sexual excess, the greatest calamity is greed, and the greatest fault is slander. These three are like a chariot that invites disaster; in small measure they harm oneself, in large measure they endanger the family. Those who wish to prolong life and reduce illness must avoid depleting Jing (essence) and Qi (vital energy) and injuring life. Do not suffer excessive heat, lest the bone marrow be depleted, nor excessive cold, lest the muscles be damaged. Do not waste the bodily fluids by coughing and spitting, nor suddenly shout loudly, lest the hun and po souls be startled. Do not weep for prolonged periods, causing the Shen (spirit) to grieve, nor harbor worry and anger, making the heart-mind uneasy. Do not overthink, leaving the will in a daze. Those who can accomplish this may thereby extend their years.

This is the second chapter of the Dietary Precepts.

The Perfected One said: Even if one regularly consumes medicines, without knowing the methods of nourishing nature (yangxing, the regulation of body and mind), longevity remains difficult to achieve. In the practice of nourishing nature, one must not immediately go out and engage in activity after eating a full meal, nor remain seated for long stretches throughout the day; both of these impair the lifespan. People should take moderate exercise, yet not to the point of utter exhaustion, and should not force themselves to do what they cannot bear.

After a meal, one ought to walk slowly; performing some suitable activity is even better. Flowing water never putrefies and a door pivot is never eaten by worms because they are constantly in motion. One should not eat at night. Walking around the courtyard after eating, covering a distance of several li, is advisable. Lying down immediately after a full meal gives rise to numerous illnesses; undigested food will stagnate and accumulate inside the body.

It is best to eat small amounts frequently rather than consuming a large quantity at one sitting, which would be hard to digest. In ordinary times one should maintain a feeling of slight fullness without becoming too full. Those who nourish nature begin to eat before hunger is felt and begin to drink before thirst is felt, thereby avoiding the overeating that results from waiting until one is very hungry, or the excessive drinking that results from waiting until one is very thirsty. After eating one should walk, and after walking have someone massage the abdomen with powder several hundred times; this is of great benefit.

The Green Ox Daoist said: Do not eat to satiety, therefore the Daoist waits until a slight hunger is felt before eating; do not drink to excess, therefore waits until a slight thirst is felt before drinking. Walking several hundred paces after a meal benefits the body. Walking about five li after the evening meal before retiring to sleep helps to eliminate disease.

When eating, consume hot food first, then warm food, and finally cold food. After the hot and warm foods, if no cold food is available, drink one or two mouthfuls of cold water; this is excellent. Constantly bearing these points in mind constitutes an important method of nourishing nature. Before each meal, first inhale Qi (vital energy) gently, then swallow one or two breaths of Qi, and only then begin to eat; this practice can reduce the incidence of illness.

The Zhenren (True Person) said: Eating food that is too hot damages the bones, while eating food that is too cold damages the internal organs. Hot food scalds the lips, and cold food makes the teeth ache. Walking slowly after a meal contributes to longevity. Do not speak loudly after eating one’s fill. Drinking large amounts of wine obstructs the blood vessels, and becoming excessively intoxicated scatters the Shen (spirit).

In spring it is suitable to eat pungent-flavored foods, in summer sour flavors, in autumn bitter flavors, and in winter salty flavors. These dietary practices help regulate and nourish the five viscera, replenish Qi (vital energy) and blood, and prevent illness. None of the flavors—sour, salty, sweet, or bitter—should be consumed in excess. Do not eat liver in spring, heart in summer, lungs in autumn, or kidneys in winter, and refrain from eating spleen in all four seasons. Being able to avoid these viscera is to accord with the principle of Heaven. Swallows should not be eaten, nor should they be killed. The Jing (scripture) states that when a swallow enters the water it will be swallowed by a flood-dragon or serpent.

Do not labor immediately after overeating, or else one easily falls ill and suffers backache. Wine should not be drunk in excess; drinking too much leads to vomiting, which is harmful to the body. After becoming drunk, do not face the wind or use a fan to create a breeze, as these damage the body. Honey should not be eaten together with plums, lest the five viscera be injured. After drunkenness, do not force oneself to eat, or else it may give rise to paralysis, carbuncles, and sores. Engaging in sexual intercourse after drunkenness and a full meal, in milder cases, produces a poor complexion and coughing; in severe cases, it injures the internal organs and meridians and shortens the lifespan.

Diet should always be kept warm and easy to digest. Cooked food is superior to raw food, and eating little is better than eating much. Galloping on horseback after a full meal causes the mind and Shen to become disordered. Do not gulp water hastily in large mouthfuls, or else it easily causes Qi stagnation and fluid accumulation. Do not drink wine after eating dairy products such as cheese, or else one may have bloody phlegm or bloody urine. If one sweats after eating hot food, do not wash the face excessively, or else the complexion will be damaged and one may even feel as though insects are crawling on the face. After eating hot food, do not rinse the mouth with vinegar or fermented slurry, lest it cause bad breath and bleeding from the teeth. Horse sweat, saliva, or hair mixed into food may also harm a person. The meat of parrots, rabbits, and dogs must not be eaten together.

Dried meat soaked by water dripping from dilapidated thatch on a roof is called “yufu” (stagnant jerky); eating it damages the body. After prolonged hunger, do not suddenly eat to fullness, or else diseases of accumulation and stagnation easily form. Sleeping at night after a full meal without being properly covered easily leads to huoluan (a cholera-like disorder of sudden vomiting and diarrhea), which in severe cases can be fatal. When just recovered from illness, do not eat raw fish, or else diarrhea may persist without cease; after eating raw fish, also do not eat dairy products, or else parasites may be generated. Do not eat rabbit meat together with dried ginger, or else huoluan is easily triggered.

When eating meat, do not specifically pick the fattiest parts, because the Jing holds that this leads to diseases of Qi binding and accumulations. Do not eat raw fruit on an empty stomach, or else it may cause heat in the chest and diaphragm, bone-steaming fever, and similar conditions. If food is covered with a copper vessel and the condensation (“sweat”) from the copper drips into it, eating the food may produce sores and abscesses. Eating hot food while a chill has not yet been relieved may also induce wind disorders. When the dryness-heat after drinking has not yet subsided, do not wash the face with cold water, lest sores grow on the face. Do not wash the hair after eating to fullness, as this may induce head-wind.

Wheat and pork should not be eaten together for more than three meals at most, or else heat-wind disease may arise. Dried meat should not be placed in millet rice, lest eating it cause Qi blockage. When roasting dried meat over a fire, if it remains motionless at first but only stirs after the fire becomes vigorous, and if when torn apart the sinews and fibers are interlaced, such meat must not be eaten; the Jing regards it as capable of causing illness or even death. If there is meat resembling a pearl in a sheep’s scapula, it is called “yang xuanjin” (sheep’s hanging sinew); eating it may cause madness. Any food so moist and soft that its form and shadow cannot be distinguished, when eaten, may produce accumulations and abdominal distention. After a major illness or an acute illness, do not drink wine, or else the chest and diaphragm will become hot.

When just recovered from illness, do not eat raw jujubes, mutton, or raw vegetables, or else the complexion will be harmed, recovery may remain difficult for a long time, life itself may even be endangered, and heat-steaming of the chest and diaphragm will occur. After eating hot fats or hot cakes, do not immediately drink cold vinegar or cold fermented slurry, lest one lose the voice or suffer throat discomfort. Raw scallion whites should not be eaten together with honey. If dried meat moves of its own accord after encountering water, it is strictly forbidden to eat it, as it may prove fatal. When drying meat in the sun to make jerky, if it never dries thoroughly, it should likewise not be eaten. Sheep liver should not be eaten together with Sichuan pepper, lest it injure the heart. Eating cucumber together with mutton causes the body to generate heat. Consuming too much wine and meat is called “chizhi” (foolish grease); it makes a person melancholy and manic, leaving the mind and Shen without a governing center.

Those who take good medicines and eat the five grains to nourish and fill the body are called zhongshi (middle-level adepts); they must still worry about disease. Those who nourish Jing (essence) and Qi and preserve Shen through the practice of ingesting Qi (fuqi) are called shangshi (superior adepts); they can attain a lifespan equal to that of Heaven.

Prolonged looking at things damages the blood; prolonged outward labor of the Shen (spirit) depletes Qi (vital energy); standing for a long time injures the bones; walking for a long time injures the tendons; sitting for a long time injures the muscles. Excessive thinking, forced exertion of the will, sorrow and grief, excessive joy, anger that cannot be calmed, urgent pursuit of one's desires, and anxiety over one's afflictions all harm the body; disharmony of cold and heat, and failure of Yin and Yang to attune, likewise injure the body.

Sexual union of men and women ought to be combined with daoyin and other methods of nourishing life. One who can avoid these injurious matters and regulate Yin and Yang is said to follow the principle that leads to longevity. Excessive pleasure scatters the Qi in disorder, and imbalance of Yin and Yang also harms the body; during intercourse one should coordinate with daoyin and similar nourishing-life practices. If one can steer clear of all that injures the body and nourish Yin and Yang, this is called the principle leading to long life.

Great joy causes Qi to disperse and rise outward; great sorrow stagnates the movement of Qi. Exhausting Jing (essence) and Qi leaves one weak in strength; looking too much impairs vision; sleeping too much makes the heart restless; craving rich flavors brings on diarrhea. Ordinary people know only to greedily sample every taste, yet they do not realize that original Qi can likewise nourish the body. The sage knows that excess of the five flavors produces illness and therefore does not eat greedily; knowing that original Qi may be ingested for nourishment, he therefore speaks little, rests in stillness, and lets Jing and Qi naturally harmonize. If saliva is not swallowed, the ocean-like fluids within the body receive no moisture; when fluids are insufficient, the body's moistening nourishment is also lacking. Therefore, ingesting original Qi and drinking the sweet spring (a metaphor for the sweet bodily fluids) constitute the foundation of extending years and benefiting longevity.

There is no fixed auspicious day for bathing. It is inauspicious for husband and wife to bathe together. One should not engage in sexual intercourse immediately after bathing, when drunk or having eaten to excess, after returning from a long journey, or when extremely fatigued; particular caution is required when ill.

When sleeping, do not point the head northward, lest it cause unease of the mind and spirit, melancholy, and forgetfulness. Do not stride over a well; this has been a taboo from ancient times to the present. If you see a wall ten paces away, do not sit outside with your back against it, lest exposure to wind bring on madness, itching, and similar ailments. Do not glare at the sun and moon for long periods, or it will damage the eyesight.

After heavy sweating, do not suddenly remove clothing; carelessness may bring on partial wind, resulting in paralysis of one side of the body. Immediately after bathing, do not expose the head to the wind, nor catch a chill, or you may contract wind disease. After returning from the cold, do not immediately approach the fire to warm the face, or you may grow thin and suffer dizziness. When sweating, do not squat or let the feet hang for too long, lest blood blockage (stagnation of Qi (vital energy) and blood, with numbness and heaviness in the limbs) occur, along with heavy feet and lower back pain. When the feet are sweating, do not immediately enter water, lest you contract bone blockage (numbness of the joints and limbs) or spasms. Holding urine for a long time will make the knees cold and may bring on blockage disease (numbness and pain from poor circulation of Qi and blood).

After eating hot food and sweating, do not immediately expose yourself to wind, or you may suffer headache, dry eyes, and drowsiness. Do not sing when preparing to sleep; after waking, do not speak loudly, lest you deplete the primordial Qi.

Do not eat a bird that has collided with a person; nor eat a bird if its beak is open or if there are sores beneath its feathers. After washing the hair with hot water, do not rinse with cold water, lest you contract head wind (headache and related symptoms arising from wind-cold). When sleeping, do not place a brazier by the head, or you will have heaviness in the head, red eyes, and dry nose; nor place a lamp, lest it disturb the mind and spirit.

In winter one should keep the feet warm and allow the head some coolness; in spring and autumn both head and feet should be moderately cooled. This is the constant method of nourishing life spoken of by the ancients. Eating immediately after weeping easily leads to Qi disease. Do not cover the head when sleeping at night. Women should not sit with legs spread; this is regarded as a major taboo.

Do not spit saliva too far, or it will injure the lungs, causing heaviness in the arms, back pain, and coughing. One should not sleep with the mouth open; over time this may lead to thirst, coughing, or abnormal complexion.

When someone is startled in sleep, commonly called “yan” (sudden convulsions or inability to move during sleep), do not light a lamp to shine on them, lest the condition worsen; simply call softly in the dark, and do not approach too closely or shout urgently. Upon rising in the morning, do not wash the eyes or face with cold water, or the eyes will be dry, vision impaired, and tears will flow. After becoming overheated on a journey, even if one encounters river water, do not wash the face with it, or sores may appear.

After fever has just receded and sweating occurred in epidemic and similar illnesses, do not drink cold water, lest it injure the heart and abdomen and cause the illness to recur. Do not see or smell the odor of a corpse on an empty stomach, lest you inhale foul Qi and fall ill. If you must view a corpse, first drink wine or chew garlic; it is said this can ward off the foul Qi.

Do not let children point at the moon with their fingers, or it is said sores will appear behind the ears, called “moon-eclipse sores”; grinding a toad into powder and applying it can cure such sores, and it may also be used for other sores. A woman in childbirth should not come into contact with someone who has fox odor, or it is said she will swell. When sleeping, do not face toward a window or the direction where trousers are located, or it will disturb the mind and spirit.

When sleeping, in spring and summer point the head east, in autumn and winter west; it is said this benefits health. A man should urinate sitting when hungry and standing when full; it is said this makes illness less likely. Sleeping should be on the side with knees bent, which benefits Qi and strength; when lying down one may turn over appropriately, and occasionally laugh or speak softly, but speech should be little and the voice not too loud.

In spring one should sleep late and rise early; in summer and autumn sleep a little later at night and rise early in the morning; in winter sleep early and rise late. All these practices are beneficial. Do not rise earlier than the cockcrow, nor later than sunrise. In winter all things are stored and closed, yang Qi contracts; people should not labor to the point of sweating, lest yang Qi leak out and the body be injured.

Immediately after washing the hair, do not comb and bind it in a bun facing the wind, nor sleep with wet hair, or you may contract head wind, dizziness and stuffiness, hair loss, facial swelling, toothache, and deafness. Neither wet clothes nor sweat-soaked clothes should be worn for long, lest sores appear or wind-rash itching occur.

Lord Lao said: On the first day of the first lunar month, stand in the courtyard facing the Yin direction (northeast), bow twice, and recite the incantation: “I, so-and-so, year after year receive the grace of the Great Dao, yet I suffer from head-wind, dizziness and restlessness, hair loss, facial swelling, toothache, deafness, and other ailments. Wet clothes and garments soaked with sweat must not be worn for long, otherwise sores easily form or one contracts skin diseases such as wind rashes and itching.”

Lord Lao said: On the first day of the first lunar month, stand in the courtyard facing the Yin direction (northeast), bow twice, and recite the incantation: “I, so-and-so, year after year receive the grace of the Great Dao. O Taiqing Xuanmen (the quiet and mysterious gate of Daoism), grant that I reclaim one year of age and return to last year’s age.” Both men and women should personally recite the incantation three times. Practicing this regularly can extend years and prolong life. The Mysterious Woman (Xuannü), a goddess in Daoist legend, possesses methods for purifying the heart-spirit, while Huainan observes rites of reverent sacrifice and prayer for favor; all these practices seek to attune a person to the true numinous and to protect and sustain life.

The Xianjing Miyao states: Regularly visualize in the mind a ball of Qi (vital energy) the size of a parrot’s egg, red inside and yellow outside; this can drive off evil qi and prolong life. If one wishes to expel all manner of evil qi and ghosts, constantly visualize oneself transforming into a flame as large as a dou measure, blazing with dazzling light so that no evil influence dares to invade, even when entering plague-stricken regions. At night when sleeping, regularly visualize red Qi covering the outside of the body and white Qi covering the inside, enveloping the whole person, thereby avoiding all evil influences and spectral beings.

Lord Lao said that ordinary people seeking the Dao (the Way) must not violate the Five Contraries and Six Inauspicious Things (five taboos and six unlucky matters), for doing so will invite disaster. Facing west while urinating or defecating is the first contrary, facing north the second, facing the sun the third, facing the moon the fourth, and looking up at the sky and stars the fifth. Rising at night without protecting the body is the first inauspicious thing, failing to be cautious with one’s mind and will after rising during the day is the second, insulting a favored person is the third, poking fire with the feet is the fourth, husband and wife having intercourse during the daytime is the fifth, and stealing from or deceiving one’s teacher is the sixth.

Upon rising in the morning, ordinary people should always speak auspicious and kind words so that Heaven will bestow blessings. They should not utter “what then,” nor sing or whistle, for that is called inviting misfortune. One must be careful not to sing ominous words outside the woods; sleeping in the open air outdoors invites misfortune, as does improper conduct while eating and drinking, and striking plates with spoons or chopsticks is equally inauspicious.

The spirit supervising the hidden (Siyin, the deity who inspects secret faults) resides on the left side of a person’s mouth. If someone does evil in secret, this spirit reports it to Heaven, which then examines the person’s hun and po souls. The spirit supervising killing (Sisha, the deity who inspects evil speech) is on the right side of the mouth. If a person speaks evil words, this spirit reports it to the Director of Destinies (Siming, the god in charge of lifespan and destiny registers), who records the offense; when the accumulated sins are complete, a fatal calamity is sent down. These two deities inspect human speech and wait specifically to discover faults, so how can one not speak with caution? The tongue is the weapon of the body, and both good deeds and evil affairs can arise from words; therefore Daoists especially taboo evil speech.

Regularly drinking the Jade Spring (yuquan, the saliva in the mouth) can prolong life and eliminate all diseases. In the course of one day and one night, rinse the mouth at the hours of parrot crow, dawn, noon, late afternoon, dusk, midnight, and so on, totaling seven times. Each time fill the mouth with saliva and swallow it; this can extend years and benefit longevity.

Hair is the extremity of the blood, teeth the extremity of the bones, and nails the extremity of the sinews. Combing the hair a thousand times makes it less likely to turn white; tapping the teeth morning and evening makes them less likely to decay; not frequently clipping the nails makes the strength of the sinews less likely to decline.

People who often look in a mirror may be said to practice preserving the form (cunxing, contemplating one’s own physical form). The physical form and the spirit depend upon each other; this is the meaning. If one merely cherishes appearance and clings to the exterior, it is better not to look in the mirror at all.

Ordinary people may pick goji leaves on the following days and boil them into a decoction for bathing: the first of the first lunar month, the second of the second, the third of the third, the eighth of the fourth, a certain day of the fifth, the twenty-seventh of the sixth, the eleventh of the seventh, the eighth of the eighth, the twenty-first of the ninth, the fourteenth of the tenth, the eleventh of the eleventh, and the thirtieth of the twelfth. According to the text, such bathing makes the appearance moist and glossy, prevents illness, and delays aging.

When a lunar eclipse occurs, one should find a way to rescue it; saving the lives of others can dispel disasters. Saving ten thousand people makes one’s merit equal to that of Heaven. Heaven does not delight in killing, and sages emulate the Dao of Heaven; not being fond of killing assists Heaven and Earth in nurturing the myriad things, and thus one can attract blessings.

Auspicious dreams may be spoken of, while nightmares should be kept silent and unspoken; this helps nourish one’s nature and prolong life.

Yangxing Yanming Lu (Records of Nourishing Nature and Extending Life), Volume Two, compiled by Tao Yinju (the sobriquet of Tao Hongjing).

Chapter Four: Treating Illness through Ingesting Qi (vital energy)

The Yuanyang Jing (Scripture of Primordial Yang) says: Regularly inhale through the nose, hold the Qi in the mouth until it fills the oral cavity, then stir it with the tongue and swallow it by means of the lips and teeth. If one can swallow it a thousand times in a day and a night, the effect is excellent. One should eat somewhat less; eating too much causes the movement of Qi to become rebellious and chaotic, and the meridians throughout the body become obstructed. When the meridians are blocked, Qi cannot circulate; when the circulation of Qi is impeded, illness arises.

The Xuanshi says that the mind-will is the commander of Qi (vital energy), which fills the entire body. Performing good deeds can extend life, while doing evil harms the body. Therefore the methods of regulating and nourishing Qi include eating sparingly with dietary moderation, as well as moving the body so as to harmonize Qi and blood. Cease the activity once the body feels slightly light and at ease, without going to excess; after a brief pause, resume the movement.

The entire process resembles swallowing, with the body held upright, the attention fully concentrated, inner and outer aspects guarded, and upper and lower parts gathered together. In this way the Shen (spirit) circulates throughout the body and the physical form is comfortable. Continue to nourish and guard so that the Guanyuan—the Dantian (energy center) below the navel—becomes full and the body grows strong, thereby allowing various pathogenic Qi to be expelled naturally.

Peng Zu said: Frequently practice holding the breath and absorbing Qi (vital energy), from early morning until noon. Then kneel and sit to wipe the eyes, massage all parts of the body, lick the lips to moisten them and swallow the saliva, circulate the Qi several dozen times, and only then rise to move about, talk, and laugh.

If one occasionally feels tired or unwell, use Daoyin and holding the breath to regulate the affected area. During practice concentrate on visualizing one’s own body: the head and face, the nine orifices (the two eyes, two ears, two nostrils, the mouth, and the anterior and posterior yin), the five viscera, the four limbs, all the way to the tips of the hair—all must be clearly visualized. Feel the Qi circulating through the body like clouds, originating from the nose and mouth and descending to the tips of the ten fingers; in this way the Shen (spirit) and Qi become clear and peaceful, with no need for needles, medicines, moxibustion, or acupuncture.

If circulating Qi is used to regulate various illnesses, place the mind on the uncomfortable site: when the head aches, think of the head; when the feet ache, think of the feet, allowing the Qi to circulate there in a harmonious manner. Persist for a time and the pain will recede of itself. When encountering seasonal illness or catching a chill, one may hold the breath to induce sweating; visualize in the mind that the sweat issues from the affected place, and once the sweat has spread over the entire body the symptoms will be relieved.

Although circulating Qi and holding the breath are important methods for nourishing the body, one must first understand the principles involved, and during practice the body should be empty; one must not eat to excess. If the Qi becomes stagnant and obstructed, unable to flow smoothly, it may give rise to sores, just as the source of a spring cannot be blocked. If one has just eaten raw fish, raw vegetables or fatty meat, or remains troubled by emotions such as joy, anger, worry or grief, and then practices circulating Qi, it may cause the Qi to rush upward. Beginners in circulating Qi should all proceed gradually and in sequence.

Liu Jun’an said: “Inhale living Qi, exhale dead Qi,” meaning that inhaling through the nose is called “taking in the living” and exhaling through the mouth is called “expelling the dead.” Ordinary people who are not yet able to practice Fuqi (ingesting Qi) exclusively should frequently practice from morning until evening, with slow and extended movements, maintaining inhalation through the nose and exhalation through the mouth; this is what is known as “exhaling the old and inhaling the new.”

The Fuqi Jing states that the Dao (the Way) is Qi (vital energy). Those who can nourish Qi can attain the Dao; having attained the Dao, they can endure for a long time. Shen (spirit) is Jing (essence). Those who can nourish Jing will have a clear and bright spirit; when the spirit is clear, they can enjoy longevity. Jing is the root of the flow of blood through the vessels and also the numinous Qi that sustains the bones. When Jing is exhausted the bones wither; when the bones wither, a person dies.

Therefore those who cultivate the Dao must cherish Jing and Qi. The period from midnight to noon is the time of “living Qi,” while the period from after noon until midnight is the time of “dead Qi.” During the time of living Qi one should lie supine with the body properly aligned, close the eyes, and clench both hands. What is called “grasping firmly” (wogu) is like an infant making a fist, with the four fingers pressing down over the thumb.

Then hold the breath, silently counting to two hundred in the mind, and slowly exhale through the mouth; in practice gradually increase the number of silent counts. In this way both body and Shen become settled and the five viscera grow harmonious. If one can hold the breath counting to two hundred and fifty, the space between the eyebrows becomes bright—here the eyebrows are called the “Floral Canopy” (huagai); the ears and eyes also become keen, the body suffers few illnesses, and pathogenic Qi does not easily invade.

When practicing Qi, inhale through the nose and exhale through the mouth; the exhalation should be light, slow, and prolonged, which is called “long breathing” (changxi). There is only one kind of inhalation—simply inhaling; there are six kinds of exhalation, called chui, hu, xi, he, xu, and yan, different methods of letting the breath out. Ordinary human breathing already consists of one exhalation and one inhalation. If one wishes to practice long exhalation, one may use “chui” in cold weather and “hu” when the weather is warm.

These methods of exhalation are also used to regulate the body: chui can dispel wind, hu can reduce heat, xi can alleviate restlessness, he can cause Qi to descend, xu can disperse stagnant Qi, and yan can relieve extreme fatigue. When people are utterly exhausted they often employ the xu and yan methods. Daoist Qi practice, however, generally does not recommend xu and yan, because they tend to draw out a longer breath. The foregoing methods may be used by both men and women and come from the Xianjing.

Before practicing Qi one should first remove the hair from the nostrils, which is said to open the “path that communicates with the spirit.” When dew is heavy, winds are fierce, or the weather is severely cold or intensely hot, one should not practice inhaling.

The Mingyi Lun states that illness often arises from five kinds of excessive overstrain. When such strain persists, two of the five viscera are first damaged; pathogenic Qi (vital energy) invades the heart and kidneys, and all the viscera and bowels then fall ill. The so-called “Five Labors” consist of physical toil, overthinking, fatigue of the heart-Shen (spirit), worry, and exhaustion. These Five Labors in turn produce the “Six Extremes”: extreme depletion of Qi, blood, sinews, bones, Jing (essence), and marrow.

The Six Extremes further give rise to the “Seven Injuries,” which then become the “Seven Pains.” These conditions increase pathogenic Qi while diminishing upright Qi, leaving the Shen dazed and unfocused, memory poor, the mood sad and joyless, appetite lacking, the skin dull, and the hair white and withered. In severe cases one may also see dafeng (great wind), pianku (hemiplegia or one-sided withering), spasms of the sinews and vessels, stiffness and contraction of the limbs, blockage of the joints and meridians, emaciation with shortness of breath, and pain in the lower back and legs. Such ailments are linked to marrying too early, excessive depletion of Jing through sexual activity, insufficiency of Qi and blood, and extreme overwork.

The root of disease never leaves the five viscera, so the origin must be clearly identified; those who do not understand the cause should not treat rashly. When the heart viscera is ill and the body alternates between cold and heat, the breaths “hu” and “chui” may be used to regulate Qi. When the lung viscera is ill and the chest and back feel distended and full, one exhales with the sound “xu.” When the spleen viscera is ill and it feels as if wind is circulating through the body with itching and pain, one exhales with the sound “xi.” When the liver viscera is ill, with painful eyes and sorrowful unhappiness, one exhales with the sound “he.”

The foregoing describes the method of regulating Qi: one ordinarily inhales through the nose and exhales through the mouth, coordinating in sequence the exhalation sounds “chui, hu, xu, he, xi, yan.” These are Daoyin and breath-regulation practices of Daoist yangsheng (nourishing life), employing different respirations and vocalizations to nourish the body. The patient should practice them with reverence and concentrated attention; the original text asserts that this can cure illness and constitutes an important method for longevity and the cultivation of life.

The Daoyin Jing says: In the early morning, before rising from bed, first click the teeth fourteen times, close the eyes, and perform gugu (grasping firmly, by bending the thumb into the palm and wrapping the remaining four fingers around it). Then fill the mouth with saliva and swallow it in three portions. Next, hold the breath until it can no longer be sustained, then slowly exhale; complete this for three full rounds.

Then rise and assume the posture of “wolf crouching and crow glancing”: squat like a wolf while turning the head to look around, then shake the body to the left and right. Perform each movement while holding the breath to its limit, repeating three times. Next, stand and carry out the “descending the forest” movement described in the scripture: grasp firmly and hold the breath, lift the heels and stamp the ground three times; then alternately raise one hand and lower the other, each time to the limit of breath-holding, repeating three times. Afterward, cross both hands behind the neck and turn the neck left and right, holding the breath three times; then straighten both legs, cross the hands and stretch them forward and backward to the limit, repeating three times. These movements should be practiced both morning and evening; it is even better to perform more of the grasping firmly, heel-stamping, alternating arm-raising, neck-turning, and stretching.

At first light, rub the two palms together until they grow hot, then apply and warm the eyes three times; next, use the fingers to gently scratch and press around the eyes, which helps to brighten the vision.

According to the scripture, grasping firmly can restrain the hun gate and po door, so that the hun and po souls remain settled within the body. This is a method for consolidating Jing (essence), brightening the eyes, extending years, and turning white hair black. If one frequently practices grasping firmly, evil Qi (vital energy) and toxic Qi cannot invade. The method of grasping firmly is to bend the thumb beneath the four fingers and then wrap the four fingers around it. Long-term practice can even make the eyes no longer open. Another view holds that grasping firmly prevents a person from being disturbed by ghosts and spirits.

The Neijie says that Jing, saliva, tears, nasal mucus, sweat, and urine are all substances that deplete the human body, though the degree of depletion varies from light to heavy. If a person can refrain as much as possible from a runny nose and from spitting saliva, they may hold the saliva in the mouth, rinse until full, and swallow it. Frequently holding a date pit in the mouth while swallowing the saliva enables one to treasure Jing Qi and generate fluids; this is an important method. What is meant here is drawing upon the oral fluids, not swallowing the date pit itself.

Every morning click the teeth thirty-six times; doing so three hundred times is even better and is said to make the teeth firm and less liable to pain. Then stir the fluids in the mouth with the tongue, wait until the mouth is full, and swallow, repeating three times. Next, rub the fingers and the Shaoyang meridian areas until they heat up, then nourish them with the fluids; here again what is referred to is swallowing the oral fluids, not the date pit.

Every morning after getting up, knock the upper and lower teeth together thirty-six times; knocking them as many as three hundred times is even better, for this can make the teeth firm and less prone to pain. Then stir the saliva in the mouth with the tongue until the mouth is full, swallow it, and repeat the process three times. Next, rub the Shaoyang area (here referring to the fingers) until the fingers grow hot, and use them to warm the eyes twenty times; this can brighten the eyes.

Upon first rising each day, begin by rubbing the ears up and down with both hands, striving to generate as much heat as possible, twenty times; this can prevent deafness. Then knock the teeth, rinse the mouth, and swallow the saliva three times. Contract the nostrils and hold the Qi (vital energy), then pass the right hand over the crown of the head to pull the left ear twenty times, and pass the left hand over the crown to pull the right ear twenty times. This may promote longevity and prevent deafness. Afterward, pull the hair at both temples upward ten times, then grasp all the hair and lift it with both hands to the greatest possible extent ten times; this can promote the free circulation of Qi and blood so that the hair does not easily turn white.

There is another method: rub the hands until they become hot, then pass them over the crown of the head and pull the right ear twenty times; this may promote longevity and prevent deafness. Next, pull the hair at both temples upward ten times, then grasp all the hair and pull it upward as forcefully as possible with both hands ten times, which can likewise promote the free circulation of Qi and blood so that the hair does not easily turn white.

Yet another method is to rub the hands until they are hot and then stroke the face from top to bottom; this can expel pathogenic Qi and give the complexion a healthy luster. Rub the hands hot once more and stroke the entire body from top to bottom. This is called “dry bathing” (a method of whole-body friction performed without water), which can strengthen the body’s resistance to wind-cold, seasonal illnesses, and discomforts such as fever and headache.

When about to go out at night, frequently rub the body with both hands; this too is called “dry bathing” and can ward off pathogenic wind. Sit upright with proper posture, support the head with the left hand while raising the right hand upward with full effort, causing the body and hands to vibrate three times; then reverse the positions, supporting the head with the right hand and raising the left, likewise vibrating three times. This can dispel drowsiness and mental dullness.

In the early morning before the sun has risen, sit upright facing south, raise both hands upward to their fullest extent, and vibrate them vigorously three times; this can confer a lustrous complexion.

After rising in the morning, before washing and combing the hair, sit upright with a proper posture. Grasp the right hand with the left and place them on the left side, moving them as far forward and backward as possible three times. Then grasp the left hand with the right and place them on the right side, similarly moving them as far as possible three times. Next, cross the hands and push them forward with full effort three times, then draw the crossed hands back to the chest. Afterward, extend both elbows forward with full effort three times.

Then straighten the left arm and bend the right arm, performing the movement with full effort as if drawing a strong bow capable of pulling a weight of one hu and five dou; repeat the same on the other side. Next, support the body with the right hand on the ground while raising the left hand upward in a supporting gesture and stretching with full effort, then switch sides. Then clench both fists and strike forward, twenty-one times on each side. Finally, clench the left fist and stretch it back as far as possible onto the back, tightening the fingers three times, and do the same with the right hand. The scripture states that this set of movements can regulate strain, Qi stagnation, and other discomforts in the back, shoulders, arms, and elbows; practicing it regularly is even better.

After completing these movements in the morning, one may clamp a long staff under the armpit, leaving the left foot hanging in the air, and slowly stretch and pull the left foot with full effort five to seven times, repeating the same with the right foot. The scripture says this helps relieve foot qi (a general term at the time for symptoms such as swelling, pain, and numbness in the feet), pain and distension, cold Qi between the waist and kidneys, cold bi (numbness and pain caused by cold), cold knees, and cold feet. It is better to perform this three times each in the morning and evening. Do not practice when overly full from a meal, nor while holding urine. It can also be done without a staff, provided the stretched foot does not touch the ground and one holds onto a stable object with the hand.

Comb the hair one thousand times each morning and evening; it is said this can alleviate head wind (discomforts such as headaches after the head is affected by wind-cold) and make the hair less likely to turn white. After combing, rub the crown of the head with salt crystals and raw sesame oil for even better results; if one has Shenming Gao (a type of topical ointment), rubbing with it is also excellent.

When preparing to wash and comb in the morning, first knock the teeth one hundred and sixty times. If saliva is present in the mouth, swallow it immediately. Then rinse the mouth with water and brush the teeth with guanmo (a powder used for cleaning the teeth). Next hold a little more than half a ge of slightly intoxicating clear slurry (the mouthwash mentioned in the original text) and rinse the mouth carefully. Then take the washing water, spit it out, and wash both eyes. After washing, close the eyes and wash the face with cold water, taking the utmost care not to let the cold water enter the eyes. It is said that this practice makes the teeth firm, the eyes bright, and prevents cavities.

After washing the face and rinsing the mouth at dawn, swallow one or two mouthfuls of cold water. This is said to clarify the mind and Shen (spirit) and to eliminate the heat Qi (vital energy) in the chest.

Wu Pu of Guangling and Fan A of Pengcheng, disciples of Hua Tuo of Qiao (a renowned physician of the Eastern Han skilled in the arts of nourishing life), once studied the techniques of nourishing life from him. Hua Tuo told Wu Pu: “A person should frequently be active, yet must not overexert. When the body is regularly in motion, the Jing (essence) and Qi generated from food and drink can be consumed, the blood vessels circulate, and illness does not easily arise. This is like a door hinge that, being constantly turned, does not readily rot.

The ancient immortals, as well as Jun Qian, a man of the Dao in the Han dynasty, all took Daoyin (nourishing body and mind through stretching, flexing, and moving the body) as a method of cultivating life. They imitated the climbing and stretching of the bear and the looking-back of the wild goose, drawing out the waist and activating all the joints in order to delay aging. I have a set of methods called Wuqinxi, which imitate the movements of five animals—the tiger, deer, bear, ape, and bird. They can both dispel illness and benefit the hands and feet, and may be used for regular Daoyin. When the body feels uncomfortable, rise and practice one of them until a slight sweat appears, then stop and dust the body with powder. In this way the body will feel light and the appetite will return.”

Wu Pu practiced accordingly and lived to more than ninety years of age, still with sharp hearing and bright vision, teeth remaining firm, eating as a young person does.

Tiger Play: Support the ground with both hands and both feet, leap forward three times, then leap backward twice. Fully stretch the waist, turn the feet to the side, look upward at the sky, then turn back and walk while remaining supported on the ground. Advance and retreat seven times each.

When performing the Deer Play, place all four limbs on the ground, stretch the neck, and look back, first to the left three times and to the right twice. Then extend the left and right legs, stretching and contracting each three times, though some accounts specify three times or two. Next stretch the waist as far as possible, extend the feet sideways, and raise the head to look at the sky. Return to a position on all fours and walk back and forth, seven times forward and seven times backward.

Another method of the Deer Play is to place the four limbs on the ground, stretch the neck and look back three times to the left and twice to the right, then extend the left and right legs and stretch and contract each three times or two.

When performing the Bear Play, lie on the back, clasp both hands below the knees, raise the head, and lean the body to the left until it nears the ground seven times, then lean to the right seven times. Then squat on the ground and support the body with the hands on either side.

When performing the Ape Play, hang by grasping an object, stretch and contract the body, and move up and down seven times each. Then hang by hooking the feet onto an object and move left and right seven times each. Next bend both hands, lean the body backward while standing, and press the head with the hands, performing each action seven times.

When performing the Bird Play, stand with both feet together, raise the arms, lift one foot, extend both arms, and raise the eyebrows, performing the movement forcefully fourteen times. Then sit, extend the legs, and pull the toes with the hands seven times for each foot. Stretch and contract both arms seven times each.

The Wuqinxi (Five Animal Frolics), a daoyin method of health cultivation that imitates the movements of five animals, should be practiced according to one’s own physical strength, to the point of sweating. After perspiring, a light powder may be applied to the body. The exercise aids digestion, increases strength, and helps prevent and treat many illnesses. Persistent practice can extend life and confer longevity.

Another method is to sit quietly before eating and massage the body oneself.

Crossing the hands and stretching the arms and thighs guides and unblocks the meridians throughout the body, an effect superior to taking medicinal decoctions. Sitting upright and exhaling while looking up at the sky quickly dissipates the uncomfortable Qi (vital energy) that remains after overeating or drunkenness. Performed in summer, this practice makes one feel cool and unaware of the heat.

Chapter Six: On the Benefits and Harms of Sexual Intercourse with Women

The Dao (the Way) regards Jing (essence) and Qi as treasures. Emitting jingqi can produce offspring; preserving jingqi helps nourish and protect oneself. Self-cultivation is pursued for the sake of longevity and entry into the realm of the immortals; producing offspring allows one to withdraw after meritorious work is complete. If, after that work is finished, one remains trapped in desire, desire itself is taken as pleasure. Unrestrained expenditure of jingqi causes depletion to accumulate unnoticed, ultimately exhausting a person and shortening the lifespan. Heaven and Earth possess Yin-Yang; their union is treasured by people. To treasure it and accord with the Dao, the essential point is cautious restraint rather than unmeasured expenditure.

Peng Zu said: “The superior person avoids sexual relations as numerous as a forest of trees; even the middling person lives in a separate room from their spouse. Taking thousands upon thousands of doses of medicine is not as good as dwelling alone and restraining sexual activity. Indulging in beautiful forms damages the eyesight; drowning in music and song damages the hearing; craving fine flavors injures the sense of taste. In all, one should be cautious and restrained, and not expend Jing (essence) and Qi (vital energy).”

Peng Zu also said: “The superior person avoids sexual relations as numerous as a forest of trees; even the middling person lives in a separate room from their spouse. Taking thousands upon thousands of doses of medicine is not as good as dwelling alone and restraining sexual activity. Indulging in beautiful forms damages the eyesight; drowning in music and song damages the hearing; craving fine flavors injures the sense of taste. If one can regulate the Dao of living so that the body’s opening and closing, ascent and descent, gathering and contraction are all precisely right, one can extend the lifespan.”

Within a single day, what should be avoided is eating too full an evening meal. Falling asleep after a full meal at night will consume one day’s worth of lifespan. Within a month, what should be avoided is getting drunk from drinking at night. Becoming intoxicated at night will consume one month’s worth of lifespan. Within a year, what should be avoided is reducing sexual activity at night; a single act of intercourse will consume one year’s worth of lifespan, and it is difficult to restore. Throughout one’s entire life, one should take care to nourish and protect Jing and Qi at night. When moving about outdoors at night, keep the mouth closed; opening the mouth causes Qi to dissipate and also makes it easy for pathogenic Qi to enter through the mouth.

Cai Nu (the legendary woman who sought teachings from Peng Zu) asked Peng Zu: “When a person reaches the age of sixty, should they cut off sexual activity entirely and concentrate solely on guarding the One?” Peng Zu said: “It is not so. A man ought not to be completely without the companionship of a woman. If there is no woman, the mind’s thoughts may grow restless; when the thoughts are restless, the Shen (spirit) becomes fatigued; when the Shen is fatigued, lifespan is harmed. If the mind is truly still and clear, with no desires at all, that is of course excellent, yet almost no one can achieve it. If one forcibly represses and blocks desire, it is hard to sustain for long and one easily loses control, which may lead to involuntary emission of Jing, cloudy urine, and then the illness known as ‘ghost intercourse’ (the term used at the time for phenomena such as intercourse in dreams).”

“If desire has not yet arisen and the yang member has no strength to become erect, yet one wishes to unite with a woman, one should first move the body so that the yang member gradually becomes erect, then proceed slowly, allowing the Yin Qi to be brought into harmony. Otherwise, the woman may experience involuntary loss of Jing, cloudy urine, and similar conditions, and may contract the so-called illness of ‘ghost intercourse.’”

If one wishes the Qi (vital energy) not yet to have been stirred while the penis has already drooped and grown limp, and one desires to unite with a woman, one may first shake and stimulate it until it becomes erect, then enter slowly. Allow the Yin Qi to enter so that the Yin Qi pushes the Yang Qi; after a moment it will naturally grow firm. During union one should slow the movements as much as possible and reduce their number. Once the Jing (essence) Qi has been aroused, one must retain the semen, breathe slowly, close the eyes, lie supine to rest, and then practice Daoyin (a health-cultivation method of regulating the breath and moving the body). Afterwards one may still unite with other women. Change to a different woman with each union; it is said this aids longevity. If one unites with only a single woman, her Yin Qi gradually weakens and the benefit she can confer grows less.

The Yang Dao (the male organ and its Yang Qi) is like fire, the Yin Dao (the female organ and its Yin Qi) like water, and water can restrain fire. Yin Qi also consumes Yang Qi; if union continues for a long time without pause, Yin Qi overpowers Yang Qi, Yang Qi itself is harmed, and the replenishment received cannot offset the loss. The scripture further states that if one can unite with twelve women without emitting Jing, a person may retain a fine complexion even in old age; if one can unite with ninety-three women without emitting Jing, one may live to ten thousand years.

Scarcity of Jing Qi brings illness; its exhaustion brings death. Therefore one must restrain oneself and must be cautious. Uniting many times while emitting Jing only occasionally still allows the Jing Qi to recover gradually and does not cause depletion; frequent union together with frequent emission of Jing leaves the Jing Qi unreplenished and it will finally be exhausted. The book also says that a man who unites frequently at home, if he emits no Jing at each union, thereby conserves the Jing Qi that would otherwise have been emitted once; once Jing Qi diminishes he cannot continue frequent unions. Emitting Jing twice a month still allows Jing Qi to grow of itself, yet recovery is slower, erection cannot return quickly, and the result is not as swift as frequent unions without emission of Jing.

Cai Nü is said to have possessed a slight understanding of the Dao of nourishing life; she lived to one hundred and seventy years yet still appeared as a girl of fifteen. When the King of Yin attended her, he once inquired of the Dao from Pengzu.

Pengzu said that drowning in lust shortens one’s lifespan. This is not the doing of ghosts and spirits, but rather because the mind runs unrestrained and conduct grows coarse, so that Jing (essence) and Qi (vital energy) are agitated and leak away. In straining oneself without limit to satisfy the partner’s desires, the two cannot nourish each other and instead inflict mutual harm. Hence some fall into fright-madness or wasting-thirst, others into epilepsy, dementia, or malignant sores; all of these are ascribed to the depletion of Jing-Qi. After every emission of Jing one should practice Daoyin (the health-preserving method of regulating the body and circulating Qi) in order to replenish what has been lost; otherwise the blood vessels, bone marrow, and brain marrow will be gradually exhausted, and once wind-dampness invades, illness will follow. Ordinary people of the world do not understand that nourishment and expenditure must be kept in proper measure, and that is why they come to this.

Pengzu said that a man cannot do without a woman, nor a woman without a man. If one lives in solitude yet dwells on sexual union, this damages longevity and gives rise to a hundred illnesses. The scriptures further say that ghosts and sprites will seize the chance to copulate with a person, causing a loss of Jing-Qi a hundred times greater than ordinary emission. If one wishes to obtain offspring and hopes the child will be long-lived, wise, and prosperous, one may choose a Yuexiu day (a specific day connected with the moon’s course through the lunar lodges) for intercourse and the emission of Jing; this is regarded as most suitable. Which days count as Yuexiu days will be listed one by one later.

Tian Lao said that every person is born endowed with the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) and that bodily forms likewise share certain resemblances. Distinctions of nobility and lowliness that appear later are said to result from the parents’ failure, at the moment of intercourse, to bring the Eight Stars into alignment with Yin-Yang at a suitable time. When neither the stellar lodges nor the seasonal period coincide, or when the lodges do not match yet an opportune moment is nevertheless encountered, the child occupies a middling station; when both fail to coincide, the offspring is merely ordinary.

If the stellar lodges are in accord at the time of union, even should this not produce a person of wealth and rank, the act still benefits the couple themselves and constitutes a greatly auspicious omen. The Eight Stars in question are Shi, Shen, Jing, Gui, Liu, Zhang, Xin, and Dou. Intercourse undertaken to conceive a child may occur while the moon transits these lodges. The second, third, fifth, ninth, and twentieth days of each month are termed Wangxiang Shengqi days; union on these dates is said to multiply efficacy fivefold, to leave Qi and blood unimpaired, and to reduce illness.

One should further select a Wangxiang day, after midnight and before cockcrow, slowly mobilizing the body, nourishing Jing (essence) and Qi (vital energy), drinking the so-called “Jade Fluid” (the saliva of health-preservation terminology), and only then proceeding to intercourse. If, in addition, one chooses the Jia-Yin and Yi-Mao days of spring, the Bing-Wu and Ding-Wei days of summer, the Geng-Shen and Xin-You days of autumn, or the Ren-Zi and Gui-Hai days of winter, and these coincide with the moon’s transit of the Eight Stars, the benefit is still greater.

Those who wish to conceive a child should wait until the first, third, or fifth day after the woman’s menses have ceased, select a Wangxiang day, and, taking advantage of a time when Shengqi is abundant, unite after midnight. The text maintains that children born in this manner will all be boys, long-lived and wise. The Wangxiang days referred to here are the Jia and Yi days of spring, the Bing and Ding days of summer, the Geng and Xin days of autumn, and the Ren and Gui days of winter.

The key to nourishing life lies in cherishing jing (essence) and qi (vital energy). If one can emit jing twice a month, and over the course of a year emit jing according to the rhythm of the twenty-four solar terms, one may live to one hundred and twenty; combined with taking medicines and tonic supplements, one may even attain long life. People often fail to understand the arts of nourishing life in their youth; even when they hear of these methods they neither believe them nor put them into practice. Only in old age do they come to understand, but by then it is already too late—the body is ill and difficult to restore. Even if one begins late, so long as one can nourish and protect oneself, it is still possible to extend the years of life. If one can practice the Dao (the Way) of nourishing life while still young and vigorous, there is hope of becoming an immortal.

The Xianjing (Scripture of the Immortals), a Daoist cultivation classic, states that the method by which men and women may together cultivate themselves into immortals is as follows: engage in deep sexual union without leaking jing, visualize within the navel a mass of red light the size of a parrot’s egg, then slowly advance and withdraw; as soon as the jing-qi begins to stir, one should withdraw and cease. This may be performed several dozen times in the course of a day and a night, and it can increase a person’s lifespan. Both partners must gather in their minds and concentrate together on the visualization; steadfast, unwavering focus is especially necessary.

The Daoist Liu Jing said: In spring, emit jing once every three days; in summer and autumn, emit jing twice a month; in winter, one should constantly retain jing and never emit it. The Dao of Heaven stores up yang qi in winter; if human beings follow this pattern, they can attain long life. Emitting jing once in winter is equivalent to emitting jing one hundred times in spring.

The Daoist Ji said: When a person reaches sixty years of age, they should completely cease sexual activity and no longer emit jing. The Dao of Heaven stores up yang qi in winter; if human beings follow this pattern, they can attain long life. Emitting jing once in winter is equivalent to emitting jing one hundred times in spring.

The Daoist Ji further said: When a person reaches sixty, they should completely cease sexual activity. If one is able to engage in sexual activity without leaking jing, one may still unite with a woman; if one feels unable to do this, it is best to stay entirely away from sexual activity. Even taking a hundred kinds of medicines is not as effective for extending life as accomplishing this.

The Daolin says: “The root of life is the key to sustaining life. Although cultivating various methods is certainly important, even taking the great medicine and practicing breathing and daoyin, if one does not understand the root of life, one cannot last long. The root of life is like the roots of a tree: a tree that has only luxuriant branches and leaves but no roots cannot survive for long. What is meant here by the root of life refers to the affairs of the bedchamber (the ancient arts of bedroom cultivation, which emphasize moderation in sexual activity in order to nourish and regulate the body). Therefore the sages said: If one wishes for longevity, one must begin from the fundamental place where life itself is generated.

“The affairs of the bedchamber can nourish a person or harm a person, just as water and fire can: if one knows how to employ them, they can nourish life; if one does not know how to employ them, they may immediately bring injury. It is especially forbidden to engage in sexual intercourse after becoming drunk or after eating to excess, for this inflicts great damage upon the body. If one needs to urinate yet holds it back and then has intercourse, this may lead to lin disease, difficulty urinating, pain in the penis, or distension of the lower abdomen. Engaging in intercourse immediately after experiencing intense indignation and anger will give rise to illnesses such as paralysis and carbuncles.”

The Daoji says: “There are many taboos concerning the affairs of the bedchamber. On the new moon (the first day of each lunar month), the last day of the month, the days of the first and last quarter moons (days when the moon appears half-round), the full moon, solar and lunar eclipses, as well as during great windstorms and rain, earthquakes, thunder and lightning, and times of extreme cold or extreme heat, one should avoid sexual intercourse. On the days of seasonal transition among spring, summer, autumn, and winter, and for the five days before and after those transitions, it is also unsuitable to have intercourse. One must especially avoid the years, months, and days that are taboos according to one’s personal natal fate.

“When the Yin-Yang Qi (vital energy) intermingle in disharmony, it is not appropriate to join in intercourse; otherwise it will deplete the blood and Qi, scatter the righteous Qi, and allow pathogenic Qi to enter by taking advantage of the vacancy, causing especially severe damage to the body’s righteous Qi, so one ought to be cautious. Immediately after washing the hair, after walking or laboring to the point of fatigue, or at times of great joy or great anger, it is likewise unsuitable to engage in sexual intercourse.”

Pengzu said that people ought to understand the principles of nourishing and regulating Jing (essence) and Qi (vital energy). They must also avoid severe cold, extreme heat, strong winds, heavy rain, heavy snow, eclipses of the sun and moon, earthquakes, and thunder, which belong to the taboos of heavenly timing; drunkenness, overeating, and excessive emotions such as joy, anger, worry, sorrow, and fear, which belong to human taboos; and places of mountain and river spirits, the altars of soil and grain (sites for sacrificing to the land and crops), wellsides, and similar locations, which belong to geographical taboos.

After avoiding these taboos, one should further select auspicious days: Jia and Yi days in spring, Bing and Ding days in summer, Geng and Xin days in autumn, Ren and Gui days in winter, and Wu and Ji days in the last months of the four seasons. These are regarded as days when the movement of Qi is vigorous and suitable for action. The scripture states that engaging in the sexual union of man and woman on these days is beneficial for longevity; if pregnancy and childbirth result, the child will also enjoy longevity. Violating these taboos may lead to illness, and any children born may be inauspicious, die young, or have short lifespans.

Laozi said: “By retaining Jing (essence) and Qi and causing them to reverse and ascend in order to nourish the brain, one can attain a state of not aging.”

The Zidu Jing states that during intercourse one should “enter weakly and emerge strongly.” This means beginning with gentle and slow movements, then gradually increasing depth and speed; the scripture further mentions regulating the rhythm until reaching eighty movements, which is considered to accord with the “Yang number.” Here “Yang number” is a Daoist term of life-nourishing practice referring to numbers associated with Yang Qi.

Laozi said: “To enter weakly and emerge strongly is the method of those who understand the nourishment of life.”

The scripture also says: “To enter strongly and emerge weakly will injure one’s lifespan.” This means that if, during intercourse, one begins with vigorous movements and then becomes feeble, it is regarded as contrary to the way of nourishing life.