《四气摄生图》

To govern a state one must take the nurturing of the people as the foundation; to cultivate oneself one must first prevent and treat illness. Between heaven and earth, human beings are the most precious. Among the five blessings spoken of in the Hongfan, longevity is included, and even Heaven regards it as the greatest of blessings.

Human beings form their bodies by relying on primordial Qi (vital energy), the fundamental breath of life, and are born endowed with the Qi of Yin-Yang, all originating from heaven and earth. Rivers, the Five Sacred Mountains, the Nine Provinces, plants and trees, stars and constellations—all things have Shen (spirit) dwelling within them, each with its own governing power. The scriptures hold that if a person’s body and mind receive preservation and nourishment, life can continue; if they are not so nourished, they will decline. The Huangting Jing says that the mouth is the pass of Heaven, connected with the circulation of Shen; the feet are the pass of Earth, connected with the foundation of life; the hands are the pass of humanity, governing rise and decline. The numinous vitality of heaven and earth is all related to the human body; the body being so precious, how can life be treated lightly? The Qi Jue also says: “My fate is in my own hands, not determined by Heaven.” Those who do not know how to make good use of body and mind easily die young; those skilled in regulation and nourishment can prolong their years. When Jing (essence) and Qi are abundant, the mind becomes clear; when Shen is abundant, responsiveness becomes keen; when Qi is abundant, the body becomes clear and vigorous. A person’s decline and flourishing, birth and extinction, are all related to Qi. Form and Qi depend on each other; preserving the body and life depends entirely on cultivation.

Laozi says: “The gate of the mysterious female is the root of heaven and earth. Continuous and unbroken, it seems to exist and yet not to exist, yet its use is never exhausted.” A person’s mouth and nose are the portals through which Shen enters and exits; Shen relies on the physical form, the form relies on Qi, and Qi in turn relies on blood. Qi and blood follow one another, just as fish live by depending on water: when the water is turbid the fish grow weak; when the movement of Qi is obstructed, illness arises. Therefore Qi should be clear and harmonious, blood should circulate freely, breathing should be smooth, diet and daily routine should be timely, and the five viscera at peace—where then would illness arise? If even one viscus fails of proper nourishment, the triple burner (the upper, middle, and lower regions of Qi movement within the body) will be invaded by pathogenic Qi, primordial Qi will be unable to nourish the body, and all manner of diseases will appear one after another. Confucius said that irregular habits of rest and diet, unrestrained appetites and desires, and imbalance of labor and rest all allow illness to injure a person.

When the spring wind blows, plants and trees sprout, yet grain buried deep under accumulated snow does not germinate; when autumn frost falls, plants and trees wither, yet those that are covered and protected remain unharmed. If even plants and trees are like this, do not the five viscera and six bowels of human beings also require regulation and nourishment? People of the world often do not understand cultivation; they age in succession and take aging and pain as their allotted fate, believing it predetermined by heaven and earth, and do not believe that longevity can be maintained through regulation and nourishment.

Heaven nourishes humans with the five Qi; earth nourishes humans with the five flavors. Humans take in the five Qi and correspond with Heaven; they eat the five flavors and correspond with Earth. Many illnesses arise from diet; the harm of food and drink even exceeds that of sensual desire. One may go many years without contact with sights and sounds of passion, yet one cannot go a single day without eating; diet has great benefit but also much harm, just as water can carry a boat or capsize it. The key to nourishing life through the four seasons lies in moderation of diet. The Baosheng Lun says that too much sour flavor damages the sinews, too much pungent flavor damages the upright Qi, too much sweet flavor does not benefit the flesh, too much bitter flavor damages the will, and too much strong wine shortens the lifespan; therefore one must not have one-sided cravings.

Excessive thinking and worrying damages the root of nature and life; excessive joy and anger injure the Shen. When the root of nature and life is damaged, life is harmed; when Shen is injured, the lifespan is diminished. Cultivating nature can preserve primordial Qi; calming the Shen can stabilize the mind. If one labors the mind and exhausts the Shen, straining every effort to chase external things, the body wearies outwardly while Jing and Qi are depleted inwardly, and pathogenic Qi takes advantage of the vacancy to enter—how then can one extend the years? Shen moves following Qi, and Qi is nourished by diet. When diet is appropriate, primordial Qi is clear and harmonious; when primordial Qi is clear and harmonious, Shen is refreshed and vigorous, and the person is not easily made ill.

Therefore the body should be frequently in motion, and diet should be moderate. Labor must not be excessive, nor should eating little be so little as to damage the body. After the spring equinox and before the summer solstice, eat less sugar and dairy foods such as cheese, lest they conflict with raw fish and the like; after the summer solstice and before the autumn equinox, eat less cakes and fish, and do not eat them together with melons. When such foods conflict, illness may not appear at once, yet later they may give rise to acute conditions. Clothing and bedding that are too thick prevent the body from adapting to changes of weakness and cold, inviting wind-cold; indulgence in beauty depletes the body; greed for fine tastes, excessive drinking, and forced eating give rise to accumulation and other diseases.

The way of cultivating nature is not to walk long, sit long, listen long, or look long, nor to force eating and drinking. When worried or troubled, one should still eat at the proper time and drink when thirsty; daily affairs need not occupy one from dawn to dusk without cease. It is said that running water does not stagnate and a door-pivot does not become worm-eaten, because they are constantly in motion. In leisure one may practice daoyin (guiding and stretching exercises that open the circulation of Qi and blood), without needing exaggerated movements; it is enough to stretch the four limbs and move the nine orifices of the eyes, ears, mouth, and nose so that Qi and blood circulate and flow freely above and below.

The Zhenqi Ming says that if one wishes to expel illness, daoyin should come first; when the meridians are open, the joints have little obstruction. One may turn sideways and bend the arms, stretching as if drawing a bow; bend the waist and back, flexing like a toad; cross the hands behind the head and rotate left and right; stretch the hands and feet so that the strength of Qi reaches the fingertips; swing and draw the four limbs, moving the joints of the body; rub and massage the body until it grows warm and flushed; one may also massage the Sea of Qi in the area of the Dantian (energy center) below the navel.

Thus those who regulate and nourish themselves according to method may live as long as the tortoise and the crane; those who indulge the passions and recklessly deplete themselves will live short lives like the clam and the python. From youth I have admired the Daoist school, my heart inclined to purity, stillness, and simplicity; I have studied the subtle meaning of the Huangting Jing and explored the mysterious principles of Laozi’s five thousand characters. Now I have collected the techniques and secret formulas from books on nourishing life, arranged the taboos of the four seasons and the methods of practice for a year, recorded them and placed them beside my seat for convenient daily reading, and therefore named it the Siqi Shesheng Tu (Diagram of Nourishing Life According to the Four Seasonal Qi).

The liver is in command during spring, belonging to Wood of the East, corresponding to the Azure Emperor, its image like the Azure Dragon, its form like a hanging gourd. The name of the liver relates to “gan,” because its shape resembles branches and a main trunk. The liver weighs four jin and four liang, located below the heart, with seven lobes, three on the left and four on the right. In the relationships of the Five Phases (Wood, Fire, Earth, Metal, Water), the liver is the mother organ of the heart and the child organ of the kidneys.

Below the liver are the three hun, named Shuangling, Taiguang, and Youjing. At night and in daily life, one can knock the teeth thirty-six times and invoke the Shen (spirit) of the liver and the spirits of the three hun. The eyes are the corresponding place of the liver; the left eye belongs to Jia, symbolizing the sun and belonging to Yang, the right eye belongs to Yi, symbolizing the moon and belonging to Yin. The fluid of the liver manifests as tears. The gallbladder is the fu of the liver, uniting with it, located under the shorter lobe of the liver.

The Huangting Jing (scripture/classic) says: “The liver Qi (vital energy) unfolds and is clear and long, governing the six fu, causing the Jing (essence) and Qi to radiate. The heart Shen is concentrated, thoughts not disordered; above it unites with the Triple Burner, below it connects to the jade nectar.” The liver corresponds to the jue note among the five tones, its nature belongs to benevolence, its taste to sour, its odor to rank. When pathogenic Qi of the heart enters the liver, one will dislike foods with a rank odor. The liver corresponds to scaly animals; all that have scales belong to the East. The liver Shen likes to practice benevolence and kindness; emotions such as pity and sorrow are also considered related to the liver. When the liver Shen is pleased, diseases do not easily occur.

In the third month Wood Qi is vigorous, the Qi of heaven and earth generates and issues forth, all things flourish. Wishing to settle the heart Shen, one should bestow kindness on plants and all beings, not exhausting rivers and marshes, not emptying pond waters, so as to protect newly growing plants and reduce harm and killing. This accords with the Dao (the Way) of purity and stillness, and also follows the Qi of heaven and earth generating and transforming all things. Resting a little earlier at night and rising a little earlier in the morning also accords with the natural Dao. If these principles are violated, hair and bones become difficult to nourish; Metal Qi overcomes Wood, possibly giving rise to various diseases. After illness it is also harder to regulate and treat, becoming a hidden danger for the spring and summer seasons.

The Shen (spirit) of the liver is named Long (Dragon), courtesy name Hanming.

The liver is green in color and shaped like a hanging gourd; the form of its Shen (spirit) resembles a dragon.

The liver corresponds to the couli (the texture between the skin and muscles) and governs the eyes. When liver Qi (vital energy) is exuberant, the eyes become red. The liver also governs the sinews; constricted sinews and vessels indicate deficiency of liver Qi. Dry, withered skin indicates heat in the liver; spots appearing on the skin and bones indicate that the liver has been affected by wind pathogens. A greenish complexion indicates exuberant liver Qi; a preference for sour foods indicates insufficiency of liver Qi; dry and withered hair indicates that the liver has been damaged. When pathogenic Qi from the lungs enters the liver, it causes frequent laughter. Easy sweating of the hands and feet indicates that the liver is free of disease.

When liver Qi rebels upward, symptoms such as headache, tinnitus, drowsiness and lethargy, dull pain in the lower abdomen, blurred vision, and the sensation of flies darting up and down before the eyes may appear. After a man reaches the age of fifty, kidney Qi declines and can no longer nourish the liver, causing the eyes to grow dim. If regulation and nourishment are improper, the eyes will become red and itchy.

When the liver is invaded by Yin pathogens, one may dream of gardens, bamboo and trees, or see the color green; one may also dream of being by the water’s edge, seeing dragons, snakes, and wild animals running and chasing, which causes fright. These influences can be dispelled by using the “xu” breathing method. In the early morning, click the teeth nine times, then inhale clear Qi through the nose and gently exhale thirty-six times, in order to regulate the various vexations and heats of the liver.

In spring, one should observe the relevant taboos; the dates for bathing and practicing Zhaijiao (purification ritual) should also follow the corresponding rules.

In the first month one should not eat raw scallions, liaozi, garlic, or the flesh of animals such as raccoon-dogs and leopards; eating Chinese chives helps replenish and benefit the viscera. On the first day perform the Xu Shou Zhai (Continuing Longevity Fast, a fasting ritual that prays for the extension of lifespan); do not take life on the fourth; the seventh is a Sanhui day (Three Assemblies Day, a designated date in Daoism for fasting, worship of the gods and related observances), on which one should perform the Yan Shen Zhai (Extending Shen Fast, a fasting ritual that prays for the tranquility of spirit and qi); bathing on the eighth day is auspicious.

In the second month one should not eat liaozi, yingzi or rabbit meat. Tradition holds that the eighth day benefits the viscera. On the first perform the Xu Shou Zhai; do not kill on the fourth; the seventh is a Sanhui day, so perform the Yan Shen Zhai; bathing on the eighth is auspicious. Another account states that on the eighth of the second month one performs the Fang Chun Zhai (Fragrant Spring Fast, a fasting that welcomes and accords with the spring season), that fish is not to be eaten on the ninth, that bathing is auspicious on Mao days in the first decade of the month, and that on the fifteenth one performs the birthday Zhai of Taishang Laojun.

In the third month one should not eat mallow or the spleens of any livestock. On the third perform the Dang Xie Zhai (Dispelling Evil Fast, a fasting ritual that prays against and wards off evil qi) and also refrain from eating the five viscera of any animals together with the tender hearts of plants and trees; bathing on the sixth is auspicious. When travelling in spring do not drink from deep springs or running spring water; after hearing thunder, change one’s sleeping place.

During the seventy-two days of spring one should reduce sour foods and increase sweet foods so as to nourish the Shen of the spleen. When the liver is diseased, redness of the eyes, polyp-like growths or nebulae within the eyes, and blurred vision may appear; in such cases Waima Sanzi may be taken. The formula is Shengma and Huangqin eight fen each, Shanzhi and Huanggua seven fen each, Juemingzi, Cheqianzi, Ganjiang and Difuzi ten fen each, Longdan and Chongweizi five fen each. After the medicinals have been boiled they are pounded into powder, mixed with water and taken on an empty stomach once a day, three qian-bi each time.

The formula transmitted by the Yellow Emperor treats the five labors and seven injuries in men (various forms of exhaustion and deficiency). Weakening and atrophy of the genitals, sores beneath the scrotum, pain in the waist and back with inability to stretch or bend, numbness and coldness of the sinews and vessels, occasional fever, itching or swelling that makes walking difficult; also distant vision that is blurred, coughing with rebellious qi, a withered yellow complexion, qi rushing to the navel and causing pain, constriction and spasm of the bladder, bloody urine, pain in the penis or testes, dribbling urine that soils the clothes and is reddish-yellow; or startling awake from sleep, dry mouth and a stiff tongue—all these are manifestations of the seven injuries developing into consumptive damage. This medicine primarily treats these conditions, and the text states that its efficacy is numinous.

If food is not easily digested, add one fen of poria; if there is disease of the ears, add one fen of sweet flag; if fever and thirst appear, add one fen of snakegourd fruit; if the body itches with heavy dampness, add one fen of cornus fruit; if the genitals are weak and limp, add one fen of dodder seed; if there is pain in the lower back, add one fen of achyranthes; if vision is blurred, add one fen of asarum; if sores arise, add one fen of teasel root; if the genitals are weak and limp, add one fen of morinda; if one is affected by wind evil, add one fen of saposhnikovia; if the genital area is damp and itchy, add one fen of Chinese yam; if itching is caused by wind, add one fen of tianxiong aconite; if the breath is insufficient, add one fen of cnidium fruit; if physical strength is lacking, add one fen of arborvitae seed; if the mind is unsettled from fright, add one fen of polygala; if the skin of the body is painful, add one fen of dendrobium; if there is violent pain in the abdomen, add one fen of eucommia; if the genitals are weak and limp, add one fen of cistanche.

Take four fen of each of the above eighteen medicinals. After roasting, pound them into a fine powder and form pills the size of parasol-tree seeds with refined honey. Begin by taking three pills, then gradually increase the dose, using an appropriate amount as the measure. The powder may also be taken as a scattered preparation: mix one fangcun-bi (an ancient measuring implement for medicinal powders, roughly the quantity of one spoonful) into porridge and consume it three times a day. Effects become visible after seven days, recovery is achieved in ten days, and after thirty days the bodily condition returns to stability. Taken over a long period, it is said to render one less prone to aging and to preserve a youthful state.

The heart is in command during the summer.

The heart belongs to the fire of the south in the Five Phases (Wuxing), corresponding to the Red Emperor (the fire god of the south). Its image is like the Vermilion Bird, and its form resembles an inverted hibiscus flower. The ancients explained “heart” by means of “xian” (fine), believing that the heart can receive subtle things, enabling them to circulate throughout the entire body and transforming watery fluids into blood. The scripture says that the heart weighs twelve liang and contains seven orifices and three fine hairs.

The scripture further uses whether the heart orifices are open as a metaphor for a person’s intelligence: those of superior endowment have heart orifices that are bright and unobstructed, possessing seven orifices; those of medium endowment have heart Qi (vital energy) that is freely circulating, with five orifices; those of inferior endowment, though possessing a Qi mechanism, find it obstructed. The text also states that if the heart has no orifices, one lacks wisdom and is given to much cunning. The relationship of the heart with the liver and spleen is compared to that of child and mother: the heart is the child of the liver and the mother of the spleen. The tongue is the official orifice governed by the heart, and the heart orifices communicate with the ears; the left ear corresponds to Bing, the right ear to Ding.

The heart corresponds to sweat among the body’s fluids. When pathogenic Qi of the kidney invades the heart, one is prone to excessive sweating. The flavor corresponding to the heart is bitter; when a person feels pain, suffering, or resentment, they often know that this bitterness arises from the heart. The small intestine is the fu-organ of the heart and is united with it.

The Huangting Jing (Yellow Court Scripture) says that the palace of the heart is like a lotus in full bloom, within which dwells a child named Danyuan. The heart governs the regulation of cold and heat in the human body as well as the circulation of nutritive Qi and defensive Qi; a cinnabar-red garment is worn, as if draped in a robe of jade silk. The heart corresponds to the zhi note among the five tones, and its odor corresponds to the scorched smell. When people encounter things that go against their wishes, they often say they are “heart-scorched,” and the scripture considers this related to the innate correspondences.

The De (Virtue) of the heart is ritual propriety, and its emotion is joy; the corresponding creatures are the feathered ones, that is, animals with feathers, which the ancients assigned to the south. The heart-Shen (spirit) is easily agitated and difficult to settle, so human impatience and violence are also regarded as arising from the heart.

In the three months of summer, fire Qi is vigorous and all things mature and bear fruit. To stabilize the heart-Shen, one should harbor loyalty, practice filial piety, assist oneself with the Dao (the Way) and righteousness, and settle body and mind with benevolence, thereby calming the heart-fire, clarifying the mental state, and harmonizing Shen-Qi. One should also restrain sounds and beautiful colors, and reduce rich-flavored diet; for dwelling one may choose a high, open, and bright place, or climb high to gaze afar. Thereafter one should return body and mind to central harmony and follow the Qi of heaven and earth. Early in the morning go out to be active, without aversion to sunlight, in order to accord with the flourishing yang Qi and dispel summer heat. If one violates this way of nourishing life, the kidneys and heart-fire will contend with each other, water and fire mutually overcoming.

The Shen (spirit) of the heart is named “Danyuan,” styled “Shouling.” “Zi” is another designation employed in Daoism for the names of divine beings.

The heart’s shape and color are red, symbolizing the lotus, and the image of the deity assigned to it is the Vermilion Bird. The heart is paired with the small intestine, governing the blood vessels and also the tongue. Inability to perceive tastes indicates deficiency of heart Qi (vital energy); obstruction of the blood vessels indicates that the heart Shen has been startled; a tendency to forgetfulness indicates that the heart Shen is scattered; frequent sadness indicates that the heart has been injured; deep worry and disordered speech indicate that the heart Shen is unsettled; a bluish-black complexion indicates that the heart Qi is cold; a liking for bitter foods indicates insufficiency of heart Qi; a ruddy complexion indicates that the heart is without illness.

When the heart is diseased, one may suffer from dry mouth, stiffness of the tongue, pain in the throat, and sores in the mouth. The Jing (scripture) further states that the heart, being paired with the small intestine and governing the blood vessels and the tongue, accounts for the fact that those who have suffered wind-stroke commonly exhibit unease of the heart Shen and sluggishness of the tongue. Illness of the heart may also produce irregularity of cold and heat, unrest of the hun Shen, copious reddish urine, changes in the color of the lips, insufficient strength, and speech or laughter that is out of season; dreams may involve furnace fires, cold objects, people clad in red, naked persons, a bloody glow, being pursued by wolves and dogs, finding oneself in perilous situations, or weapons and armor.

The method of regulation given in the Jing is the “He” method: at dawn one sits upright, knocks the teeth nine times, inhales clear Qi once through the nose, and then gently performs the “He” exhalation thirty-six times in order to nourish the heart Qi. The Jing warns that excessive taxation damaging the heart Shen will harm the heart.

Items to be avoided in summer include bathing and days of practicing Zhai (purification). The last sentence merely enumerates these two matters, without specifying the concrete taboos.

In the fourth month it is suitable to cook a soup of zhuan vegetables and crucian carp, which helps open the appetite and nourish the body. Bathing on the fourth day is auspicious. On the eighth the Qixia Zhai (Welcoming Summer purification ritual) is held; do not fell any grasses or trees, and do not eat huiyu fish or garlic.

In the fifth month do not eat Chinese chives. Barley, apricots and buds are suitable and beneficial; reduce salty foods so as to calm and nourish the heart Qi (vital energy). Bathing on the first day is auspicious. On the fifth the Xuming Zhai (Life-extending purification ritual) is performed, and raw vegetables should not be eaten. For the three days before and after the summer solstice each person should sleep in a separate bed. At this time Yin and Yang contend and blood and Qi are dissipated, therefore do not come into contact with anything stained by blood. After the summer solstice do not eat wu, muntjac meat or sheep trotters.

On the sixth day of the sixth month the Qingshu Zhai (Clearing Summer Heat purification ritual) is held; do not eat mallow and also avoid moving earth. Bathing on the ninth day is auspicious. During the Sanfu days (the hottest period of summer) take Shenli Tang. Summer lasts seventy-two days in all; reduce bitter foods and increase pungent foods in order to assist the lung Qi.

When the heart is ill one may dream of elixir furnaces and raging fires, and also suffer forgetfulness and being easily startled; Wushen Wan is then appropriate. The formula is Xuanshen, Danshen, Kushen and Qinjiao, seven fen each, together with Shashen, Renshen and dried ginger, five fen each. After the herbs are boiled they are pounded to powder and formed with refined honey into pills the size of parasol-tree seeds. Thirty pills are taken with water after each meal.

The Shenli Tang pills that replenish kidney Qi use one sheep kidney with fat and fascia removed (a pig kidney may be substituted), plus Fuling, Shaoyao, Xuanshen and fresh ginger at four zhu each; Renshen, Gancao, Zexie, Wuweizi, Fangfeng, Cangzhu, Danggui and Huangqi at three fen each; cinnamon at two zhu; and Digupi and Cishi at five zhu each.

The herbs are crushed into a boiled powder. First slice one kidney into four or five pieces, add one ge of rice, a lump of ginger and one scallion white, and decoct in three bowls of water down to two bowls; strain out the kidney and rice. Then add the herbs and reduce to one and a half cups, taken in two doses. After the medicine is taken on an empty stomach, cook the rice and kidney into porridge and eat it.

The Yellow Emperor asked, “What medicine should be taken during the three months of summer?” The woman replied, “Take the Kidney-Tonifying Poria Pills. This formula may be used for men suffering from internal deficiency of kidney Qi (vital energy), inability to eat, absent-mindedness and forgetfulness, melancholy and lack of joy, irregular joy and anger, swelling of the four limbs, reddish-yellow urine, dripping seminal emission accompanied by gripping pain, cold pain in the bladder, thirst with copious drinking, fullness and distension of the chest and abdomen, and similar conditions. All of these belong to the ‘Seven Injuries’ and are suitable for this formula.

If food is not easily digested, double the Poria; for lumbar pain, double the Eucommia; if there is a wind pattern, add Cornus; for damp itching of the skin, add Moutan bark; for wandering wind Qi in the abdomen, add Alisma. Conditions such as relatively heavy water Qi, insufficient facial complexion, head wind, the autumn and winter seasons, blurred vision, damp itching of the genital region, bodily weakness and yellowing, or pain throughout the body likewise have corresponding additions and subtractions of medicinals. The original text contains errors and omissions in the listed herb names and dosages, rendering some of the modification details difficult to interpret with certainty.

The complete formula consists of thirteen ingredients. Except for the cinnamon, the remaining herbs are each stir-fried, pounded into a fine powder, and then formed with refined honey into pills the size of parasol-tree seeds. Take seven pills each time before meals, twice daily. During the period of taking the medicine, sexual activity is forbidden, as is the consumption of cold foods, fish, and the like.

‘The lungs rule in autumn’ means that the lung viscera are in seasonal command during autumn.

The lungs belong to Metal of the West within the Five Phases (Wuxing). Their presiding spirit is called the White Emperor, whose image is like that of a white beast and whose contour resembles a hanging chime-stone; they serve as the floral canopy of the five viscera. The designation “lung” implies enactment and efficacy, pointing to the unimpeded circulation of lung Qi (vital energy). The lungs weigh three jin and three liang, comprising six lobes and two ears for a total of eight lobes.

The lungs are the child viscera of the spleen and the mother viscera of the kidneys. Below the lungs are the seven po (corporeal souls), appearing in the form of infants and named Shigou (Corpse Dog), Fushi (Hidden Arrow), Queyin (Sparrow Yin), Tunzei (Swallowing Thief), Feidu (Non-Poison), Chuhui (Eliminating Filth), and Choufei (Stinking Lung). During the night and at dawn one may knock the teeth thirty-six times while calling the names of the lung spirit and the seven po, so as to calm the spirits of the five viscera. The nose constitutes the palace of the lungs, the left nostril corresponding to Geng and the right to Xin. With respect to the body’s Qi mechanisms the lungs correspond to coughing, and with respect to the fluids they correspond to nasal mucus. Lung Qi rises to communicate with Naohu (the acupuncture point at the back of the head) and descends to the spleen, therefore all Qi mechanisms pertain to the lungs. Long-term exposure to wind and cold while outside injures the lungs. The lungs are the source of respiration as well as the place of transmission; when the kidneys’ pathogenic Qi enters the lungs, a person has much nasal discharge. The large intestine is the fu paired with the lungs; they form an interior-exterior pair and together exhibit flourishing or withering. Hair that is withered, yellow, and falling out indicates weakening of lung Qi.

The Huangting Jing (Yellow Court Scripture) says: The palatial chambers of the lungs resemble a floral canopy, with a youth seated in the jade towers below; the sons of the Seven Origins oversee the regulation of the breath and correspond externally to the Central Peak, namely the site of the nose. The lungs’ musical note is Shang, their flavor pungent, and their odor fishy. Pathogenic Qi of the heart entering the lungs causes one to loathe fishy-tasting food. The lungs’ nature belongs to righteousness, their emotion to anger, and their fluid to saliva; when the lungs are exhausted, saliva increases.

In the three months of autumn, Metal Qi is exuberant and governs austerity and killing, so that the myriad things wither and decline. To stabilize the seven po and preserve the physical form, one should cherish humaneness, nurture the myriad things, confer kindness, and restrain one’s bearing. After the autumnal equinox, Yin and Yang divide and the myriad things gradually enter a phase of contraction and austerity. Punishing the guilty in accordance with the law at this time, without sparing those who ought to be punished, constitutes according with autumn Qi. This allows one to follow the transformations of Yin Qi in nourishing the firm Qi of the lungs. If one accords with it, pathogenic Qi will not readily invade; if one goes against it, the five viscera will become disharmonious.

The spirit of the lungs is named Hao Hua, with the courtesy name Xu Cheng. The lungs are shaped like a hanging stone chime, white in color, and the corresponding divine animal resembles a white beast. The lungs pair with the large intestine and manifest externally in the nose. When the lungs receive wind pathogens, the nose becomes blocked; a withered complexion indicates dryness of lung Qi (vital energy); an itching nose indicates worms in the lungs; frequent fear indicates that the Po (corporeal soul) has left the lungs; black and white spots on the body indicate weakness of lung Qi; a coarse voice and heavy breathing indicate vigorous lung Qi; inability to endure cold indicates decline of lung Qi; a preference for pungent foods indicates insufficiency of lung Qi; obstruction of the large intestine indicates stagnation of lung Qi; a fresh white complexion indicates that the lungs are free of disease.

When the lungs are afflicted, symptoms may include frequent coughing, Qi rushing upward, facial swelling, drowsiness, sores on the face or a yellowish-white complexion, nasal congestion with headache, distending pain in the chest and back, restlessness in the limbs, itching of the skin, and obstruction in the throat. One may also dream of silk fabrics, gold and jade, beautiful women, of wearing armor, or of seeing banners, flowers, clouds, immortal cranes, the sun and moon, and noble persons. Regulation may be achieved by swallowing Qi: in the early morning knock the teeth nine times, gently inhale clear Qi through the nose, then slowly swallow it thirty-six times to remove lung heat and various pathogenic influences. Swallowing too much Qi can also injure the body.

Taboos, bathing, and Zhai dates in autumn. In the seventh month do not eat ginger or raw honey. Bathing on the fifth day is auspicious; the seventh is a Three Assemblies day, on which the Welcoming Autumn Zhai (purification ritual) should be performed. On the first of the eighth month the Expelling Pathogens Zhai should be held. On the fourth one must strictly avoid purchasing shoes or other items worn on the feet, and also refrain from eating parrot meat. Bathing on the twenty-first is auspicious. On the ninth of the ninth month do not move the forest mats, and the Extending Lifespan Zhai should be performed. Autumn comprises seventy-two days in all, during which pungent foods should be reduced and sour foods increased in order to nourish the liver.

Hair should be combed frequently, the teeth clicked together regularly, the saliva in the mouth swallowed often, and the breath kept clear and harmonious. The feet should walk frequently, the hands regularly massage the face, the ears be massaged often, and the eyes rubbed regularly. This is what is meant by the saying “If you desire not to die, cultivate the Kunlun method”: to nourish life and attain longevity, one must practice this set of daily maintenance methods for the head, face, and body.

When the lungs are diseased, symptoms such as sores or scabies on the skin, wheezing, coughing, and sticky or dry nasal mucus and saliva may appear. One may take Paifeng Sanzi, consisting of unspecified amounts of renshen and danshen; eight fen each of fangfeng, processed tianxiong, qianghuo, qinjiao, and shanzhuyu; five fen of shashen; ten fen each of roasted tiger bone and shanyao; and twelve fen of tianma. These eleven medicinals are boiled and then pounded into powder. At mealtimes mix five qian-bi (one spoonful measured with the ancient medicinal implement) with a drinking liquid and take it; the powder may also be formed into pills.

The Yellow Emperor asked, “How should one nourish life during the three months of autumn?” The woman replied, “One may use Bushen Xialing Wan.” This formula mainly treats kidney deficiency, injury to the five viscera, and various discomforts caused by wind-cold and bodily weakness, such as damp itching of the four limbs, unnoticed abnormalities in walking, tastelessness of food and drink, blurred vision, tightness throughout the body, pain in the waist and back, inability to eat, progressive emaciation, discomfort in the chest, coughing with rebellious qi, qi rushing upward, and difficulty turning over, so that one needs others to help when rising. Slight improvement may follow acupuncture, or dry mouth, drooling, seminal emission, bloody urine, genital dampness and itching, palpitations with fright, tightness of the lower abdomen, aching of the four limbs, shortness of breath, bodily swelling, and distention of the chest and flanks may appear after exposure to wind while riding, failure to recuperate, irregular diet, or overexertion. If a physician does not recognize the cause and treats arbitrarily, this formula is said to address these conditions. It consists of fuling, fangfeng, baizhu, xixin, shanyao, zexie, fuzi, ziwan, duhuo, shaoyao, danshen, kushen, guixin, ganjiang, niuxi, shanzhuyu, and huangqi, each three liang. These medicinals are boiled, pounded into powder, and formed with refined honey into pills the size of parasol-tree seeds. Take seven pills before meals, twice daily.

The kidneys are in command in winter and belong to the north. The medicinals listed thereafter are danshen, kushen, guixin, ganjiang, niuxi, shanzhuyu, and huangqi, each three liang.

Boil the medicinal herbs and then pound them into a powder, using refined honey to form pills the size of firmiana seeds. Take seven pills each time before meals, twice daily.

The kidneys govern winter. The kidneys belong to the water of the north and correspond to the spirit of the Black Emperor. The Jing (scripture/classic) states that the image of the kidneys resembles a deer with two heads, or a round stone. The kidneys regulate water fluids and convey water Qi (vital energy) throughout the body, just as the roots of a tree support the tree. The human body has left and right kidneys, also called “Mingmen,” the place where the Qi of life gathers; when properly nourished, life is maintained, but when overconsumed, the Qi of life declines. The Jing records that the kidneys weigh one jin and one liang and lie on either side of the lumbar spine, opposite the navel.

According to the relationships of the Five Phases (Wood, Fire, Earth, Metal, Water), the kidneys are the mother viscera of the liver and the child viscera of the lungs. The ears are the official orifices corresponding to the kidneys. Heaven and earth generate and nourish the human body; the circulation of Qi transforms into “Jing” (essence), and the coming and going of Jing Qi is called “Shen” (spirit). The “Shen” spoken of here refers to the emotions and wisdom stored in the kidneys. The left kidney is paired with Ren and the right with Gui. Kidney Qi corresponds to the sound “chui” in voice, to saliva among the fluids, and to bone in bodily form; prolonged standing injures the bones and also depletes kidney Qi. The kidneys unite with the bones and are reflected in the teeth, so the Jing regards toothache as possibly related to injury of the kidneys.

The Jing further states that kidney Qi circulates in the upper jiao, nourishes the middle jiao, and protects the lower jiao. When the kidneys are affected by pathogenic Qi, saliva may increase; the bladder is the fu organ of the kidneys. The flourishing of kidney Qi is manifested in the hair. The Huangting Jing names the official of the kidney region “Xuanque,” within which dwells a child called “Shangxuan” who oversees the source of the six fu organs and the nine fluids, corresponding outwardly to the two ears and the fluids of the entire body. The kidneys correspond to the Yu note, the salty taste, and the putrid odor. The bladder is the fu of the kidneys, and the flourishing of kidney Qi is likewise manifested in the hair. When pathogenic Qi from the heart invades the kidneys, a person will abhor putrid things. The creatures corresponding to the kidneys are called “jie,” namely animals with shells, because they belong to water according to the Five Phases.

During the three months of winter, the Qi of heaven and earth closes and stores itself, and all things lie hidden in collection. At the winter solstice the Qi of Yin-Yang contend with one another, disturbing the vital force of all things. Therefore those who nourish life should practice abstinence and still the mind, keep warm in their dwellings, restrain their cravings, and cease excessive pursuit of sensual pleasures, waiting for Yin-Yang to regain equilibrium. Sleep early at night and rise at the yin hour (approximately three to five in the morning), following the sunlight; do not act rashly or waste the Qi of Yin-Yang, so that life may be preserved in accordance with the Dao (the Way) of purity and stillness and the transformations of Yin-Yang. Should these principles be violated, yin Qi may suffer damage within the body and the kidneys become weak and disordered.

Knocking the teeth before sleep at night and again thirty-six times in the morning while invoking the name of the kidney spirit is the method given in the Jing for settling the kidneys.

The Shen (spirit) of the kidney is named Xuanming, with the courtesy name Yuying. The kidney’s form and color belong to black and resemble a round stone, while the image of its Shen is that of a white deer with two heads. The kidney unites with the bones and governs the teeth, so toothache is a sign that the kidney has been damaged. It also governs the ears: deafness indicates kidney deficiency, bone pain indicates kidney depletion, uneven teeth indicate kidney cold, decaying teeth indicate kidney wind, and ear pain indicates stagnation of kidney Qi (vital energy). Frequent yawning shows that evil Qi is present in the kidney; an inability to straighten the waist means kidney Qi has congealed with cold; a yellow complexion means kidney Qi has weakened. When kidney evil invades the body a person tends to groan, yet a complexion that carries a purplish glow shows the kidney is free of disease.

When the kidney is ill, pain spreads to the waist, knees and bladder, with lingering drips after urination. The face turns black, the teeth wither, the body feels heavy, and there may be panting coughs, night sweats, tinnitus, Qi stagnation in the chest and diaphragm, and loss of appetite. Dreams may take one into gloomy places or present women, monks and nuns, turtles and soft-shelled turtles, galloping horses, spears and banners, or scenes of wearing armor while walking with others, boating or riding a horse.

The scripture recommends the method of “blowing” to drive out kidney evil. At dawn knock the teeth nine times, inhale clear Qi through the nose, then gently blow thirty-six times to expel the various evil Qi from the kidney; yet performing the practice too often can also injure the body.

Winter Taboos and Dates for Bathing and Cultivating Zhai

The first day of the tenth month is suitable both for bathing and for performing a fortune-cultivating Zhai (purification ritual). The fifth day is appropriate for the Three Assemblies Zhai; punishments should not be carried out. The eleventh day is unsuitable for bathing and is a date especially avoided by the families of immortals. In the eleventh month it is fitting to perform an Initiating Fortune Zhai. The sixteenth day is suitable for bathing, though one should refrain from eating mallow.

In the twelfth month one should not eat turtle meat or beef. On the La day (the day after the winter solstice for sacrificing to ancestors and welcoming the new year) the Baifu Zhai (Hundred Blessings purification ritual praying for blessings) ought to be held. Bathing on the fifteenth of the twelfth month is auspicious; on the twenty-eighth the Yingxin Zhai (Welcoming the New Year purification ritual) is performed; at month’s end one should bathe, burn incense, reflect on faults, and resolve to do good. Throughout the three winter months reduce salty flavors and increase bitter ones so as to nourish the heart. Bathing on the sixteenth of the twelfth month is likewise auspicious, and mallow should not be eaten.

When the kidneys are diseased there may be frequent urination, pain in the waist and hips, or dreams of intercourse with ghosts; the Eight-Ingredient Pill is then suitable. The formula uses Poria, Alisma, and Moutan cortex, three fen each; cinnamon heart and prepared aconite, two fen each; raw dried Rehmannia, eight fen; Cornus and Chinese yam, four fen each. After the herbs are processed they are pounded into powder and formed with refined honey into pills the size of firmiana seeds. Thirty pills are taken daily on an empty stomach with wine; raw radish is forbidden.

The Yellow Emperor asked, “How should one regulate and nourish oneself during the three winter months?” The woman (the respondent) said, “The Life-Protecting Poria Pill may be used.” This formula treats the five exhaustions and seven injuries in men (a general designation for various depletions and weaknesses), together with dim vision in both eyes, dirty films appearing in the eyes after exposure to wind, headache, stiffness of the neck that makes turning difficult, fullness and distention of the heart and abdomen, pain radiating from the chest and flanks to the waist and back both internally and externally; it also addresses panting, inability to eat, coughing with rebellious qi, sallow complexion, inhibited urination, impotence with failure of erection, inability to become erect when approaching the bedchamber, swollen feet with abdominal pain, vexing heat in the palms, soles, and precordium, edema of the body and back, night sweats, contracture or flaccidity of the four limbs, waking in fright from dreams, shortness of breath, dry mouth and tongue resembling wasting-thirst, as well as a tendency to irritability, unpredictable joy and anger, and sorrowful weeping.

The ingredients of the Life-Protecting Poria Pill are Poria, Chinese yam, cinnamon bark, raw Cornus, Morinda, dried ginger, white Atractylodes, Achyranthes, and Cuscuta, one liang each; Asarum, Ledebouriella, Alisma, Platycladus seeds, and Moutan cortex, half a liang each; and prepared aconite, one and a half liang.

Take the medicines listed above, boil them together, pound them into a fine powder, and form them with refined honey into pills the size of Chinese parasol-tree seeds. Take seven pills before meals, twice daily.

The Spleen Governs the Four Seasons

The spleen belongs to the Earth of the center and governs the four seasons. It corresponds to the spirit of the Yellow Emperor and has the form of a phoenix. It is the Qi (vital energy) of Kun Earth and the Jing (essence) of Earth, shaped like an inverted basin. The spleen implies assistance, for it helps the stomach Qi in transportation and transformation. According to the ancients, the spleen is situated three cun below the heart, weighs one jin and three liang, measures three cun in width and five cun in length. It is the child viscera of the heart and the mother viscera of the lungs.

The spleen communicates with the region between the eyebrows, assisting in planning, contemplation, and discerning the intentions of the mind; the mouth serves as its portal. The Shen (spirit) and intentions governed by the spleen are comparatively many, and jealousy is likewise said to originate in the spleen. Lacking a fixed form, the spleen belongs to Earth and governs Yin; jealousy, too, is difficult to anticipate. The scripture further illustrates this by noting that women, being more jealous, receive a greater endowment of Yin Qi.

Consuming cooked, soft foods benefits the body's processes of transportation and transformation. The spleen functions like a millstone, rotating to digest food. When food remains undigested, this indicates obstruction in the spleen's transportation; hard foods are particularly difficult to break down. Going out immediately after a meal causes the spleen Qi to stagnate, preventing smooth transformation of food and readily leading to accumulation of retained food. Those engaged in frequent physical labor may still tolerate this, but people over fifty or those leading a leisurely life easily contract illness as a result.

When spleen Qi is in harmony, the mouth can distinguish all flavors. When spleen Qi is diseased, the lips become black, the mouth dry, appetite is lost, and flavors cannot be tasted. The Huangting Jing states: “The spleen, one chi in length, covers the Great Granary; the Old Lord of the middle region governs the Hall of Light.” The sound associated with the spleen is Gong, its nature is Xin (trustworthiness), its flavor is sweet, and its odor is fragrant. When pathogenic Qi from the heart enters the spleen, fragrance cannot be smelled. The insect corresponding to the spleen is called “Luo” (the naked), and its function is swallowing.

The spleen is generated in the central palace, dwells in the left side of the face, and governs the mouth. The mouth corresponds to Wu, the tongue to Ji. The spleen unites with the muscles and nourishes the lips. Disharmony among the zangfu viscera injures the spleen, and disharmony of the spleen in turn injures the physical form. When both the form and Shen Qi are damaged, the middle region of the person is endangered. Drooling at the corners of the mouth and stiffness of the tongue are taken as signs that spleen Qi has been invaded by pathogenic Qi.

During the final eighteen days of the transitional periods of each of the four seasons, one should diminish rumination, still the mind and set aside thoughts, practice humility and yielding while assisting others, refrain from contending for gain, harbor no treachery, avoid competing with external things, and not display strength. By maintaining peace and clarity and according with the De (Virtue) of Shen Qi, life may be preserved. To violate these principles allows pathogenic Qi to enter the spleen and kidneys, producing the disharmony of mutual overcoming between Earth and Wood.

The spleen Shen (spirit) is named Changzai, with the courtesy name Huanting.

The color of the spleen belongs to yellow, its shape resembles an inverted basin, and the image of the spleen Shen is like a phoenix. The spleen pairs with the stomach as its fu organ and is located at the left flank. Only when the spleen receives the De (Virtue/Power) of the Shen of the two palaces can life be preserved; if this principle is violated, the spleen and kidneys suffer pathogenic invasion, producing the imbalance of Earth overcoming Wood among the Five Phases (Wood, Fire, Earth, Metal, Water).

The spleen pairs with the stomach as its fu organ, is located at the left flank, and lodges in the two palaces. The spleen corresponds to the Six Qi (vital energy) and governs transformation and transportation through the four seasons, bringing food to maturity. Inability to digest food indicates that the spleen’s transportation is obstructed; eating too much indicates weakness of spleen Qi; lack of appetite indicates undigested food remaining in the spleen; difficulty swallowing food indicates congestion of spleen Qi; a complexion without luster indicates spleen deficiency; a preference for sweet foods indicates insufficiency of spleen Qi; a disordered mind indicates unrest of the spleen’s Shen-awareness. Those who suffer from wind illness or lung illness yet eat a great deal may also have spleen deficiency. When the flesh is white, clean, and moist, the spleen is free of disease.

The sound of the spleen belongs to the Gong tone, first among the Five Tones and corresponding to the Huangzhong pitch. When the spleen hears music it is harmonized and set in motion. The spleen is the root of original Qi. The Gong tone resides at Tai’a, its color belongs to yellow, and the body feels heavy. Earth Qi is most abundant in the sixth month and also lodges as host through the four seasons. If one feels heaviness and fatigue, no desire to eat, a sensation as of a light wind wandering over the body, oppression and vexation in the heart, a sallow yellow complexion, and moreover dreams of moving earth or wild graves, or of a Daoist within city walls accompanied by children, one may regulate the condition by the Hu exhalation method.

At dawn knock the teeth six times, then gently inhale clear Qi through the nose and slowly exhale thirty times in order to disperse congestion within the spleen; performing this excessively will also injure the body.

The method of the Six Qi: when heat arises in the upper jiao, use the sound “He” to regulate heart fire; when the eyes are dim and blurred, use the sound “Xu” to treat oneself; when the lungs are cold and the throat uncomfortable, the corresponding exhalation method will prove effective; when the ears are diseased, use the sound “Chui” to regulate them; for daily regulation of the spleen and stomach use the sound “Hu”; where the Qi mechanism of the Triple Burner is obstructed, use the sound “Xi” to regulate it. When there are no medicines in the mountains, one who understands these methods may still serve as a skilled physician.

The six methods of vocalized breathing known as xu, he, yan, chui, hu, and xi can be used to regulate and treat the various illnesses of the five viscera. Earlier medical formularies often recorded these six characters incorrectly; now, after examining the scriptures of cultivation and investigating the principles they contain, we confirm that these six characters are the correct ones. If the zang-fu organs are diseased, one need only still the mind and settle the intention, visualize the circulation of Qi (vital energy), and gently utter the sounds xu, he, and the rest; pathogenic Qi will then dissipate of its own accord. When the scripture says to perform each sound thirty times, and that doing too many is instead harmful, this is merely a general indication and there is no fixed number of repetitions. As soon as one feels a slight freshness at the root of the tongue, it shows that the illness has already passed.

When the spleen is diseased, there may appear distension of Qi rushing upward against the pit of the stomach, vacuity swelling of the four limbs, and similar conditions; it is then appropriate to take Haritaki Pills. The formula is: haritaki peel, seven fen; Chinese yam, tree peony bark, Alisma, Cornus, Poria, long pepper, and peony, eight fen each; dried ginger, five fen. The medicinals are decocted and pounded into powder, then formed with processed honey into pills the size of Chinese parasol-tree seeds. Take thirty pills on an empty stomach, washed down with a decoction of jujubes.

The Gallbladder

The gallbladder is the Jing (essence) of Metal and the Qi of Water; its color is azure. The form of its Shen (spirit) resembles a turtle and a snake; its shape is like a hanging gourd, attached beside the liver, about the size of a seed.

The gallbladder is condensed from the Jing (essence) of Metal and the Qi (vital energy) of Water. Its color is green-blue, and its shape resembles a hanging gourd. The gallbladder spirit (Shen)—the deity that Daoism holds to preside over the gallbladder—has the appearance of a turtle and snake. The gallbladder is attached beneath the shorter lobe of the liver, weighs three liang and three zhu, and is the fu-organ of the liver. If the gallbladder is counted on its own, it is not listed among the five zang-organs but is classed with the six fu-organs. Yet because it also communicates with Water Qi and belongs to the same category as the Kan palace (the direction and symbol of Water), it cannot be treated merely as an ordinary member of the six fu, and the ancients therefore additionally called it the “gallbladder zang.”

“Gallbladder” also carries the meaning of courage. A person’s bravery and decisiveness are believed to arise from the gallbladder viscera. The gallbladder is paired with the bladder and presides over the hair. The Huangting Jing (Yellow Court Scripture) says that the gallbladder enables a person to possess strength and the courage to confront external enemies; its external correspondences are the pupils of the eyes and the region of the nasal bridge. The brain and the hair mutually support each other, and this too is related to the condition of the gallbladder. Therefore the functions of the gallbladder may be compared with those of the five zang-organs.

The gallbladder lodges in the Kan palace and can cause a person to aspire to good conduct, to discern evil, to cut off treachery and flattery, and to be willing to walk the upright path. The gallbladder belongs to Metal, and Metal governs austere killing, so a person whose gallbladder Qi is vigorous is said to be comparatively fierce, even possessing a tendency toward slaughter. When the myriad things suffer this austere killing, it evokes sorrow; the scripture further explains weeping by the principle that “Metal generates Water,” holding that when a person is sad, tears flow from the eyes.

The heart belongs to Fire and the gallbladder to Water. Fire is extinguished upon meeting Water, while Water boils upon meeting Fire; the two contend with each other. If Water prevails over Fire, corresponding changes appear in the eyes. The scripture holds that the pupils of the eyes are governed by gallbladder Water and are also influenced by Wood Jing. When a man reaches the age of fifty and his eyes grow dim, this is explained as the weakening of kidney Qi and the depletion of gallbladder Jing; therefore they may be replenished by regulating and nourishing kidney Qi. The gallbladder is connected with the liver; if one wishes to stabilize the Shen (spirit), one should cease anger and contention and practice humaneness and righteousness, and only then can life be preserved.

The gallbladder spirit is named Longyao, with the courtesy name Weiming.

The color of the gallbladder is green-blue, its shape like a hanging gourd, and the image of the gallbladder spirit like a turtle and snake.

The gallbladder is paired with the bladder and, above, presides over the hair. Withered hair is regarded as a sign that the gallbladder has been damaged. When the gallbladder is diseased, a person easily flies into a rage and contends; one should practice humaneness and righteousness in order to preserve life. The gallbladder spirit is named Longyao, courtesy name Weiming; its image is green-blue in color, shaped like a hanging gourd, and formed like a turtle and snake.

The gallbladder is associated with the bladder and governs the growth of hair. Withered hair indicates that the gallbladder Qi (vital energy) has been damaged. When the gallbladder is ill, one often heaves long sighs, has a dry mouth, and feels anxious and restless in the heart, as if being pursued by someone. Excess gallbladder Qi is injured by heat pathogens; when heat is present, the Shen (spirit) cannot easily settle, and one's demeanor also becomes abnormal when going out. Weak gallbladder Qi is injured by cold pathogens; when cold is present, one may feel fear arising in the heart, dizziness, and dare not go out alone. Dry nails indicate deficiency of gallbladder Qi; being boldly fearless for no reason means the gallbladder Qi is abundant; being frightened for no reason means the gallbladder Qi is weak. A liking for bitter-tasting foods indicates insufficient gallbladder Qi. Dry hair means the gallbladder is affected by wind pathogens; scorched and withered hair means there is heat in the gallbladder. A bluish complexion that has luster indicates that the gallbladder is free of disease. Dreaming of fighting with others or of intercourse with ghosts indicates that the gallbladder Qi is declining.

When the gallbladder is diseased, it can be regulated by using the “xi” character formula to adjust the breath. In the early morning, tap the teeth nine times, inhale clear Qi through the nose, then gently utter the sound “xi” thirty times to treat gallbladder illness; doing this too many times will instead cause harm.

The Names of the Three Corpses

The Three Corpses are the spirits that Daoism describes as lodging in the human body and obstructing cultivation; they are named Peng Ju, Peng Zhi, and Peng Jiao. Every night, call their names seven times so as to make oneself quiet, empty, peaceful, and calm, undisturbed and without falling asleep; in this way the forms of the Three Corpses will dissipate and wander freely, no longer able to reside in the human body. One may also compare the principle of self-cultivation to the governing of a state: the inner mind and Shen-Qi naturally become settled, just as a ruler holds fast to the root. The Jing (scripture) says: “If the sovereign is able to hold to the Dao (the Way), the myriad things will naturally transform and be nourished.” In this way, what can the Three Corpses do to a person? Therefore, when the body is at peace, the family and the state can be preserved; when the inner mind is settled, a person’s nature and life can be preserved.

If one indulges in wine and sex and craves fishy and meaty foods, the mind will change along with the desires, all manner of delusive thoughts will arise, and one will stray ever farther from the Dao.

Afterword

Humans observe the Qi (vital energy) of Yin-Yang and thereby form the bodily form constituted by the “Four Greats.” A person’s body is comparable to a state: the chest and face are like palaces and chambers, the four limbs like the suburban outskirts. Shen (spirit) is like the ruler, blood like the ministers, and Qi like the common people. When the ruler’s civilizing influence can extend throughout the people, the realm is at peace; when the blood and Qi within the body are in harmony, the four limbs become unobstructed and at ease.

Therefore the sage nourishes and regulates the body while illness has not yet arisen, cherishing a lifespan that is long-lasting and undiminished. He follows the expansion and contraction of the emotions and aspirations, adjusting his conduct at any time. He refines and nourishes the Shen through quietude and simplicity, taking cautious action as the foundation of the art of nourishing life. A scripture says: “If people do not stand in awe of awesome power, then great awesome power will descend.” If in nourishing life one is completely without caution, the heart-Shen becomes scattered and difficult to regulate; the physical form is restless, the Shen dissipates and grows dim, the will floats about, and the mind-intent is unrestrained.

Laozi said: “Those who are good at nourishing life walk on land without encountering rhinoceros or tiger, and enter military formations without being harmed by weapons.” This is a metaphor to illustrate that one should be cautious and fearful in one’s doings. Laozi also said: “The five notes make the hearing dull; the five flavors spoil the sense of taste.” Therefore nourishing life should maintain a bland and quiet state.

There are many methods of nourishing life: burning incense and chanting scriptures, pacing the void and treading the Dipper (walking according to ritual paces, stepping on the Gang and pacing the Dipper), wearing high crowns and short robes, consuming cypress leaves and pine seeds, refining mercury and firing cinnabar, ingesting pills and powders made from herbs, and so on—the paths are numerous and hard to describe completely. Although the methods are different, their goals can be interconnected. As long as one is sincere and persistent, remaining devout for many years, the True Lord (a deity venerated in Daoism) may secretly offer protection. A scripture says: “Heaven observes all things with clarity, granting blessings to the good and sending down misfortunes to the wicked.” Heaven and earth endure long, and the Shen of sages and worthies likewise does not perish. Life is the great De (Virtue/Power) of heaven and earth, while death is something heaven and earth detest. Therefore one must wipe away the dust and dirt, keep far from the harm of death, quiet the five viscera, circulate the Three Origins (the designation in Daoist internal alchemy for the primordial Qi within the body), open the wondrous Huangting scripture, and study the secret instructions of the Purple Chamber (the inner landscape of the body spoken of in Daoist internal alchemy). In this way one can both preserve the physical body and transcend it, remain hidden or become manifest, go beyond the transforming state of ordinary mortals, and enter a vast, boundless realm. Without deliberately applying the mind one can still see clearly; without wings one can still fly. Freely enjoying oneself in the halls of bright rosy clouds and the chambers of azure clouds, there is then hope of attaining longevity.

The Jing (scripture) says that Laozi cultivated himself for one thousand two hundred years without his physical form ever aging; it also says that only when the Shen (spirit) guards the physical form can longevity be attained. The Dao (the Way) of longevity is not transmitted to those who are not worthy and wise. Would a person who leaks it rashly incur guilt? If the celestial officials truly hear of such matters, they will record that person’s name in the immortal registers. Fortune and misfortune affect nine generations of ancestors, yet ascent to immortality or sinking into oblivion ultimately rests on one individual; how could all the ignorant and ordinary people of the world be allowed to hear and see it?

Since the days of Fuxi and Xuanyuan, the longevity methods of Guangchengzi, Chisongzi, Lingwei, Anqi and others have been clearly transmitted. Why then do people remain confused and find it difficult to return to the correct Dao? There are also those endowed with the chaotic natural Qi (vital energy), whose body and mind accord with transformation, whose wisdom penetrates the ten thousand things, and whose attainment of the Dao is second only to the Three Pure Ones (Sanqing); they belong to the class of immortal perfected such as Gaoxuan Huangren. Others have cultivated merit through successive lives, their De (Virtue/Power) widely benefiting all, their spiritual powers and transformations inexhaustible, able to fly and ascend at will, such as Du Chong and Yin Gui. Still others dwell in the mountains nourishing Qi, purifying the heart and reducing desires, practicing Wuwei (non-action) while guarding the Dao, cultivating Jing (essence) and Qi until the inner mind is as clear as the blue sky, such as Xu You and Chao Fu. Ancient deeds are recorded in the classics, and recent events circulate among the people. The ignorant are as if blind and deaf to this, while the wise thereby gain honor and nobility.

Tao Yinju (Tao Hongjing) read books and compiled histories until his learning filled his belly; in the end, what did he obtain? Prolonged fasting that emptied the abdomen—where does it ultimately lead? Possessing rare worldly achievements, of what use are they? Understanding celestial phenomena and communing with divine spirits, what is truly understood at last? Laozi said: “When gold and jade fill the halls, no one can keep them; wealth and honor followed by arrogance and complacency only bring disaster upon oneself.” Why not eliminate even a little distracting thought from the mind and enter the gate of the empty and void Great Dao? Even if heaven and earth are destroyed, I remain preserved; even if the ten thousand things turn to dust, I still exist. Accumulating good deeds brings blessings to later generations and preserves harmony and balance; accumulating evil deeds damages oneself, and then regret comes too late. This shows that the Dao does not fail people; people fail the Dao. How can the teachings left by sages and worthies be taken lightly?

People live in the dusty world and are often worn down by myriad affairs. It is not necessary to practice bigu (abstaining from grains) and dwell in the mountains, nor to abandon secular life all at once. Simply follow the seasons in nourishing the body, gradually reduce extravagance, refrain from excessive craving for the five flavors or the pleasures of sound and color, and know how to remain clear, still, and indifferent while following what is natural; then one can grasp the marvel of the Dao of longevity.

Heaven belongs to Yang and governs movement; earth belongs to Yin and governs stillness. Celestial bodies revolve, yet the North Star (the region near the Pole Star) does not shift; the earth appears motionless, yet rivers flow eastward. Therefore stillness is the original mind of heaven, and movement is the Qi mechanism of earth. When the heart-mind and Shen are made quiet while the Qi mechanism circulates, there is no Dao that cannot be cultivated, and illness does not easily arise.

Those who study the Dao should widely perform yin de (hidden virtue, good deeds done without seeking fame), hold a compassionate heart to help others, value the Dao and regard wealth lightly, not begrudge gold and jade, and aid the poor; this is planting the field of blessings. Silently nourish Qi, keep the heart-mind and Shen tranquil and peaceful, treat others with goodness and humility, without deception or cunning. Have few thoughts, speak little, desire little, and worry little. Do not believe strange rumors, do not kill, do not secretly harm others, and do not greedily eat the five pungents (onions, garlic, and other strongly scented vegetables). Do not casually give clothing or towels to others, and do not argue over right and wrong. Do not defile facing north, and do not gaze long at the sun, moon, or stars. On the six Jia days (sexagenary days containing “Jia,” such as Jiazi and Jiaxu) do not eat scaly creatures; on the last day of the month and the first day one should contemplate cultivating goodness; on Jiazi and Gengshen days sit quietly in a separate chamber.

When sleeping, avoid empty, high, and open rooms, both because wind and fog are hard to guard against and because they make the hun and po souls dazed. Do not sleep on the back, do not use too high a pillow, and do not leave a lamp at the sleeping place. When walking at night, sound the heavenly drum (a Daoist nourishing-life method, usually tapping the sides of the occiput). On the eight festival days (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice) do not issue commands of authority; the Autumn Equinox especially requires fasting and a quiet mind. The spirit-immortals’ eulogy says: “To ascend to heaven, be cautious at the Autumn Equinox; heaven hears matters large and small. Seeking immortality while carrying guilt is truly difficult; knowing this, students of the Dao become vigilant.”

If dreams are restless and the heart palpitates with alarm, it may be that the seven po souls are about to scatter and the five Shen contend, with illness and disaster about to invade; one must carefully regulate and protect. Sit upright morning and evening, knock the teeth thirty-six times, then recite the incantation:

The deities including the Nine Heavens High Emperor, the Four Gates and Eight Spirits, the Seven Chambers and Three Mysteries, the Three Su and Nine Jing, and others. If a person feels panic and palpitations in the heart, this is regarded as a sign that the seven po souls are about to disperse, the five Shen (spirits) are disturbing one another, and illness and calamity are about to invade, therefore one must guard carefully. Sit upright morning and evening, knock the teeth thirty-six times, then recite the incantation:

“Nine Heavens High Emperor, Four Gates Eight Spirits, Seven Chambers Three Mysteries, Three Su Nine Jing, together with Taiyi and Taokang, please report upward to the Three Pure Ones (Sanqing) (the realm where the honored Daoist deities reside), inform the Imperial Lord, gather the Qi (vital energy) of life, stabilize Huangning (the Shen or divine Qi within the body), swiftly recall the seven po (the hun-po that constitute the spiritual activities of the human body), and inspect their condition in the Spirit Court (the dwelling place of the body’s Shen). If there is anything inauspicious, or the seven corpse-ghost soldiers (evil spirits in Daoist conception), simply invoke the Two True Ones (two true deities), and they can refine the form with light. Great Shen of Taiwei, please slay the evil Jing, cause the three Shen to be peaceful and compliant, the blood corpse to sink into stillness and dissipate, and the Shen to return to a place of tranquility. Wherever one goes all becomes auspicious, enable me to become an immortal, and long preserve my lifespan.”

Shennong’s Dietary Taboo Methods

Eating millet together with mallow will cause abdominal stagnation and lump-like disorders; eating soybeans together with pork will cause obstruction of the Qi mechanism; eating green beans together with grasshoppers and carp will make a person emaciated; dried meat that has been sun-exposed in summer, if eaten, will induce worm-accumulation illnesses. The concluding “Prayer Wheat Avoidance Caution Method” is the title of the next item.

Eating millet together with mallow greens may give rise to diseases involving accumulations, lumps, and conglomerations in the abdomen. Combining soybeans with pork can result in obstruction of the Qi (vital energy) mechanism. Consuming green beans along with grasshoppers and carp may cause a person to become emaciated. Dried meat that has been sun-dried in summer and left standing for a long time, if eaten, may produce parasitic diseases. Wheat flour eaten with pork can trigger severe sores and may also cause wind diseases to flare up. Eating too many red adzuki beans will make a person thin and haggard. Sweet porridge consumed with cocklebur may lead to stagnation and accumulation in the abdomen. If liquor, when one is about to drink it, does not show a reflected image, it should not be consumed, as it may prove fatal. Overnight mallow greens, if eaten, may cause various kinds of accumulation diseases. Mallow greens eaten together with carp and grasshoppers will harm the body. Mustard greens combined with rabbit meat may bring on serious illness. White lettuce eaten with cheese or yogurt may produce inch-white worms (intestinal parasites). Raw scallions with honey will damage the body. Scallions eaten with parrot, pheasant meat, or white dog meat may induce diseases of madness, chaotic evil influences, and abdominal accumulations. Leeks with beef may cause emaciation. Wild lettuce should not be eaten with honey, lest one suffer from hemorrhoids. Flowers ought not to be eaten in excess, as too much easily generates phlegm and drowsiness. Eating too many raw fruits of various kinds readily brings on old ailments. Plums eaten with honey and then followed by drinking water easily produce phlegm. Eating peaches and then entering water may cause lin syndrome (symptoms of difficult, frequent, and urgent urination). Raw fruits that have been left for many days before being eaten easily trigger old diseases. Fruits that sink when placed in water should not be eaten, as they may lead to accumulation diseases either externally or within the abdomen.

The Dao of nourishing life lies in avoiding foods associated with one’s own natal destiny (benming), for it is held that consuming them will prevent a long lifespan. The meat of livestock that have died a natural death should not be eaten, otherwise it will harm the body. Raw fruits left standing for many days and then eaten easily rekindle old ailments; fruits that sink in water are likewise inedible, lest they cause accumulation disorders.

The Dao (the Way) of nourishing life (shesheng) forbids eating foods that correspond to the Chinese zodiac signs or fate numbers of one’s parents or oneself, as this will shorten one’s lifespan. Livestock that have died a natural death must not be eaten, lest they harm the body. Combining meat with cow’s milk produces worms; eating donkey meat, horse meat and pork together brings on cholera. If the viscera or torso of an animal look as though they have been washed with water and pick up no dust, they contain violent poison and are inedible. Horse meat must not be eaten with cocklebur or stale rice, or it proves harmful. Mutton must not be taken with raw sliced meat or dairy products, lest it injure the body.

Food on which flying bees have alighted is poisonous and should not be consumed. Meats of every kind must not be scored with twigs of mulberry or cudrania, otherwise a disease of malignant worms arises. Sheep liver eaten with raw pepper damages the heart and liver; pork liver eaten with sliced raw meat produces shenju (a type of sore). Rabbit meat combined with ginger induces cholera; pork and beef taken with dairy form a qi-blockage (a disorder of stagnant, accumulated qi); parrot meat eaten with turtle is harmful.

On the Renzi day (one day in the stem-and-branch calendar) one must refrain from killing any black living creature. On the Bingwu day it is unwise to eat parrot meat and the like, for this is thought to invite fire. On the Gengshen and Jiazi days one should fast, offer sincere sacrifice to ghosts and spirits, and avoid other activities.

Any meat that, after boiling or roasting, still does not change color is harmful. Those who have just recovered from a febrile illness should avoid all flesh; while the disease is not yet fully healed, boiled chives and similar foods are likewise forbidden.

Self-massage methods

First extend both hands leftward and rightward, upward and downward, forward and backward while staring wide-eyed and clicking the teeth. After rubbing the hands until they grow warm, use them to massage the heels, then pull the ears, twist the waist, and repeatedly vibrate the body. These movements are performed using only the reverse of the hands; afterward pull both feet while stretching the body upward and folding it downward. The complete sequence may be repeated about seventy or eighty times and must be executed slowly.

At the same time visualize the Taihe Qi (harmonious vital energy) in empty space gradually descending, entering the body through the crown of the head just as clouds and mist enter a mountain, seeping into the skin and muscles, then penetrating the abdomen and four limbs so that the five viscera are all moistened and nourished. Next pull both feet, extend the body upward and bend it downward, again repeating the motion about seventy or eighty times while still proceeding slowly. Continue visualizing the Taihe Qi entering the body.

If rumbling sounds arise in the abdomen, concentrate the mind in focused contemplation and do not allow the thoughts to dwell on external affairs. The scripture states that this enables the Yuanqi (primordial Qi, the fundamental vital energy of the human body) to reach the Qihai (the Dantian energy-center region below the navel); after a brief interval it naturally arrives at the Yongquan (the bubbling-spring acupoint on the soles of the feet). Practice the sequence once a day, or at most three times. It is said that this strengthens physical vitality, sharpens hearing and brightens vision, and dispels a hundred illnesses. If one persists over the long term without neglecting the practice, accumulating a total of ten million repetitions, one will not be far from becoming an immortal.