《太清导引养生经》

Chisongzi was the rain master of the Shennong era, able to rise and fall with the wind, and he was still alive in the time of Gaoxin.

Every morning after rising, first spread a mat and face east. Cross both hands and raise them above the head, then pull the head downward until it nearly reaches the ground, performing the “five weng and five breaths” as stated in the original text, then stop. This method is used to relieve bloating. (The term “five weng” is suspected of being a textual error, making the precise procedure difficult to determine.)

Next, press the back of the head with the right hand while supporting the ground with the left elbow and stretch as far as possible; then reverse, pressing the occiput with the left hand and supporting with the right elbow, stretching fully as well. Perform each posture five times before stopping, in order to stretch the sinews and bones.

Then press both hands on the right knee, extend upward toward the waist, and rise while lifting the head as high as possible; after five breaths, stop. This stretches the waist.

Support the waist and press the left knee with the left hand while stretching the right hand upward with full effort; switch sides so the right hand supports the waist and presses the right knee while the left hand stretches upward. Perform five breaths on each side, then stop. This stretches the heart and abdomen. Next, support the waist with the left hand and stretch the right hand fully upward, then reverse the positions; after five breaths, stop. This stretches the abdomen.

Cross both hands in front of the chest and flanks and continuously shake the head from side to side until the greatest amplitude one can bear is reached, then stop. This method stretches the face and ears and prevents the invasion of pathogenic Qi (vital energy).

Cross both hands below the waist and stretch toward the upper left; after five breaths, stop. This stretches the abdomen.

Once more, cross both hands in front of the chest and flanks and shake the head left and right without pause until the limit of endurance, then halt. This likewise stretches the face and ears, preventing pathogenic Qi from entering.

With hands crossed below the waist, rock the body from side to side until the maximum bearable range, then stop. This makes the blood vessels unobstructed.

Cross both hands, stretch them to the utmost, and then draw the shoulders left and right.

Cross the hands, reverse them, and raise them above the head, adjusting the stretch to either side. This stretches the lungs and liver.

Cross both hands in front of the chest and extend them fully left and right. This eliminates the oppressive Qi lodged in the skin.

Finally, cross the hands and stretch them laterally while shrugging the shoulders to pull the skin; then stand and rock from side to side, activating the two meridians, in order to eliminate foot Qi.

The foregoing is the Daoyin method of Chisongzi. It is said to be able to expel all manner of diseases and to prolong life. It should be practiced daily; long-term persistence will bring benefits.

Master Ning lived in the era of the Yellow Emperor and served as pottery supervisor, the official in charge of pottery affairs. He could accumulate flames so that he burned himself within the fire and rose and fell with the smoke, yet his clothes were never scorched.

He regularly practiced after the zi hour and before the wu hour by unbinding his hair, facing east, forming wogu (grasping firmly by making fists with the thumbs tucked into the palms), and holding the breath once. He then raised both hands and performed daoyin movements to the left and right before covering both ears with his hands. It is said that this keeps the hair black and prevents it from turning white easily.

Pulling outward three times and then massaging the meridians on both sides of the nape of the neck with the fingers three times is said to brighten the eyes. Sitting facing east, holding the breath twice, pointing the middle fingers of both hands into the mouth, and then spitting saliva is said to keep the saliva from turning white.

Pulling outward three times and massaging the meridians on both sides of the nape three times is likewise said to brighten the eyes. Sitting facing east, holding the breath twice, pointing the middle fingers into the mouth, and spitting saliva fourteen times, then rubbing the palms together and wiping the eyes, is said to brighten the eyes.

Sitting facing east and holding the breath three times while pinching the sides of the nostrils with the hands is said to cure chronic polyps growing in the nose. Sitting facing east, holding the breath four times, and then knocking the teeth any number of times, followed by bending forward, lying on the side, and holding the breath six times, is said to treat deafness, blurred vision, and dizziness.

Turning the body around and holding the breath seven times is said to treat chest pain and coughing. Embracing both knees, raising the body and supporting it on the ground, and holding the breath eight times is said to treat pathogenic heat from the chest upward through the head, neck, ears, eyes, throat, and nose.

Removing the pillow, forming wogu, holding the breath, raising the body and supporting it on the ground, and holding the breath nine times with the head facing east is said to allow the Qi (vital energy) to flow smoothly up and down. Gently inhaling through the nose is said to improve weakness. When one cannot follow the methods of Yin-Yang seasonal timing, one should not practice during the “great yin” period.

The toad method of circulating Qi, which imitates the toad’s activity in breathing and daoyin, consists of sitting upright, naturally swinging both arms, and holding the breath twelve times; it is said to be very helpful for overwork and fatigue.

Lying on the left or right side and holding the breath twelve times is said to treat accumulations of phlegm-fluid that are difficult to disperse. If the phlegm-fluid disease is on the right side, lie on the right; if on the left, lie on the left. If there is stagnant Qi that will not disperse, a method of expelling Qi may be used to discharge it.

At sunrise, noon, and sunset, standing upright facing the sun, holding the breath nine times each time, raising the head to absorb the jing (essence) of sunlight, and then swallowing it in nine portions is said to greatly replenish jing-qi.

The method of hanging both arms down and holding the breath when entering fire so as not to be burned by the fire:

Squatting while facing south, pass both hands between the bent knees so that the palms rest close against the soles of the feet with the five fingers curled inward. This movement helps stretch the waist and may be used to regulate lin syndrome and enuresis.

Sitting in the manner of a winnowing basket with the legs spread apart, pass both hands between the two feet, bring them together, then cross the hands and pull forward with utmost effort. This movement is used to regulate the leakage of Jing (essence) and Qi (vital energy) that occurs in sleep.

Crossing both hands and placing them beneath the chin, stretch with utmost effort; this can help regulate Lung Qi and relieve sudden attacks of wheezing and coughing.

Raising both feet so that they draw close to the two cheeks while supporting the body with both hands on the ground. This movement may be used to regulate long-term congestion and blockage.

Raising the right hand while extending the left, then after sitting properly placing the right foot over the left. This movement is used to relieve “shiwan tong” (the original disease name, whose precise referent remains unclear).

Raising both feet so that they draw close to the two cheeks while supporting the body with both hands on the ground. This movement may be used to regulate long-term congestion and blockage.

Raising the right hand while extending the left, then after sitting properly placing the right foot over the left. This movement is used to relieve “shiwan tong” (the original disease name, whose precise referent remains unclear).Facing south in a squatting sit, pass both hands through the space between the bent knees so that the palms lie close to the soles of the feet, with the five fingers curling inward. This movement helps to stretch the waist and can be used to regulate lin syndrome (strangury) and enuresis.

Sit in the manner of a winnowing basket, with both legs spread apart; pass both hands between the two feet and bring them together, then cross the hands and pull them forward with full effort. This movement is used to regulate the leakage of Jing (essence) and Qi (vital energy) during sleep.

Cross both hands and place them beneath the chin, stretching with full effort; this can help regulate Lung Qi and relieve sudden attacks of wheezing and coughing.

Raise both feet so that they come close to the cheeks, supporting the body with both hands on the ground. This movement can be used to regulate long-standing obstruction and stagnation.

Raise the right hand and extend the left hand; after sitting properly, rest the right foot upon the left foot. This movement is used to relieve “shi wan tong” (a disease name in the original text, the specific meaning of which is unclear).

Raise both feet so that they come close to the cheeks, supporting the body with both hands on the ground. This movement can be used to regulate long-standing obstruction and stagnation.

Raise the right hand and extend the left hand; after sitting properly, rest the right foot upon the left foot. This movement is used to relieve “shi wan tong” (a disease name in the original text, the specific meaning of which is unclear).

Sit on the ground with both feet crossed and folded. Pass both hands through between the bent legs, lower the head, and cross both hands behind the neck. This can treat conditions of prolonged exposure to cold in which the body cannot warm itself.

When the ears cannot hear clearly, do not force a correction; when the sound is doubled, do not stop breathing. (The meaning of this sentence in the original is not sufficiently clear; it is translated literally.)

When practicing Xingqi (breath regulation and Daoyin), lead the Qi-intention from the head down to the soles of the feet. This can be used to treat scabs, dafeng (an ancient term for severe skin diseases and similar conditions), pianku (hemiplegia or loss of use of one side of the body), and various types of bi disease (numbness, pain, or impaired movement of the limbs).

Vigorously vibrate both arms to the right, repeating this nine times in succession without pausing in between. This can treat pain in the arms, fatigue and lassitude, as well as limbs that fail to obey due to Feng-qi (wind-qi).

Turtle and Soft-shelled Turtle Xingqi Method:

Cover the mouth and nose with clothing and regulate the breath nine times consecutively; then allow the breath to return to evenness and gently exhale the Qi from within the body through the nose. This can treat nasal obstruction and stuffiness.

Sit facing east, raise the head and regulate the breath five times; use the tongue to stir the saliva in the mouth, accumulate it until it fills fourteen times, then swallow. This can treat dry mouth and bitter tongue.

Wild Goose Xingqi Method:

Lower the head, rest the arms against the body, and regulate the breath twelve times in succession, while using the mind's intention to expel accumulated stagnation downward from within the body. This can cause retained water-fluids and leftover food remaining in the body to be discharged from below, after which the illness will improve of its own accord.

Dragon Xingqi Method:

The original text writes “pai di tou xia shi”; the meaning of this posture is unclear. Literally, it means lowering the head to look downward, and regulating the breath twelve times in succession. This can treat wind-rash, scabies, malignant sores, as well as symptoms of heat-evil that cannot be swallowed down.

One may observe the patient's condition: have the patient face the sunlight and lie in a brightly lit place, massage with the hands from the abdomen down to the feet, then grasp the feet with the hands and pull them; let the arms hang down twelve times. If there is still no improvement, then regulate the breath twelve times in succession. This method can treat warmth and heat in the feet, numbness, inability to walk, as well as pain in the waist and back.

Dragon Xingqi Method:

The original text again writes “pai di tou xia shi”; the meaning of the posture is unclear. Lower the head to look downward and regulate the breath twelve times in succession. This can treat wind-rash, scabies, malignant sores, as well as symptoms of heat-evil that cannot be swallowed down.

Place both hands crossed behind the neck; this can be used to treat toxic illnesses that have long remained uncured. If there is a large quantity of gas in the abdomen, spit it out.

When the moon rises at the beginning, middle, and end of the month, stand facing the moon, regulate the breath eight times in succession, raise the head to absorb the Jing-qi of the moon, then swallow it divided into eight portions. It is said that this can cause Yin-qi to increase; when women practice this, it can make the Yin-Jing more abundant and the uterus unobstructed.

Method of Raising Both Arms Upon Entering Water So As Not to Sink:

Sit facing north, stretch out both legs, and pull the five toes of the feet with the hands. This can treat atrophy and weakness of the futu area (the front of the thigh), as well as stiffness of the sinews and vessels.

Sit with both legs stretched out hastily, pass both hands through between the bent legs, support the hands on the ground, then bend the legs to press down on the hands and raise the body. This can also be combined with Xingqi, and is used to treat linli (dribbling and unsmooth urination) and pain in the breasts.

Cross both feet and raise them so that the neck rests on the feet, prop the body up with both hands on the ground, lift the body and maintain the position until the Qi (vital energy) reaches the limit of what can be endured. This movement can alleviate fullness and discomfort in the abdomen, expel the so-called “three worms” (a designation in ancient medical texts for pathogenic worms within the body), harmonize the five viscera, and allow the spirit and Qi to flow smoothly.

Squatting down, lift both feet with both hands, squat as steadily as possible and extend to both sides. This movement can be used to treat swelling and pain resulting from the upward surge of the Qi mechanism, as well as disorders caused by cold pathogens invading the upper and lower parts of the body, and it assists in replenishing kidney Qi.

Squatting down, cross both feet and raise them so that the neck rests on the feet, holding the position until the Qi reaches the limit of endurance. This movement can alleviate abdominal fullness, expel the so-called “three worms,” harmonize the five viscera, and allow the spirit and Qi to flow smoothly.

Squatting down, lift both feet with both hands, squat as steadily as possible and extend to both sides. This movement can be used to treat swelling and pain resulting from the upward surge of the Qi mechanism, as well as disorders caused by cold pathogens invading the upper and lower parts of the body, and it assists in replenishing kidney Qi.

Squatting down, grasp the five toes of both feet with both hands and lower the head as much as possible. This is said to gather the Qi of the five viscera, treat deafness and blurred vision; with long-term practice, it is said that white hair can turn black.

Lying supine, roll both hands outward, then immediately clench the fists and hold the breath; stretch the body along the direction of the heels and support it with the hands. This movement can be used to treat blockage of the Qi mechanism in the genital region, numbness and flaccidity of the sinews and vessels, and problems related to the scrotum. Then, supporting the body with both hands placed under the armpits, it can relieve fullness in the chest, dizziness, and withered weakness of the hands.

Turning both hands over to press on the knees, raise the head and gaze upward, inhaling in the manner of a turtle. This is said to allow the “great yellow primordial Qi” to reach the Dantian (energy center), the gathering place of breath below the navel, and to relieve pain in the waist and spine.

Pressing the nostrils tightly with both thumbs, hold the breath and send the Qi upward to the Niwan (the region within the brain of the head according to Daoist teachings). It is said that this enables the Yin-Yang Qi to circulate regularly, rendering one less susceptible to fatigue.

Grasping the hair firmly with the left hand and wrapping the right hand around to the back of the neck. This practice is said to cause blood and Qi to circulate each according to its origin, to close the Qi of the Juyang (generally referring to the Foot Greater Yang Bladder meridian), so that yin Qi does not leak outward; according to the original text, this is a beneficial method for harmonizing Yin-Yang.

Sitting upright, cross both hands behind the back. This posture, named “Daifu,” can be used to treat difficulty in defecation, promote abdominal flow, and improve weakness and emaciation of the body.

Sitting on the ground, cross both hands beneath the body; this can be used to treat fullness in the genital region.

Grasp the rope with both hands and hang the body inverted like a donkey suspended upside down, so that both feet are inverted above and one can see the feet. This can be used to treat dizziness and fengdian (an ancient term for certain manic, epileptic, or convulsive disorders). Grasp the rope with both hands, place the reversed hands on the back, and then pull the rope to suspend the body. This can be used to treat lack of concentration of the heart-spirit and difficulty swallowing food.

With one hand pulling the rope upward and the other grasping one’s own foot downward, this can be used to treat chronic hemorrhoids as well as swelling.

Sit on the ground with both legs extended straight, cross both hands to grasp both feet, and pull them toward oneself with utmost effort. This can be used to treat the stomach and intestines being unable to contain food, vomiting, and similar symptoms.

(This movement and its indications are recorded repeatedly in the original text: grasping one’s own foot downward can be used to treat chronic hemorrhoids and swelling; sitting on the ground with both legs extended, crossing both hands to grasp both feet and stretching with utmost effort, can be used to treat the intestines and stomach being unable to receive food, vomiting.)

Xiao Xiansheng said: If one wishes to eliminate the hundred diseases and render a person less prone to aging through daoyin (a method of health preservation by stretching the limbs and regulating the breath) and xingqi (regulating the breath and circulating the Qi (vital energy) within the body), one must constantly visualize in the mind a grain of “huandan” (the returning elixir, symbolizing the neidan (internal alchemy) that can restore the primordial Qi), and use it to cause the elixir Qi to return to the Dantian (energy center below the navel). The elixir enables a person to live, while “returning” can rescue a person’s life; when the primordial Qi is complete and sufficient one may prolong the years, and when the primordial Qi dissipates one will age.

Therefore daoyin can expel pathogenic Qi from the limbs and joints, allowing upright Qi to remain. If one can concentrate with sincerity, practice diligently, and continuously apply it amid daily actions and speech without interruption day or night, the joints will become robust, and it can also be used to treat various diseases. In cases of sudden wind-stroke, or of long-untreated henü (thus in the original text, the disease referred to being unclear), deafness, dianji, coughing with rebellious Qi, pain in the waist and back, and the like, one may consult the illustrations, practice xingqi and daoyin according to the site of the pain, and use the intention to expel the pathogenic evil. Xingqi can nourish the interior of the body, while daoyin can regulate the four limbs. By following the natural Dao (the Way), so long as one practices diligently, one may preserve longevity together with Heaven and Earth.

Peng Zu’s Valley Immortal External Guiding Method:

Peng Zu was a high official of the Yin dynasty who lived through the Xia dynasty into the Shang, and according to legend enjoyed a lifespan of seven hundred years; he frequently ate cassia, cultivated the Dao and attained it.

In ordinary times remove the outer clothing, stretch the waist, tighten the lower abdomen, breathe five times and then pause. This draws the kidney Qi and can be used to treat xiaoke (symptoms of excessive thirst and urination and the like), as well as to harmonize Yin-Yang.

Extend the left leg once more, bend the right knee, and press the right knee inward, holding the position for five breaths (about five respirations). This guides spleen Qi (vital energy) and eliminates cold-heat discomfort between the heart and abdomen as well as fullness and distension in the chest.

Pull both toes with the hands and hold for five breaths. This guides Qi in the abdomen, treats hernia, and opens the nine orifices of the body (the eyes, ears, nose, mouth, and the two excretory orifices).

Raise both toes upward and hold for five breaths. This guides the waist and spine, relieves numbness, pain, and hemiplegia, and clarifies hearing. With both feet facing inward toward each other, hold for five breaths to guide the Qi of the heart and lungs, eliminating cough and rebellious Qi that rushes upward. With both heels facing inward toward each other, hold for five breaths; this tightens the thighs, eliminates hemiplegia caused by obstruction of the five collaterals (the branch meridians of the jingluo), and clarifies hearing. With both feet facing inward toward each other, hold for five breaths to guide the Qi of the heart and lungs, eliminating cough and rebellious Qi that rushes upward. With both heels facing inward toward each other, hold for five breaths; this tightens the thighs, eliminates obstruction of Qi in the five collaterals, regulates the intestines and stomach, and expels pathogenic Qi.

Cover and press the meridians on the left side, bend the right knee, and press it inward, holding for five breaths. This guides lung Qi, eliminates pathogenic wind and conditions of weakness, and brightens the eyes.

Extend both toes and perform the action indicated by “hao,” holding for five breaths. This prevents cramping in the legs and feet.

Grasp the knees with both hands and pull them toward the chest, holding for five breaths. This relieves lower back pain.

Rotate both feet outward ten times, then inward ten times. This alleviates various forms of strain and overwork.

The foregoing is the external Daoyin method of Pengzu Guxian (a health-cultivation practice that guides the breath through bodily movements). It may be used to eliminate a hundred diseases, extend lifespan, and nourish the body. The complete method comprises ten sections, each consisting of fifty breaths; practiced five times this totals two hundred fifty breaths. Daoyin should be practiced from midnight until the cock crows, before daybreak. Avoid practicing after a full meal or after bathing.

Wangzi Qiao’s Eight Illnesses Daoyin method is intended to extend lifespan and nourish the body. The complete method comprises ten sections, each of fifty breaths, five repetitions totaling two hundred fifty breaths. Practice Daoyin from midnight to cockcrow, before dawn; avoid practice after a full meal or after bathing.

There is also Wangzi Qiao’s Eight Spirits Daoyin method, intended to extend lifespan and eliminate a hundred diseases.

When practicing Daoyin, the pillow should be raised four inches, the feet spread five inches apart, and the hands placed at the sides of the body three inches away from it. Untie the belt, let the hair hang loose, lie supine and stretch the body, thinking of nothing else and concentrating to settle the mind. Then slowly inhale through the nose and exhale through the mouth, allowing the Qi (vital energy) to reach all parts of the body in sequence; after finishing, begin again from the start.

When wishing to rest, first complete the round to its end before stopping, without forcing the breath to lengthen. With prolonged practice the Qi naturally grows longer. As the breath comes and goes it should be inaudible to the ears and imperceptible to the nose; make the Qi subtle and concentrated, continuing in a fine prolonged stream and gradually guiding it to the Futu, thighs, and viscera. Practice little but steadily, with the intention seeming present yet absent, repeating a hundred times. If the abdomen moves, the Qi produces a sound, or a sound is audible outside the body, the practice is accomplished. What illness could one who has accomplished this still contract?

The throat resembles a ring of white silver with twelve layers. The Qi descends through the chest to the lungs. The lungs are white and moist, the two anterior lobes higher and the two posterior lower. The heart lies below the lungs, broad above and pointed below, bright red like an unopened lotus hanging inverted beneath them. The liver is below the heart, verdant like folded leaves. The lungs have six lobes protecting the stomach, two front ones higher and four rear ones lower; the gallbladder attaches below the liver like a green sack. The spleen occupies the body’s center, also protecting the stomach, of true yellow shining like gold. The kidneys resemble two crouching mice arrayed on either side of the spine near the line of waist, navel, and elbows; their position should be somewhat high. The kidneys are jet black, wrapped in thick fat with black and white distinctly separated. The stomach is like a white sack that one may imagine winding to the right without accumulating impurities.

The liver stores the hun, the lungs store the po, the heart stores the Shen (spirit), the spleen stores the yi, and the kidneys store the Jing (essence); these are collectively called the “Shen she” (spirit lodgings, the abodes where spirit resides). When the spirit lodgings are well cultivated the body’s meridians become harmonious and pathogenic ailments have nowhere to linger. The small intestine measures nine chi, symbolizing the nine provinces; another view holds it as the nine soils. The large intestine measures two zhang four chi.

In all Daoyin practice those of weak constitution close the eyes while those with excess conditions open them. Direct the Qi to the site of discomfort and stop after the seventh breath. Gently move back and forth walking about two hundred paces, then sit again and softly swallow Qi five or six times. If the ailment has not improved repeat the method until the pain is healed. Treat any discomfort in this way.

Lie supine with the body stretched and hair unbound, practicing as before. Slowly inhale through the mouth to fill the abdomen with Qi, inhaling to the utmost one can bear until nearly unable to hold, then slowly exhale through the nose dozens of times. This method tonifies the weak and drains those with surplus and stagnation. Close the mouth and swallow the mild Qi about thirty times; if the abdomen churns and sounds, one may stop. Then walk back and forth some two hundred steps. If still no improvement, practice once more.

For illness in the throat or chest raise the pillow seven inches; for illness below the heart pit raise it four inches; for illness below the navel use no pillow. Inhaling by mouth and exhaling by nose is called “tonifying”; closing the mouth to swallow the mild Qi is called “draining.”

Methods for treating various diseases by holding the Qi (vital energy) include raising the head to relieve ailments of the head, lifting the ten toes of both feet to relieve ailments of the waist and legs, pulling the toes to relieve ailments in the chest, and shielding the arms to relieve ailments of the arms. To eliminate cold-heat discomfort in the abdomen or fever after catching a chill, hold the Qi and distend the abdomen. When about to change the breath, slowly breathe through the nose. These actions may be repeated until the symptoms are relieved.

Sit in a level posture, stretching the waist, legs, and both arms with the palms facing downward and pressing on the ground. Slowly inhale through the mouth and exhale through the nose to relieve pain in the chest and lungs. Swallow the Qi to warm the abdomen while closing the eyes.

Sit upright with the waist and back stretched, moving the head forward and backward thirty times each and rotating the eyes. Inhale through the nose and then hold the Qi; this is said to relieve emptiness, heaviness, and similar discomforts in the head, after which the eyes are closed.

Sit upright with the waist and back stretched, leaning to the left. Inhale through the mouth and exhale through the nose; this is said to relieve accumulations and discomfort in the chest and abdomen as well as unease below the heart.

Sit upright, slowly inhale through the nose, and then pinch the nose with the right hand. The original text states that this method can be used for dimness and discomfort in the eyes, nasal polyps, and deafness, as well as for cold damage, cold affecting the head, and headaches, continuing until sweating occurs and then stopping.

Lie supine, slowly inhaling through the mouth and exhaling through the nose to relieve tightness and urgency in the abdomen. After eating a full meal, swallow small amounts of Qi several dozen times to warm the abdomen. The original text also notes that catching a chill may produce dry retching and abdominal pain; inhale from the mouth about seventy times to fill the abdomen with Qi.

Lie on the right side, inhaling through the nose and then swallowing small mouthfuls of Qi several dozen times. Rub the hands until warm and massage the abdomen to send the Qi downward and expel it. This can relieve pain in the flanks and the skin; stop after breathing seven times.

Sit upright, keeping the waist straight, and extend both arms to the sides with palms facing upward. Inhale through the nose, hold the breath, and maintain it as long as possible while silently counting to seven; if pain is felt in the chest, stop holding the breath. This posture, known as “Shu Wang Tai,” is said to eliminate accumulations under the ribs.

Lie prone after removing the pillow and keep both legs straight. Inhale through the nose while silently counting to four, then exhale through the nose. The breathing should be made as faint as possible so that the Qi (vital energy) enters the nose without any awareness of nasal movement. This practice is said to dispel heat sensations throughout the body and pain in the back.

Sit upright with the waist held erect. Raise the left hand with the palm upward and stretch the right hand backward. This exercise serves to relieve pain in the arms and knots of Qi.

Sit upright and clasp the knees with both hands crossed. Hold the breath, allowing the abdomen to swell, and silently count to fourteen or twenty-one; exhale only after the breath is abundant. Regular practice of this method promotes the free circulation of Qi; after years of cultivation, even those of advanced age may retain a more youthful appearance.

Sit upright with the waist straight and lean alternately to the left and right while closing the eyes and inhaling through the nose. Inhale to the maximum extent and cease after silently counting seven breaths. This is said to eliminate head wind, a condition arising from pathogenic wind affecting the head.

Should there be pain in the abdomen or if one has overeaten, sit with the waist straight and inhale through the mouth several dozen times, continuing until gas is expelled and the bowels move; if a bowel movement still does not occur, persist in the practice. The same method may also be applied when cold Qi in the abdomen causes unease.

If abdominal pain or overeating persists, sit upright and inhale through the mouth several dozen times until gas is expelled and the bowels open; if this still does not succeed, change to inhaling through the nose. Inhale to the limit and stop after silently counting seven breaths. This is said to eliminate head wind.

Sit upright and stretch both arms sideways as if drawing a fully taut bow. This form may be used to alleviate restlessness in the limbs and constriction in the back, and it may be practiced daily or at any convenient time.

Sit upright with the waist straight, raise the right hand with the palm facing up, and support the left side of the ribcage with the left hand. Inhale through the nose to the utmost and silently count seven breaths. This is said to ameliorate cold in the stomach and poor digestion of food.

Sit upright with the waist straight, raise the left hand with the palm facing up, and support the right side of the ribcage with the right hand. Inhale through the nose to the utmost and silently count seven breaths. This is said to eliminate stagnant blood and knots of Qi.

Support the body by placing both hands on the ground behind, raise the head, inhale through the mouth, and swallow the breath, repeating the sequence several dozen times. This is said to eliminate internal heat, traumatic injuries, and lifeless muscle tissue that has lost its vitality.

Lie supine with the body properly aligned, both legs and arms extended, and inhale through the nose while silently counting seven breaths. This is said to eliminate stagnant blood and knots of Qi.

Place both hands on the ground behind you for support, raise the head, inhale through the mouth, and swallow the Qi (vital energy). Repeat this dozens of times. This can relieve bodily fever, internal injuries, and necrotic muscle tissue.

Lie on the back with both legs and both arms extended. Inhale through the nose until no more can be taken in, and hold the breath for the duration of seven respirations. Then shake both feet thirty times and stop. This can alleviate cold in the chest and feet, as well as numbness throughout the body and poor circulation of Qi and blood.

Lie on the back with the knees bent so that they face inward toward each other. Turn the hands over and grasp both feet while stretching the waist. Inhale through the mouth; for counterflow of Qi or abdominal distension, inhale until no more can be taken in and hold the breath for seven respirations. This can relieve numbness and pain, burning pain, and inflexibility of the feet.

If the body feels dull and heavy with obstructed Qi and blood, perform daoyin: clasp the head with both hands and rotate the torso up and down. This movement is called “opening the flanks.”

Sit with the right leg extended. Clasp the left knee with both hands, stretch the waist, inhale through the nose until no more can be taken in, and hold the breath for seven respirations. This can relieve difficulty in flexing and extending, kneeling, and rising, as well as pain in the brain and stagnant numbness.

Sit with the left leg extended. Clasp the right knee with both hands, stretch the waist, inhale through the nose until no more can be taken in, and hold the breath for seven respirations. Then extend the left leg outward. This can relieve difficulty in flexing and extending, kneeling, and rising, as well as pain in the brain. Another record states that the movement may also be used for dim vision and deafness caused by pathogenic wind.

Lie on the back with both legs extended. Press and rub the genital area with both hands until the skin turns red, to the degree that it resembles oil wrapping a cinnabar pill. This can relieve genital dampness, difficulty urinating, and a heavy, uncomfortable sensation in the lower abdomen. If there is heat in the abdomen, inhale through the mouth and exhale through the nose, repeating dozens of times without swallowing the Qi. If there is no heat in the abdomen, inhale as previously described, hold the breath for seven respirations, then swallow the Qi about ten times.

Sit and clasp both knees with both hands. Inhale through the nose until no more can be taken in and hold the breath for seven respirations. This can relieve numbness of the waist and pain in the back.

Lie prone, turn the head to look at both heels, and stretch the waist. Inhale through the nose until no more can be taken in and hold the breath for seven respirations. This can relieve pulling pain in the tendons and vessels of the feet, cramps, and soreness.

Lie supine with both hands stretched outward, the heels together and the toes pointing to the sides. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve cold in the meridians of the knees and pain in the joints.

Lie supine with both hands and both feet stretched out, the two heels together. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve cold affecting the meridians of the legs and feet, as well as muscular stiffness and difficulty in stretching. “Dead muscle” refers to muscles that feel numb and lack flexibility in movement.

Lie supine with both hands and both feet stretched out, the body tilted toward the left side. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve stiffness and difficulty in stretching of the stomach muscles, as well as cold in the meridians of the legs and feet.

Lie supine with both hands and both feet stretched out, the body tilted toward the left side. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve food stagnation in the stomach and feelings of nausea and the urge to vomit.

Rise into a squatting sit, stretch the waist, and pull both heels with the hands. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This allows the Qi (vital energy) to spread to both knees and can be used to relieve painful obstruction and vomiting.

Lie supine with both hands and both feet stretched out and the toes pointing upward. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve contraction and severe pain in the sinew-channels of the abdomen.

Lie supine and press the left heel against the big toe of the right foot. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve cold reversal in the hands and feet, counterflow of Qi, and similar symptoms. If the positions of the two heels are offset and it is not possible to press against the big toe, one may still follow the method described in the text.

Lie supine and press the right heel against the big toe of the left foot. Inhale through the nose, filling as fully as possible with each breath, for seven breaths. This exercise can be used to relieve painful obstruction and numbness throughout the body.

If the illness is on the left side of the body, sit upright and straighten the waist, look to the left with the eyes, slowly inhale through the mouth and then swallow the Qi, repeating this eleven times; afterward close the eyes and roll the eyeballs upward.

If the illness is below the heart or there are accumulations, sit upright and straighten the waist, face the sun, raise the head, slowly inhale through the mouth and then swallow it, repeating thirty times before stopping, and then open the eyes.

If the illness is on the right side of the body, sit upright and straighten the waist, look to the right with the eyes, slowly inhale through the mouth and then swallow the Qi, repeating about ten times, and then open the eyes.

One of the illustrations in the Wang Qiao Daoyin Chart appears in the Pengzu.

(At the end of the original text, “Thirty-four, illness at the right end...” is repeated once, and is recorded as follows:)

If the illness is on the right side of the body, sit upright and straighten the waist, look to the right with the eyes, slowly inhale through the mouth and then swallow the Qi, repeating about ten times, and then open the eyes.

One of the illustrations in the Wang Qiao Daoyin Chart appears in the Pengzu.

Every seven days, practice this once: extend the left foot, bend the right knee, and press the right knee inward, holding the position for five breaths. This is done in order to guide the circulation of spleen Qi (vital energy), which can relieve symptoms of cold and heat discomfort in the heart and abdomen, as well as fullness and distension in the chest.

Peng Zu Daoyin Diagram

When practicing Daoyin (a method of health preservation that uses bodily movements to regulate and smooth the flow of Qi), first loosen the hair knot and then bind the hair securely. Sit facing a certain direction, form the hands into the Wogu position (a fist with the thumb tucked and pressed into the palm), and hold the breath. After completing one cycle, raise the hands and extend them to the left and right as a Daoyin movement. Then cover both ears with the hands and use the fingers to press and knead the meridians beside the ears, performing this a total of five times. The ancients believed that this practice could make the eyes bright and the hair black, and could treat toufeng (head wind, referring to symptoms such as headaches that appear after the head has been affected by wind).

Taoqi Jue

The formula states that each of the five zang organs in the human body possesses its own Qi. Those who practice Fuqi (ingesting Qi, a method of nourishing and cultivating the body through breath regulation) should, upon waking, first temporarily hold the breath, then perform "taozhuan" (washing and turning) in order to expel residual food (undigested remnants of food) and old Qi, after which they regulate the breath and ingest Qi.

The specific method is: form the Wogu fists, lean the body backward to rest against a support, and place both fists beside the breasts. Raise both knees together with the back, keep the body contracted and gathered, hold the breath, and drum the Qi in the Qihai (the region below the navel, known as the sea of Qi), causing the Qi to be expelled from within the body; then circulate the Qi and exhale it. Repeat this nine or eighteen times (one nine or two nines) and then stop. After the washing of Qi is complete, regulate the breath once more. Subsequently, sit facing a certain direction, hold the breath, and perform Daoyin four times. Knock the upper and lower teeth together fourteen times, which can relieve the pain of dental caries. Another account holds that this method may be used to prevent and treat tooth decay.

Yanqi Jue

All people live by relying on the primordial Qi (vital energy) of heaven and earth (the fundamental Qi between heaven and earth). With every Tuna (exhaling and inhaling), the Qi within the body must correspond with the Qi outside the body. The Qi within the body moves upward from the Qihai (the gathering place of Qi in the human body) following the exhalation, all the way to the throat. When the exhalation is nearly exhausted, one rotates the oral cavity, continuously puffs both cheeks, and then swallows the Qi down; a gurgling sound is produced in the throat upon swallowing. The Qi subsequently descends from the left side of the body, passing through the twenty-four joints (referring to a series of joints or segments in the body), like water flowing over successive barriers, and the sound can be clearly heard. Women instead let the Qi descend from the right side. In this manner, the Qi will condense within the body, and its circulation path will become clearly distinguishable. Then, using the mind's intention to guide it and massaging with the hands, one causes the Qi to enter the Qihai as quickly as possible. The Qihai is located three cun below the navel, also known as the lower Dantian (energy center). For beginners practicing Fuqi (ingesting Qi), the upper Jiao (the upper part of the body, mainly the chest area) is not yet unobstructed; one may massage to assist the Qi in descending, ensuring that the Qi reaches the Qihai as soon as possible. If the Qi is already circulating freely, it will descend on its own even without massage; then one closes the mouth and swallows Qi continuously, swallowing only twice each time, which is called “cloud movement.” There is another method in which the saliva in the mouth is combined with the Qi and then swallowed, called “rain bestowal.” After the ingested Qi has entered the body, if the Qi has not yet circulated, one may practice at night; each time one swallows Qi, one coordinates it with one instance of “rain bestowal,” and one must not swallow many times in succession all at once. Practicing in this way for three years is considered the accomplishment of the practice.

When practicing Daoyin (regulating the body through specific postures and movements) and ingesting Qi, stand upright or lean against a wall, hold the breath, and guide the Qi to travel from the head down to the feet, then stop. This method can be used to regulate carbuncles, scabs, dafeng (an ancient term for certain skin diseases), pianku (hemiplegia of one side of the body), and various spasms. One may also begin from the feet each day to draw the Qi upward until it reaches the head and then stop.

When practicing Daoyin and ingesting Qi, first lie on the back, close the mouth, puff up the cheeks and abdomen so that the mouth is filled with Qi, then swallow the Qi. While swallowing the Qi, use the intention to guide the Qi to move backward. Practicing this way in the morning and evening yields excellent results.

When practicing Daoyin and ingesting Qi, squat on the ground in a corner against the wall, clasp the knees with both hands, lower the head, and hold the breath nine times; this can regulate neck pain, lower back pain, and foot pain. Daily practice can be used to regulate strain and injury, and other ailments are treated similarly.

When practicing Daoyin and ingesting Qi, extend the left and right arms separately and hold the breath nine times; this can regulate arm pain, strain, wind diseases, obstruction of the Qi mechanism, and blockages.

When practicing Daoyin (guiding and stretching) and Fuqi (ingesting Qi), sit upright with a straight body, raise the head toward the sky, and exhale to expel the turbid Qi remaining in the body after drinking alcohol or overeating. After doing this one feels hungry and clear-headed. The practice is suitable for summer; it warms the body, making one less susceptible to cold and preventing restlessness.

When practicing Daoyin and Fuqi, sit upright, inhale through the nose, draw the Qi down below the navel, then exhale it gently and finely through the mouth. Do not interrupt the breathing; this eliminates accumulations and stagnation in the body. It is suitable for summer practice, especially for those who easily feel hot.

When practicing Daoyin and Fuqi, slightly lower the head, breathe slowly and gently, clasp the hands together, and move them left and right twelve times in succession without pausing. This aids digestion, lightens the body, and enhances the Shen (spirit). If one cannot draw the Qi into the body, one may instead use methods of Daoyin, Fuqi, and Tiaoxi (breath regulation). These consist of lowering the head, hugging the knees while squatting, binding the body with a rope, lowering the head, and holding the breath ten times; it is said this aids digestion and lightens the body.

When practicing Daoyin, use both hands with force as if pushing and supporting a thousand-jin stone, alternating left and right. Regular practice is said to result in few illnesses throughout life.

When practicing Daoyin, place both hands on the ground, contract the body and bend the spine, then stretch upward three times. Daily practice of this posture helps replenish the body and promote longevity. Do not practice facing the wind, and hold the breath; after each inhalation, exhale lightly so others cannot hear it. If tired, regulate the breath by swallowing. If there is a cold ailment in the viscera, exhale as if blowing; if there is a heat condition, simply expel the Qi.

When practicing Daoyin and Fuqi, first perform snake-like crawling movements, hold the breath, lean the body backward, then straighten the body and return to a squatting posture. Practice facing the direction of Wangxiang, which refers to the direction considered vigorous and auspicious in ancient date-selection arts. Do not interrupt the breathing. Eat sparingly to keep the body unobstructed; take Fuqi as the foundation and saliva as the nourishing fluid. In spring, disperse; in winter, store and conserve. The Huachi Yujiang (Flower Pond Jade Nectar) in the mouth is as sweet as maltose. One should practice diligently without doubt.

Another version writes: “In spring, generate and expand; in summer, nourish and protect; in winter, gather and store internally; close the eyes and gather the gaze.” The remaining text is the same.

When practicing Daoyin (nourishing body and mind through breathing, exhalation and inhalation, and physical movement), one should visualize the Qi (vital energy). Emitting the sound “he” belongs to the heart, which governs the tongue. Dry mouth, astringent tongue, obstructed flow of Qi, or various pathogenic Qi can be regulated and treated by the “he” method. When symptoms are severe the mouth is opened wide to produce the sound; when milder it is opened less widely. The proper degree must always be judged according to circumstances, for excess will injure the body instead.

While visualizing the Qi in Daoyin, the sound “hu” belongs to the spleen, which corresponds to the center and to Earth among the Five Phases (Wood, Fire, Earth, Metal, Water). Slight bodily heat, abdominal distension and fullness, or stuffiness in the chest and abdomen that cannot be eased may be regulated by the “hu” method. The sound “xu” belongs to the liver, which governs the eyes; heat and redness of the eyes are treated by the “xu” method. The sound “chui” belongs to the kidneys, which govern the ears; coldness of the waist and knees or decline in sexual function are treated by the “chui” method. The sound “yan” belongs to the lungs, which govern the nose; imbalances of cold and heat are treated by the “yan” method. These six exhalation sounds—“he, yan, hu, xu, chui, xi”—each correspond to the Qi of the five viscera. When one is overly fatigued, regulation according to the matching methods is likewise recommended and is said to produce rapid results.

Whatever is spread or padded beneath the body during Daoyin should be raised high so that earth Qi does not surge upward and invite disturbance by so-called ghost Qi. Practice must never be impatient or violent, for this harms the entire body. One should not face north; the texts hold that this causes the Shen (spirit) and Qi to reverse and become disordered. Should any transgression occur, appropriate regulation restores order quickly. In daily life certain matters ought not to be spoken of, and on hai or zi days one should not spit facing north, lest lifespan be diminished according to the texts.

When practicing Daoyin and ingesting Qi, visualize Siming, the deity who governs the length of life. Two practitioners take turns rotating left and right while holding the image in the mind as if Siming remains constantly visible. Visualize a yellow divine light, bright as the moon, as if it stands right beside oneself and can be seen day and night. Visualize the forms, Qi, and colors of the five viscera circulating around the whole body. Visualize the respective colors of the five viscera together with the spirits dwelling securely in their proper places. The descriptions of the human form that follow all take five as their number.

Daoyin (health-preserving exercises coordinating breathing, stretching, and bending), fu (here referring to methodically ingesting Qi (vital energy) and regulating the breath), and visualizing the five viscera transforming into dragons and fish.

When practicing Daoyin and ingesting Qi, visualize Jing (essence) and Qi gathering in the navel, the kidney Qi appearing red and white, rising from the back to the head, then circulating downward to meet and unite with the entire body. This practice is called “returning the Jing.”

When practicing Daoyin and ingesting Qi, visualize the heart as a Dou-shaped mass of fire used to drive out evil Qi.

When practicing Daoyin and ingesting Qi, visualize oneself flying upward; then visualize the Qi dividing into red and white colors, rising from the back to the head before circulating downward to meet and unite with the entire body. This practice is also called “returning the Jing.”

When practicing Daoyin and ingesting Qi, visualize the heart as a Dou-shaped mass of fire used to drive out evil Qi.

When practicing Daoyin and ingesting Qi, visualize oneself flying upward with the body separating in flight; frequently imagine a person identical to oneself flying in front and behind. After prolonged practice it is said one can converse with this person and, whether in the south or the north, inquire of him about various matters.

The foregoing is transcribed from the Xiao Xiansheng Daoyin Tu Yitong Shi and the Daolin Daoyin Yaozhi.

Lower the head, embrace both feet with both hands, and hold the breath twelve times. This method is said to aid digestion, render the body light and vigorous with abundant Jing and Qi, and prevent various evil Qi and diseases from invading.

Squat with knees together and feet apart while holding the breath five times. This method treats heat sores of the nose and mouth as well as the five hemorrhoids (a collective term for a category of hemorrhoids).

Kneel with both hands pressing on the knees, stretch the waist fully while raising and drawing up the head, and hold the breath three times; it is said this treats “fu” (the original text does not specify the referent). Then sit cross-legged with hands crossed atop the head, drawing the head down toward the ground, and hold the breath five times; it is said this increases physical strength and may also treat sores and the five hemorrhoids.

Kneel with both hands pressing on the knees, stretch the waist fully while raising and drawing up the head, and hold the breath three times; it is said this treats “fu” (the original text does not specify the referent). Then sit cross-legged with hands crossed atop the head, drawing the head down toward the ground, and hold the breath five times; it is said this can increase physical strength.

Sit in a long kneeling posture, bend both hands to embrace beneath the breasts, and rock the knees left and right while holding the breath. It is said this prolongs life and preserves youthfulness.

Embrace both knees with both hands, drawing them close to the chest, and hold the breath three times. This method treats lower back pain, kidney hernia (ailments involving pain in the kidney region and lower abdomen), and pain in the middle of the spine.

Sit with legs spread like a winnowing basket, grasp both feet with both hands, and lower the head as far as possible until it touches the ground while holding the breath twelve times. This method treats pain of the neck, waist, and back and is said also to sharpen the hearing and brighten the vision.

Sit cross-legged with both hands crossed behind the head and pull vigorously while holding the breath six times. This method treats lower back pain and the inability to turn the head backward to look.

Raise the head and massage the abdomen with the hands, then grasp the heels with the hands and pull them upward. Perform this sequence twelve times in succession without pausing in between. The book states that this can relieve numbness and pain in the knees, difficulty walking, and pain in the waist and back.

Straighten both legs and touch the toes with the fingers of both hands. According to the book, this relieves pain in the waist that feels as if it is about to break, as well as problems such as blood stasis. The original term “敌血” is of uncertain meaning and may be due to a copying or transcription error.

Bend both legs while sitting or lying down, grasp the toes with the hands and hold them. The book says this can alleviate pain in the waist and back.

Massage downward from the abdomen to the feet with the hands, then grasp the feet and pull them upward, repeating the action twelve times continuously without rest. This is said to relieve numbness and pain in the feet, damp stagnation, and pain in the waist and back. The original text here includes a passage repeating the previous action description.

Pull the hair forcefully with the left hand while pressing firmly with the right hand on the center of the nape of the neck. The book indicates that this helps to harmonize Yin-Yang Qi (vital energy).

Sit upright with both hands crossed and placed behind the back. According to the book, this regulates physical weakness, emaciation, and difficulties with urination and defecation.

Grasp a rope hanging from above with one hand and hold one’s own foot with the other hand. The book states that this can treat hemorrhoids and swelling.

Bend forward into a squat, hug both knees with the hands, and lower the head, performing this nine times in succession without pausing. This is said to relieve neck pain, excessive fatigue, lower back pain, and issues such as joint dislocation.

Sit upright, raise the head toward the sky, and exhale, expelling the Qi from the chest and abdomen after overeating or drunkenness. The book says that once the Qi is exhaled, the fullness and distension in the abdomen will quickly subside. Performing this action in summer is said to make the body feel naturally cool without experiencing heat.

Pinch the nostrils with the thumbs of both hands, doing so continuously without interruption. According to the book, this harmonizes Yin-Yang Qi and makes one less prone to fatigue. Then rotate both feet outward ten times and inward ten times to replenish deficiencies and increase Qi and strength.

This is the “Chisongzi Sitting Daoyin Method” (traditionally attributed to the seated daoyin practice of Chisongzi). Regular practice, the book claims, can sharpen the ears and eyes, prolong life and increase longevity, and prevent a hundred illnesses.

First assume a long kneeling position with both hands stretched forward and the fingers spread outward. Remaining in the long kneeling posture, place both hands on the left and right sides of the waist. Then, still kneeling, wrap the right hand around to the back of the waist while raising the left hand above the head and holding it there. Next, in the kneeling position, extend the right hand backward and place the left hand akimbo in front of the body. Afterward, repeat the preceding movements: both hands placed on the sides of the waist; the right hand wrapped behind the waist with the left hand raised overhead and held; the right hand extended backward with the left hand akimbo in front. The original text breaks off at this point.

Next, relax the body and kneel on both knees. Alternately extend the left and right hands forward, then bend the arms and cross them behind the back to rest at the waist. Remaining kneeling, raise both hands high overhead.