《太上老君养生诀》

The Most High Lord Lao said that the immortals of antiquity practiced daoyin, a method of regulating qi and blood by stretching, flexing, and moving the body so as to draw out the physique and mobilize every joint, thereby postponing old age. This practice is known as the Five Animal Frolics, a form of daoyin that imitates the movements of five creatures. Extending the four limbs and exercising the sinews and bones is itself daoyin. Whenever the body feels unwell one performs a complete set of the animal postures and stops upon breaking a sweat. Afterward the body feels light and at ease. Those who persist generally live beyond nine hundred years with keen hearing and eyesight and firm teeth. Although the method of daoyin is quite simple, few people truly continue it, which is a great pity.

In the Tiger Frolic one supports the body on all fours, leaps forward three times and then backward three times, and stretches the torso now forward and now backward. One raises the head to gaze at the sky, then immediately turns to lie prone and crawls seven times forward and seven times backward.

In the Bear Frolic one lies on the back, clasps the hands beneath the knees, raises the head and tilts it to the left, repeating seven times on each side. One then hops on the ground while supporting oneself with the hands first to the left and then to the right, seven times each.

In the Deer Frolic one supports the body on all fours, stretches the neck and looks back three times to each side, then extends the left forelimb together with the right hind limb, followed by the right forelimb and left hind limb. These alternating extensions and contractions are performed three times on each side and then stopped.

In the Ape Frolic one hangs from an object, stretching and contracting the body while moving it up and down seven times, then hooks the feet onto an object and hangs inverted seven times on each side. Sitting down, one grasps a foot with either hand and presses five times with each. The original later repeats the Ape Frolic once more and adds “seven times each” at the end.

In the Bird Frolic one stands, lifts one foot, extends both arms and waves them vigorously fourteen times to each side. Sitting with the legs stretched out and raised, one pulls the toes seven times on each side, then extends and contracts the arms seven times each.

The Five Animal Frolics should be practiced according to one’s own strength, taking perspiration as the proper measure. The exercise lightens the body, aids digestion, increases vitality, and dispels all manner of illness. Hua Tuo followed this regimen and remained robust well past the age of one hundred; he transmitted it to his disciple Wu Pu of Guangling, who likewise attained longevity.

The second chapter concerns the ingestion of qi together with the six exhalations, a method of nourishing life that regulates the breath and employs six varieties of qi.

The character “yan” corresponds to the lungs. The lungs are connected with the five viscera and readily become congested in the nose after exposure to wind. When related disorders appear, one may sound the syllable “yan” while practicing tuna (the regulation of breath) in order to restore balance.

The character “he” corresponds to the heart, which is linked to the tongue. As the scripture explains, when heart-fire grows excessive the tongue becomes dry. When related disorders appear, one may sound the syllable “he” together with tuna in order to restore balance.

The character “hu” corresponds to the spleen, which is linked to the lips. As the scripture explains, when spleen Qi (vital energy) turns warm and hot the lips grow dry and parched. When related disorders appear, one may sound the syllable “hu” together with tuna in order to restore balance.

The character “xu” corresponds to the liver, which is linked to the eyes. As the scripture explains, when liver Qi becomes vigorous the eyes turn red. When related disorders appear, one may sound the syllable “xu” together with tuna in order to restore balance.

The character “chui” corresponds to the kidneys, which are linked to the ears. As the scripture explains, when kidney Qi is deficient deafness may result. When related disorders appear, one may sound the syllable “chui” together with tuna in order to restore balance.

The character “xi” corresponds to the Sanjiao (one of the functional systems of the zang-fu organs described in traditional Chinese medicine). When related disorders appear, one may sound the syllable “xi” together with tuna in order to restore balance.

The Third True Secret of Nourishing Life

Persons of the highest caliber who cultivate these methods preserve their true nature and lengthen their years. Those of middling capacity avoid manifold calamities. Those of lesser capacity escape unforeseen disaster. The ignorant who hold these methods in contempt may see their nature and life wither away before their time.

Lord Lao said: The human body is like a country. The chest and abdomen are like palaces, the four limbs like the borders of the territory, the bones and joints like the hundred officials, and the textures and meridians of the body like thoroughfares extending in all directions. Shen (spirit) is like the sovereign, blood like the ministers, and Qi (vital energy) like the common people. One skilled at nurturing the body is like a wise sovereign skilled at governing the country. Cherishing the people allows the country to be at peace; cherishing the original Qi allows the body to be preserved. If the people suffer hardship, the country perishes; if the original Qi is exhausted, life comes to an end.

Therefore, those who have attained the Dao (the Way) and insightful practitioners ought to begin nurturing before illness arises, rather than seeking remedies after the body has deteriorated. One must know that life is difficult to preserve yet easy to lose; Qi is difficult to keep clear and harmonious yet easy to become turbid. Understanding how to assess the times and gauge circumstances allows one to stabilize the country; restraining preferences and desires allows one to preserve life.

Those skilled in nourishing life must first eliminate six factors that harm body and mind in order to preserve life and extend longevity. These six are: not coveting fame and profit, restraining enjoyments of sound and beauty, remaining indifferent to wealth and possessions, reducing greed for the flavors of food and drink, eliminating flattery and deceit, and dispelling jealousy. Once these six are removed, the way of nourishing life becomes easy to practice. If they are not removed, even if the mind aspires to mysterious and subtle principles, the mouth recites true Jing (scriptures), and one absorbs Jing (essence) while circulating the breath, it still cannot remedy the fundamental problem of life’s brevity. This is abandoning the root while vainly pursuing the branches, and truly merits vigilance.

To preserve original authenticity, one should think less and worry less, laugh and play less and speak less, rejoice less and anger less, greedily enjoy less and sorrow less, prefer less and dislike less, handle trivial matters less and scheme less. Excessive thinking damages the Shen, excessive worrying exhausts the heart-spirit; excessive laughter causes the Qi mechanism of the viscera to rebel upward, excessive speech depletes the Qihai (sea of Qi, the place where the body’s original Qi gathers); excessive rejoicing easily allows wind pathogens to invade the bladder, excessive anger causes the Qi and blood in the body’s textures to float and overflow; excessive greedy enjoyment scatters the heart-spirit, excessive sorrow withers the hair; excessive preference unbalances the will and Qi, excessive dislike scatters Jing, Qi, and Shen; excessive affairs dry and tighten the sinews and vessels, excessive scheming plunges wisdom into confusion. These harms to life are more severe than chopping with an axe; the erosion of original nature is fiercer than jackals and wolves.

Do not sit for long periods, walk for long, look for long, or listen for long; do not force oneself to eat. Eating when not hungry tires the spleen; do not force oneself to drink, for drinking when not thirsty causes the stomach to become full and distended. The body should be frequently active, and meals should reach only half satiety; labor should not be excessive, and eating should not be overly full. In winter do not go empty-bellied in the morning or evening; in summer do not eat too fully at night. Rise no earlier than the time when geese cry, and no later than after the sun has risen.

When the inner mind is clear and bright, the true Shen (the spirit within the body that presides over life) can peacefully occupy its position; when the breath is settled, pathogenic Qi departs from the body. Fraudulent conduct causes the spirits to grieve; contention with others causes the spirits to be dejected; slighting and insulting others diminishes one’s blessings; killing living beings necessarily shortens one’s lifespan. Performing one good deed delights the hun-spirit; performing one evil deed pleases the po-spirit. One should constantly maintain a heart of generosity and peace, guarding oneself in tranquility and stillness, so that form and spirit may be settled. Thus the name is recorded in the register of life (the roster that records lifespan), and offenses are erased from the register of death. The principles of nourishing life are entirely herein.

The “Mysterious Female Gate” (referring to the place of inhalation and exhalation) is the fundamental root of the generation and transformation of heaven, earth, and all things. Breathing should be prolonged and subtle, seeming both present and absent, and should not be forced in its application. This pertains to the mouth and nose: through the method of exhaling and inhaling, one expels the turbid Qi (vital energy) and inhales the clear Qi, thereby allowing the Qi of Yin-Yang, of generation, and of extinction to circulate. One should examine and diminish one's faults daily; herein lies the entire principle of nurturing life.

Each morning, sit facing south with both hands extended and resting on the knees, slowly pressing the two knee joints. First, slowly exhale the turbid Qi through the mouth, then inhale the clear Qi through the nose; this is called “exhaling the old and inhaling the new.” After inhalation, pause briefly before slowly exhaling. Then, stretch and press with the hands to the left and right, up and down, and front and back. During inhalation, visualize the Taihe Yuanqi (the harmonious and pure primordial Qi) entering from below, pervading the five viscera and moistening the four limbs, as mountains receive cloudy vapors and the earth accepts rain and dew.

If the Qi flows freely, one will feel a gurgling movement in the abdomen. Practicing this breath regulation ten times will make the body feel moistened, the complexion lustrous, the ears keen and eyes bright, food more flavorful, physical strength doubled, and all illnesses eliminated.

Another method: one may practice after midnight and before noon, when the Qi (vital energy) is abundant; at other times when the Qi is weak, there is no need to regulate the breath. When regulating the Qi, one should lay out a thick and soft mat, with the pillow at a height suitable to the body. Lie supine, extend both legs, and hold the hands in the gushou posture (a Daoyin gesture of tightly clenched fingers), four or five cun from the body; the two feet should also be four or five cun apart. Gently inhale the Qi of the sun through the nose, then use the mind-intent to guide this Qi throughout the entire body. Then hold the breath until it can no longer be held, and slowly exhale it through the mouth, without allowing the ears to hear the sound of the exhalation.

If one suffers from cold-heat disorders, miasmic diseases, or swollen feet and similar ailments, one should regulate the Qi regardless of the time. After holding the breath to the limit, slowly exhale it through the mouth, likewise without letting oneself hear the sound of exhalation. If one has not recovered that day, practice again the next day; it will usually be well within two or three days. If there is cold pain in the heart, use the “hu” method of exhalation; if there is hot pain in the heart, use the “chui” method of exhalation. If the feet are painful, use the “xu” method of exhalation; if the lungs are painful, use the “yan” method of exhalation. Regulate twenty-four times after midnight, eighteen times at cockcrow, twelve times at first light, and twelve times at sunrise; the more one regulates, the better. Before practicing this method, first perform the eighteen postures of Daoyin (exercises for stretching the limbs and regulating the breath), then massage twenty-four times. People rely on Daoyin to expel diseases of the five viscera.

Those afflicted with heart disease will have manifestations of cold or heat in the body. The method of discerning heart disease is this: the heart belongs to Fire in the Five Phases (Wood, Fire, Earth, Metal, Water), and its color is red; in dreams one will see people wearing red clothes, holding knives, staffs, or fire to intimidate oneself. In treatment, use the two exhalation methods of “hu” and “chui” to expel the illness: “hu” is used to expel cold, “chui” to expel heat. Before practicing, first perform the eighteen-posture Daoyin and massage twenty-four times, using Daoyin to expel diseases of the five viscera.

Those afflicted with lung disease experience fullness and distension in the chest and back, with restlessness in the four limbs. The method of discerning lung disease is this: the color of the lungs is white; in dreams one will see male and female relatives wearing white clothes, embracing one another, or one will see one’s parents, brothers, wife, and children. In treatment, use the “he” exhalation method to expel the illness.

People with liver disease often feel worried, melancholy, and unhappy, and they may also suffer from headaches and eye pain. Upon observation, the color corresponding to the liver is cyan. In dreams they might see a person dressed in cyan clothes holding a cyan knife or staff, or they might dream of fierce beasts such as lions, tigers, and wolves coming to frighten them. The method of regulation is to emit the sound “xu” in order to adjust the breath.

Those with spleen disorders experience a wandering sensation of wind throughout the body, sometimes with slight itching, together with feelings of oppression and pain in the chest and abdomen. Observation shows that the color associated with the spleen is yellow. Dreams may involve yellow objects, a child striking someone under the armpits, or a whirlwind circling around oneself. Regulation is achieved by producing the sound “xi” while adjusting the breath.

Individuals suffering from kidney disease feel cold in the body and have weakened yin Qi (vital energy). The corresponding color for the kidneys is black. Dreams often feature a person in black clothing holding a knife or staff to intimidate them. The method of regulation employs the technique of swallowing Qi to adjust the breath. Practice this thirty-six times in each session. If persistent practice still brings no improvement, it should be combined with Daoyin exercises directed to the left and right (bodily movements that regulate the flow of Qi) as well as massage.

The treatise states that the physical form is the fundamental dwelling place of the Shen (spirit), while Qi is the vital force upon which the spirit depends for its maintenance. Therefore both form and spirit rely on Qi in order to exist. The four limbs must be made harmonious and comfortable so that Qi can circulate freely through the six fu (the bowel organs associated with the viscera in traditional medicine). Once the mechanism of Qi becomes obstructed, illness arises. Although the human form is originally empty and without substance, it is constituted by Qi. When breath is regulated properly, all manner of diseases recede of their own accord; if the methods of exhalation and inhalation are unsuitable, various diseases may ensue. Those skilled in nourishing life must first understand the methods of regulating Qi. This is what is meant by regulating the breath and cultivating life in order to attain longevity, peace, and a joyful state of mind.

The Taishang Laojun Yangsheng Jue is complete.