《太清调气经》

The Immortal Scripture (Xianjing) states that one should begin fuqi (ingesting Qi) at midnight in the zi hour, performing it nine times with nine swallows on each occasion for a total of eighty-one swallows; at cockcrow, eight times with eight swallows each, totaling sixty-four; at sunrise, six times with six swallows each, totaling thirty-six; at breakfast, five times with five swallows each, totaling twenty-five; and at mid-morning before noon, four times with four swallows each, totaling sixteen. This procedure, as handed down in the old scriptures and among ordinary people, is a mistaken mechanical application of the fuqi method. It merely wastes years and brings fruitless hardship without producing results; continued over a long period it even becomes harmful. The cause is that one has not ingested and absorbed the yuanqi (primordial Qi), which is the fundamental prenatal (xiantian) Qi, nor does one understand the root of cultivation. Many people follow this course, so it is no wonder that even prolonged fuqi remains ineffective and instead the shen (spirit) declines while vital energy weakens. Those who admire the arts of the Dao thereby injure their nature and life; by the time they awaken to the error they have often already forfeited the years of longevity that should have been theirs—truly lamentable. Methods that are not the orthodox Way must not be followed in practice.

The old scriptures also describe a method of abruptly cutting off grains and relying solely on fuqi: throughout the twelve double-hours of a day one swallows Qi a total of five hundred forty times, then repeats the cycle according to the twelve hours.

In the prime of life people are often drawn by desires for fame and profit; they neither understand what constitutes proper Qi nor give thought to nourishing body and mind, calming the shen and stilling the thoughts. When they grow older and the five viscera have already been damaged, if they do not gradually nourish and replenish them but instead suddenly cease eating, the yuanqi is not yet sufficient while ordinary food has already been cut off. The two cannot connect, and one falls into danger, even risking life; at that point even the wish to preserve the body cannot be fulfilled. The old accounts further take a large number of swallows as the standard and regard swallowing until one feels “full” as the measure of efficacy.

When a person first begins to ingest Qi (vital energy) through regulating the breath and swallowing it in order to nourish life, it takes about a hundred days before even a slight sense of smoothness and flow appears, and only after a full year of practice do the joints begin to loosen and open. If one swallows large amounts of Qi right from the start, one quickly feels bloated and may even experience irregular breathing together with a sensation of distension and stuffiness in the abdomen; this is by no means the correct method. Beginners should therefore practice only in small quantities and increase the amount according to circumstances after three years. Because the joints of a beginner’s four limbs have not yet opened and the skin has not yet become unobstructed, swallowing too much at once produces abdominal distension—how then can one remain at ease?

There is another theory which claims that the hours before noon contain “living Qi” while those after noon contain “dead Qi,” so that living Qi may be ingested freely in large amounts whereas dead Qi must not be ingested at all. What reason does this theory possess?

Although people ordinarily eat three meals a day, there are times when one is traveling far from home or is pressed by official duties and therefore misses the usual meal times; one simply eats whenever food is available, without specially waiting for a particular hour. Regulating the Qi is the same: whenever breath is present one may practice, without clinging to so-called living Qi or dead Qi.

Yet another theory advises inhaling at length through the nose and, once the mouth is full of Qi, swallowing it, while exhaling little and inhaling much each time. The method of ingesting Qi, however, was originally called embryonic breathing (Taixi), a breath-regulation practice that imitates the respiration of a fetus in the mother’s womb. Embryonic breathing refers to the fact that an infant remains in the womb for ten months without eating yet gradually grows and takes form; its bones are fine and supple, its sinews and vessels soft, its two hands clenched, and it holds to concentration and unity. This occurs because the infant has no thoughts or worries and contains and nourishes the primordial Qi (yuanqi, the fundamental vital energy of life). The moment the infant leaves the womb it begins to draw in external breath and utters a cry; by the time it knows cold and heat, hunger and satiety, it has already lost its original primordial Qi.

Inhaling external Qi through the nose and then swallowing it is still merely taking in external Qi and does not deserve to be called the practice of ingesting Qi.

Some also maintain that one should face the five directions, visualize and recite their Qi: first the azure Qi of the East, then the vermilion Qi of the South, the white Qi of the West, the black Qi of the North, and finally the yellow Qi of the Center, successively contemplating the colored Qi of the five directions and ingesting them. This practice, too, is not the true Dao (the Way).

When practicing fuqi (ingesting Qi (vital energy) through regulating the breath and swallowing it to nourish the body), one must first have no distracting thoughts in the mind and refrain from deliberate contemplation. In this way, upon becoming quiet, the Qi arrives naturally in a harmonious manner; one then swallows it following its natural impetus, allowing the Qi to return of itself to the corresponding location, and the body can thereby attain stability.

The Qi of the five directions each correspond to the five viscera; why then should one still think of them deliberately? Once a thought arises, the mind is stirred; if the heart-mind is not at peace, the Qi will likewise be unsettled. When the Qi is not at peace, it loses its natural state; having lost naturalness, the breath becomes immoderate and may even absorb deviant Qi, thereby giving rise to illness, with the hundred diseases potentially influencing one another. Therefore the Huangting Jing says: “One need only contemplate and guard a single place in order to enjoy longevity.” This does not mean thinking of the various places separately, but rather that the five viscera have their respective positions and sequential order in the brain, oriented toward the external directions of the body; the location contemplated in the mind corresponds to the body—this is what is meant. If one deliberately visualizes the five directions separately, it is not suitable for fuqi.

The scripture also states that swallowing the Qi until one is fully satiated, emitting a “peng-peng” sound while ingesting it, constitutes the marvelous method. Beginners in fuqi, however, should practice only a little at a time, first allowing the Qi to flow freely. Once the pores of the entire body have become open and penetrating, so that each time the breath is held the Qi pervades the whole body and causes perspiration, even ingesting a large amount of Qi at once will not result in obstruction. If the “peng-peng” sound occurs because the Qi is blocked and unable to circulate, it will cause the complexion to turn yellow, injure the five viscera, and even damage the spirit and consciousness.

The scripture further says that before the fifteenth day the Qi is expelled from the hands, and after the fifteenth day it is expelled from the feet. This refers to changes in the locations of the Qi’s entry and exit or circulation during the process of practice.

So-called cunxiang (visualization of inner bodily sites or of the Qi by means of mental intention) is a method employed only occasionally when the body is unwell; when there is no illness, one should not be attached to deliberate visualization. The Huangting Jing states: “The myriad things do not interfere with one another, and all is naturally peaceful and harmonious.” This means that one should not cling to visualization and thoughts. At the end of the scripture it is again said that in both the initial and later stages the Qi is expelled from the feet.

The so-called method of cunxiang (visualization, or employing mental intent to contemplate images during cultivation) may occasionally be used by those who suffer from illness or pain, and this is acceptable. If one has no illness yet deliberately forces such mental concentration, it is inappropriate. Therefore the Huangting Jing states: “The ten thousand things do not hinder peace and ease.” This means that no thoughts should be retained in the mind.

The scripture further says that when first beginning to ingest Qi (vital energy; that is, fuqi, nourishing the body by regulating the breath), one should stop eating grains; after a full twenty-one days one will no longer feel hunger. After holding the breath for ninety respirations, swallow one breath so that the abdomen remains half full. Do not release too much Qi all at once, and do not use mental intent to drive it along. Let the Qi communicate upward to the head and downward to the feet. It also says to imagine the Qi rising from the feet, passing through the kidneys to the throat, and then to visualize five-colored Qi. When holding the breath, if at first the breath suddenly ceases—as already explained earlier—one should use intent to gather the Qi of the five viscera and then guide it to disperse. What do these statements actually mean? If a person goes without food for a prolonged period the body is harmed; how could one succeed in twenty-one days and never hunger again? If cultivation succeeds after three years, the primordial Qi will settle in place and the Qihai (sea of Qi, the bodily region believed to collect primordial Qi) will condense. When it is necessary to stop the breath it will stop of its own accord. Where is there any principle requiring one to follow a fixed number of days or to stir up mental intent?

There are also claims that one should swallow Qi once every ten breaths (ten respirations), counting by bending the fingers, and swallow once upon reaching the seventeenth breath. Alternatively, slow the breathing and count to four nines, thirty-six; after three hundred sixty breaths turn over once.

When truly swallowing Qi, one should cease all thinking, settle the mind in the realm of Wuwei (non-action), and entrust the body to a state of natural Wuwei. How then could one still bend the fingers to count? Whether walking, standing, sitting, or lying down, one should follow what is natural. When the abdomen is empty and it is convenient to ingest Qi, then ingest it. Why expend effort turning over and counting?

It is further said that when there is no saliva in the mouth, one may hold one or two jujubes, eat the flesh and retain the pit so that saliva is generated. For those just beginning cultivation, if they lack the relevant knowledge and skill they cannot yet draw forth the true saliva; even if they force out a little, it is not the true saliva and should not be used for ingesting Qi. It is also said that one should contract the Qi and then swallow it, wait a moment and ingest again; the nose should inhale at length while one swallows continuously without interruption, like pouring water into a bottle.

To act according to these instructions is simply to harm people. How could one possibly preserve the Shen (spirit)? Breath that is overly full likewise injures a person.

There is also a saying: “Simply by closing and holding the breath, one will naturally feel full.” Others say: “When one is ill, close the Qi (vital energy) to attack and treat the disease, and also expel Qi according to the five viscera.” Yet when a person falls ill, even if the method of closing Qi is used to attack the illness, one must still know how it should be performed and for how long the attack is to last. Circulating Qi blindly can injure a person and may even prove fatal.

Others say: “Solidify the Qi and do not allow it to leak downward.” In truth, if one does not understand the timing of Qi’s circulation, one should not rashly attempt this. The scripture mentions the “flavor orifice” as well as the two orifices below; if the pus Qi in the upper part is congested and blocked, together with symptoms of cold, heat, and so on, this may be due to disharmony of the three pus Qi. Those who employ the closed-Qi method to attack illness for the first time should first allow the breath to flow freely, so that Qi ingested in the upper region can receive a corresponding response in the lower region; once leakage of Qi appears, one must not continue to solidify the Qi. Related details will be explained later.

The Method of Ingesting Qi (Fuqi) (a method of nourishing life or treating illness through regulating the breath and swallowing Qi): Before ingesting Qi, one must first observe the climatic condition, that is, the circulating state of the breath, and identify the illness. Qi enters and exits in different ways: there is one mode of incoming Qi and six modes of outgoing Qi, and therefore one must first understand the six methods of expelling Qi before practicing the ingestion of Qi.

Although the old scriptures have already described the mouth shapes and movements of the six Qi, they have not clearly explained how to recognize the distinctive signs of each of the six Qi. If one has merely heard of the method yet does not know how to judge the state of the breath, how can it be applied correctly? For this reason the relevant content is set forth below. Those who wish to learn the ingestion of Qi, if the three pus Qi are not unobstructed, the swallowed Qi may remain in the upper part, causing the chest to feel oppressed and blocked, unable to flow freely. One should therefore first learn to regulate the breath, distinguish the six Qi, and expel the noxious Qi from the five viscera, and only then ingest Qi. In this way the clear Qi can descend, and each swallowing of Qi will be of benefit.

When regulating Qi (vital energy), one must first clearly distinguish the portals through which the breath enters and exits: the nose is the “Heavenly Gate,” and the mouth is the “Earthly Door.” If Qi is allowed to enter through the nose and then be exhaled through the nose as well, it easily becomes obstructed and stagnant. When Qi is regulated in a smooth and unimpeded manner, the breath can circulate freely. This is regulation according to the distinctions of Yin-Yang.

Once one knows the portals of the breath’s entry and exit as well as the principles of following and reversing, one should practice accordingly. Whether walking, standing, or sitting, always inhale through the nose and exhale through the mouth: when inhaling, take in clear Qi; when exhaling, expel turbid Qi. The so-called turbid Qi is that which is discharged by the five viscera. Why do the five viscera produce turbid Qi? The Jing (scripture) states that this is because the five flavors of food and drink each return to their corresponding viscus; the turbid Qi produced by each viscus is ultimately expelled through the mouth.

The Qi of the six fu organs is also expelled through the same portal. When the various foul Qi of impurities gather together, they form turbid Qi. How can one judge whether the breath is turbid? The Jing states that if, while sleeping at night, one always keeps the mouth closed, the Qi of the five viscera will become congested in the throat. Therefore, each time one wakes from sleep and opens the mouth to smell, there will be an unpleasant odor of meaty, fishy, and filthy Qi. From this one can know that the breath has already become turbid and noxious.

“Heavenly Gate” and “Earthly Door” are Daoist terms used in breath regulation, referring respectively to the nose and the mouth; “six fu” refers to the six fu organs. In the original text there is one instance of repeated phrasing, and the passage concerning “always keeping the mouth closed” is suspected of containing a textual error; the above has been interpreted smoothly according to the context.

Dryness in the mouth, a bitter or astringent taste, cheeks lacking saliva, or a painful throat that prevents eating—these are all signs of excessive heat Qi (vital energy). At such times, open the mouth wide and exhale, remaining attentive during respiration to the Qi entering and exiting through the corresponding passages. After exhaling ten to twenty times, knock the teeth as if beating the heavenly drum, that is, tap the upper and lower teeth together seven or eight times; then stir the saliva in the mouth with the tongue and swallow it. The Huangting Jing (Yellow Court Scripture) states, “Rinse and swallow the numinous fluid, and calamity will not encroach,” referring precisely to this practice.

Next, regulate the breath several times according to natural respiration, then open the mouth and exhale again; after exhaling, continue regulating the breath, repeating this cycle while observing whether the heat Qi has receded, and stop once it has. How is this judged? When Qi is inhaled through the mouth and exhaled through the nose, this is compliant Qi; when inhaled through the nose and exhaled through the mouth, this is reverse Qi. If cool, sweet saliva arises in the throat, it indicates that the heat Qi has withdrawn and the five viscera have become peaceful. The Huangting Jing says, “The clear water of the jade pool irrigates the numinous root; if one can carefully cultivate this, one may endure long,” where “the clear water of the jade pool” refers to this cool, sweet saliva.

By remaining constantly attentive to these bodily signs in daily life, one can prevent illness in the five viscera. If one is able to discern them accurately, the Triple Burner (Sanjiao, the upper, middle, and lower sections of the body) will become unobstructed; only then will the practice of ingesting Qi (fuqi, the cultivation of regulating the breath and taking in Qi) prove beneficial, and the effort will not have been in vain.

Qi (vital energy) governs a person's heart-spirit: if the mind's thoughts are improper, the Qi likewise becomes deviant; if the mind's thoughts are upright, the Qi remains peaceful and harmonious. Raising the hands, taking steps, and the emotions of joy, anger, sorrow, and delight all arise from the heart-mind; every thought within the heart is also bound up with the breath. Qi responds to a person's intention, and intention in turn follows the movements of the heart. In this sense, when Qi is abundant the body remains sound and healthy; when Qi is cut off, spiritual brightness dissipates, and once spiritual brightness dissipates the person dies.

Physicians therefore begin by examining the pulse, combining this with the five viscera, the four seasons, and climatic conditions in order to distinguish the cause of illness before seeking suitable medicinal formulas. If a person can attend to the changes in their own Qi, the five viscera will come into harmony, the pulse will remain even, and the breath will flow smoothly. Why is this so? Each of the five viscera corresponds to one of the five Qi and also to one of the five directions; when the Qi of the viscera and bowels is harmonious, the cycling of the four seasons likewise proceeds without obstruction. Moreover, if a person remains constantly aware of the breathing through mouth and nose and knows how to accept, reject, and regulate it, then the Qi of cold and heat cannot easily invade the body.

During cultivation, how can one determine whether the body tends toward cold or heat? The method of regulating Qi (vital energy), which involves controlling the breath to attune the body, consists of one inhalation technique and six exhalation techniques. The six exhalation methods are yan, he, hu, xu, chui, and xi. Five of these correspond respectively to the five viscera, while the remaining one corresponds to the Triple Burner (Sanjiao), the traditional Chinese medical division of the body’s internal functional regions into upper, middle, and lower burners.

Yan corresponds to the lungs, which communicate with the nose. If the nose suffers an imbalance of cold and heat, or if sores appear on the skin, the yan method of breath regulation may be used. He corresponds to the heart, which communicates with the tongue. If the tongue is dry and astringent and the breath does not flow freely, this is a heat pattern that can be relieved by the he method. When the heat is intense, open the mouth wide to exhale, yet do so with mindful control according to one’s capacity, for excess will damage the body.

Hu corresponds to the spleen, which belongs to central Earth. If the body is mildly hot, the spleen and stomach are disharmonious, producing abdominal distension and a sensation of stuffy, obstructed Qi, the hu method may be employed. Xu corresponds to the liver, which communicates with the eyes; a sensation of warmth or heat in the eyes can be regulated with the xu method. Chui corresponds to the kidneys, which communicate with the ears; if the lower back and feet feel cold and Yang Qi is weak, the chui method may be applied. Xi corresponds to the Triple Burner.

The breath-regulation methods described above follow this general principle. Imbalances of cold and heat in the five viscera, six bowels, and Triple Burner are all related to the heart, which corresponds to the he method. Therefore, simply regulating through rhythmic exhalation and inhalation (Tuna) can restore various ailments, without any need to employ all six exhalation methods one by one on every occasion.

Regulating Qi should follow the natural rhythm of the breath as it enters and exits. Excessive exhalation may dry the throat; as soon as dryness is felt, close the mouth and breathe only through the nose, whereupon saliva will arise in the mouth and the throat will moisten. Swish the fluids and swallow them. One may also observe the odor in the mouth: if there is no hot or foul Qi, the five viscera are in harmony and there is no need for special regulation of Qi. In ordinary walking, standing, or sitting, one may likewise press the tongue against the throat to swallow the saliva; it is said that this can confer a moist and lustrous complexion.

The old scriptures say: one should absorb the then-vigorous Qi (vital energy) at the zi hour (from eleven at night to one in the morning), and also regulate according to the six time periods (liushi jiehou, the divisions of a day), calculating properly before ingesting Qi. When first beginning cultivation, the sensation of Qi is often very strong; without proper sequence and restraint, injury will result, so one must proceed gradually and in order.

Many people do not understand the key points involved, merely practicing according to formulas without consulting a master, and thus take this to be the genuine method. When they actually ingest Qi, many suffer injury: some fall ill from it, some even harm their lifespan. Similar cases are seen time and again. Consequently some claim that ingesting Qi has no effect, some say that practicing it suddenly brings no benefit; the days pass one by one, yet no prospect of success appears. There are also those who, because they do not meet an earlier master, lose heart, and delay their cultivation amid doubt and hesitation.

These contents are now written down in order to help practitioners achieve results. I have personally experimented, coming to know both the beneficial and the harmful sides, and after many years of practice have seen both truly effective methods and erroneous ones, hoping that later cultivators will avoid mistakes, gradually obtain benefits, dispel illness and see effects.

Beginners who ingest Qi often do so because the “three pus” (san nong, an original term referring to stagnant blockages in the practitioner’s body that have not yet been cleared) have not been expelled, so that the ingested Qi easily collects in the upper body and cannot circulate smoothly. When Qi lingers in the body, the chest becomes oppressed; oppression of the chest injures the body. If one still does not know how to regulate it, extra caution is required.

Beginners must also first arrange their diet, choosing foods according to the seasonal periods so that improper eating does not disrupt the order of cultivation. The practitioner must keep the mind single-pointed, eliminate the Three Corpses (sanchi, internal spirits or factors spoken of in Daoism that cause disease and shorten life), put aside glory and wealth, restrain sexual desire and stay away from greed for money; only then does one gradually draw near to the Great Dao. By persisting in practice one can gradually achieve results and increase one’s lifespan; otherwise, even if these principles are understood for a moment, it is hard to obtain any real gain.

Those who cultivate in pursuit of the True can be roughly divided into three grades. The opportune times and methods suitable for each differ, and their situations are not alike, so they cannot be treated uniformly. In brief:

People of the superior grade are by nature calm and at ease, with elegant aspirations. Their words accord with reason, and their deeds are without fault. Such individuals appear to possess a foundation accumulated from previous lives; upon hearing the great Dao (the Way), they can swiftly awaken to it, just as a stone cast into water sinks immediately, something incomparable to others. This is comparable to those of relatively high wisdom who generate the aspiration to seek the Dao early on.

People of the middle grade may hold high office and enjoy official salaries, or they may possess outstanding reputation and thriving enterprises, or their marital connections may be of distinguished families with bright prospects. They hesitate in deciding whether to advance or withdraw; a moment’s delay may cause them to lose the chance. After hearing the principles, they cannot rest day or night, contemplating ceaselessly all day long, with two thoughts contending in their hearts; whichever prevails will affect their ultimate choice. The original text at this point contains repetitions and suspected omissions or errors; later passages state that such people frequently miss opportunities, with six or seven out of ten being thus. This is comparable to those of middling wisdom who generate the aspiration later.

People of the inferior grade have often already missed the suitable timing, procrastinating until their later years, when their physical strength has declined and their mind-spirit has been depleted. Even if they still receive salaries, it is like wearing splendid garments while walking at night, with the sun already set in the west; human life resembles a dying candle in the wind, which may be extinguished at any time. Only then do they recall cultivating the Dao, but regret comes too late. Upon quiet reflection, how can one not sigh? If such people can still focus and establish their resolve, only a very small number can still remedy the situation. As for those over eighty years of age, the original text states that the measure of their karmic offenses has already been determined, and they ought to pray for a future life.

Former worthies left behind lamentations regarding the circumstances of these three types of people, in order to admonish later generations: hoping that people will clearly discern their own foundations, firmly generate vows, and after achieving success in cultivation never recede or turn back, thereby obtaining prolonged blessings and longevity—would this not be a fine thing?

What is called “ingesting Qi” (Fuqi, cultivation through regulating the breath and absorbing vital energy) was originally known as “embryonic breathing” (Taixi). The original text that follows is fragmentary and cannot be coherently interpreted.

The so-called practice of “fuqi” was originally known as “taixi” (embryonic breathing). Taixi is like an infant remaining in the mother’s womb for ten months, consuming no food yet able to grow and develop. At that time the bones are tender and delicate, the sinews and vessels soft and pliant, the hands tightly clenched, and the infant remains wholly concentrated in stillness. When the infant first receives the pure Qi (vital energy) of heaven and earth, it has no thoughts or distracting ideas, remaining peacefully settled, still and undisturbed. As the primordial Qi (yuanqi) transforms, the joints and viscera of the body gradually develop; all of this occurs of itself, quite naturally.

As soon as the infant leaves the mother’s womb it begins to inhale the Qi of the outside world, utters a cry, and immediately knows cold and warmth, hunger, as though thoughts have arisen. The scripture holds that at this moment the original primordial Qi is lost. What people nowadays call “fuqi” means to practice as the infant did while still in the womb, and is therefore termed “taixi”; the Qi that is ingested is that already within the body. Older scriptures speak of inhaling external Qi through the nose in order to practice fuqi; the present text considers this not to be the correct method of cultivation.

Those who wish to ingest Qi may choose to wake after midnight or during the fifth watch (before dawn). Follow the previously described methods of regulating the breath through exhalation and inhalation, attending to the state of the Qi (vital energy). Then rinse the mouth and swallow the saliva. Subsequently lie on the back, stretch the limbs, and rest the head on a pillow. Calm the mind and Shen (spirit), allowing no miscellaneous thoughts to arise, and let the breath enter and exit naturally. Keep the mouth closed. When one feels Qi within the body, draw it into the mouth, slightly puff the cheeks, swallow the Qi, and use the intention to guide it downward; simultaneously massage the solar plexus with the hand to facilitate the Qi’s descent.

In this way, regulate the breath six or seven times, then swallow another mouthful of Qi while massaging according to the previous method. With each swallow, use the hand to massage and guide the Qi to disperse. After swallowing about twenty times, pause first. After daybreak, one may sit or lie according to one’s condition, choosing a stable and comfortable posture, and swallow another ten or more. Between each swallow, first regulate the breath forty or fifty times, then slowly swallow it down; do not hastily swallow in succession. Unless there are special circumstances, do not combine several breaths into one swallow. Each time Qi is swallowed, massage with the hand to send it downward, guide it with intention, and then observe whether the Qi is unobstructed: if it has already descended, continue to lead it below the navel; if it has not yet passed through, allow it to remain in the region of the heart and chest, and wait until mealtime to assess the situation. If one feels emptiness in the upper abdomen and Qi descending in the lower abdomen, this shows that the Qi has penetrated, and one may eat as usual; if not hungry, then temporarily refrain from eating. Do not eat to satiety at meals, as fullness will impede the ingestion of Qi.

After eating, wait until the solar plexus and abdomen feel slightly empty, then swallow twenty more. Afterward, eat the evening meal; following that, wait until the solar plexus feels empty, swallow twenty, and then stop. This practice may be carried out while walking, standing, sitting, or lying down, according to the situation. The foregoing constitutes the daily schedule for ingesting Qi; cultivate according to this rhythm for one hundred days.

In the early stages of practice, remember to massage with the hand after every swallow to disperse the Qi. An interval of about ten breaths between swallows is preferable. At the outset, the Qi has not yet flowed freely and the joints have not opened; ingesting too much risks causing obstruction and stagnation, so one must not increase the amount too rapidly. Increase by three to five swallows every ten days. After a full hundred days, continue to increase gradually; at one hundred fifty days, add another four or five, gradually reaching two hundred swallows per day. After a full year, if the Qi flows unobstructed, the joints are relaxed, the flesh and skin are moistened, and the pores have opened, then whenever the abdomen feels empty one may freely swallow three to five times, or even swallow consecutively, but still not exceed three hundred. After three years of practice, if the Qi circulates throughout the body, the five viscera are nourished, the marrow is firm, and the skin is full, the number of swallows need not be fixed; one may even continue indefinitely.

If cultivation has not yet reached three years, and the body was originally damaged by the “five labors and seven injuries” (a traditional medical designation covering various forms of overexertion and depletion), with viscera deficient and meridians withered and weak, one cannot expect suddenly to cut off food in order to extend life. If, moreover, one cannot set aside worldly attachments and remains troubled by desires for fame, profit, wealth, and sensuality, merely starving oneself, cutting off the Qi of grains, without medicinal or dietary nourishment, old illnesses unhealed and new ones arising, a hundred ailments may proliferate. In such a case, the desire for longevity cannot be realized.

After ingesting Qi, attention must also be paid to dietary sequence. In the morning one may take a small amount of light watery porridge to harmonize the spleen and stomach. At midday one may eat one or two light cakes accompanied by a soup of cooked scallions, lotus, and similar ingredients; do not eat them hot. In the evening, if hungry, a small amount of lightly cooked food may be taken. Never eat to fullness at any meal; consume three to five mouthfuls less than usual so that the stomach has a little space remaining. If a meal is overly full, the movement of Qi will be obstructed, affecting that day’s practice. Especially avoid cream and greasy foods, as well as raw vegetables, radishes, stale or foul-smelling items, and all strongly flavored meat dishes.

During the first thirty to fifty days of ingesting Qi, some hunger and desire for food may persist. Once the Qi gradually becomes regulated and the abdomen begins to feel moistened, one may no longer crave various flavors. The porridge, cakes, and so forth mentioned are merely general dietary suggestions and may be arranged flexibly according to actual circumstances; one need not follow this fixed regimen every day. An occasional serving of light watery porridge is also acceptable. At the beginning of the practice, as Qi gradually flows, the appetite opens, the five viscera are harmonized, body fluids increase, the mouth tastes sweet, and food seems especially delicious, much like a person newly recovered from illness whose appetite is vigorous and who wishes to eat everything. At this time particular restraint is required; one must not indulge the appetite, or harm will come to the body. When hunger is felt, food intake may be increased moderately.

After every meal, the food one has eaten always carries a certain toxicity, along with the hot Qi (vital energy) generated by the five flavors of sour, bitter, sweet, pungent, and salty. Immediately after eating, one should open the mouth and exhale this hot Qi; once the heat in the mouth has receded, one may stop. In this way later troubles can be avoided.

One should also reduce salt as well as pungent, sour, and astringent flavors, and refrain from eating them. At first this may be difficult to adapt to, but after twenty days fluids will well up like a numinous spring. From then on one can no longer eat salty or pungent foods, for this is the method of fuqi (ingesting Qi), a cultivation practice based on regulating the breath and taking in Qi. Later, when the five viscera have been moistened, the upright Qi will move downward and expel the pathogenic Qi that has long accumulated. As the pathogenic Qi is discharged downward it can cause discomfort in the stomach, so one must not eat foods of mismatched temperature, dry and hard, greasy, or raw and difficult to digest. If one inadvertently eats even a single mouthful of such food, one will vaguely feel a slight pain where the food remains; as one’s cultivation deepens, this sensation will gradually become noticeable. It is best to eat only soft, well-cooked food; after each meal one should likewise exhale the hot Qi.

Each time one eats, first swallow twenty or thirty raw peppercorns, taken with water, and then proceed with the meal. If after eating one feels unwell or has eaten too much, one may take another ten to twenty peppercorns. Pepper can open the circulation of the Triple Burner (Sanjiao: the upper, middle, and lower burners of Chinese medicine, referring generally to the regions through which Qi moves in the body), causing pathogenic Qi to descend; it also helps digest accumulated food and regulates and guides the upright Qi. If one feels Qi stagnating between the heart and chest, with a sensation of tightness in the chest, hold two peppercorns in the mouth; in a short while it will disperse. The efficacy of pepper is considerable. If one suddenly feels overly full, with a stuffy chest and a sense of Qi filling it, one should sit quietly and regulate the breath; after a little while the Qi will disperse and be discharged downward.

The old Jing (scripture/classic) says: “Hold the Qi (vital energy) in and do not allow it to be expelled downward.” In former times beginners who gathered Qi in this way soon felt stuffiness in the belly and restlessness in the heart, even thinking they were about to die. In reality the lower part of the human body has two excretory orifices that communicate with the mouth and nose above, and the Qi circulates between the upper and lower regions. The five viscera originally accumulate unhealthy stale Qi that ought to be discharged from below—how can one forcibly hold it in? When the old Qi is suppressed and cannot exit, the circulation of Qi becomes obstructed and the person feels pain. Therefore if the old Qi has not yet been expelled when new Qi suddenly enters, the two streams of Qi collide and may instead cause illness. Do not deliberately hold the breath; it is better to let the Qi flow freely and be expelled.

Additionally, every day on an empty stomach one may drink one or two cups of wine according to one’s own condition, which is very beneficial to the body; however one must not drink to the point of dizziness or chest tightness. If one slowly drinks three to five cups each day it can further assist the circulation of Qi. The wine should be clear and of fine quality to be suitable for consumption, and one should not drink too much; once vomiting occurs the Qi will take several days to recover.

Later the Jing repeats the discussion of drinking wine and adds a method for intoxication: when one wishes to drink more at a gathering there is also a way. After drinking, people become groggy and disordered; this is said to be because of the toxin of the wine yeast (the fermenting agent used in brewing) contained in the liquor. When this toxic Qi enters the four limbs it causes drunkenness. While drinking, if several people sit together and cups are passed around from time to time, after finishing each cup open the mouth and exhale seven or eight times to disperse the wine Qi. If a large amount of wine is consumed all at once, open the mouth wide and exhale; if drinking slowly as the cups arrive, one may slightly expel the breath.

In ordinary breathing, take the opportunity of exhalation to blow out the Qi (vital energy) and send it forth. If one can continuously regulate the breath and Qi in this manner throughout an entire drinking banquet, it is said that a person who normally drinks three sheng will that day be able to drink one dou, and moreover will not easily become drunk, nor feel unwell after overindulgence; the flavor of the wine can still be tasted, and one may drink all day without feeling fatigued. After waking from sleep, rinse the mouth and swallow the saliva (swallowing down the fluids in the mouth) as before, regulate the breath to nourish the Qi, and return to the ordinary state.

If one suddenly feels Qi that needs to be expelled from below, the timing of such occurrences has no fixed pattern and may happen while eating, entertaining guests, riding a horse or in a carriage, or accompanying elders and honored relatives. In such a situation, one should seek a convenient opportunity to release the Qi. If one forcibly holds it in without releasing, the Qi will reverse and rise, churning and causing pain in the viscera and stomach, even involving the pit of the stomach and the flanks, with the pain lingering long without dissipating; if this leads to vomiting, the Qi in the abdomen becomes even more disordered, causing chest tightness and pain.

If official or private affairs are busy and one cannot concentrate on regulation and nourishment, then do not eat meat, fishy foods, or pungent spicy items. In this way, even when releasing Qi, the odor will not be too foul. If one has already practiced Bigu (ceasing to eat the five grains), even releasing Qi once or twice will not be foul.

Furthermore, when encountering foul Qi (vital energy), especially from people suffering from serious illness, do not face into such breath, lest it severely damage the zhengqi (the fundamental Qi that maintains the body’s vital functions). If one must go in and out of markets and streets and encounter foul Qi, one may hold the breath while walking past; one may also drink wine so that the body carries the scent of alcohol, or eat a small amount of meat, fish, or pungent spicy food in order to ward it off.

If foul Qi has already entered the body and one feels physically unsettled, one must regulate the breathing to expel this Qi. Do not sing loudly, wail, or shout. If social obligations require one to attend a funeral or pay a condolence visit, one should speak only in a low voice and not weep too violently.

If one suddenly feels Qi rushing upward to the throat, do not allow it to continue surging; swallow the Qi back down, then inhale another breath and swallow it. After swallowing three to five times in this way, the Qi will settle; at the same time, massage with the hands to help the Qi disperse downward. Holding some Sichuan peppercorns in the mouth, or drinking wine, can also cause the Qi to disperse. If one truly cannot swallow it down, do not force it, lest the Qi rush upward and cause congestion of phlegm and pus. One must attentively observe the condition of the body and handle the situation accordingly; if the Qi has not yet dispersed, do not eat. If one has just eaten a full meal, do not swallow Qi either, otherwise the food will block the Qi, preventing it from descending, and illness will result.

Each time one swallows Qi, one should pause, close the mouth and hold the breath through the nose, wait until the breathing is even, and then use intention to guide the Qi to circulate outward. Perceive it traveling along the left side of the body through the twenty-four joints, as if one can clearly hear the sound of water flowing over hollows, with a distinct sensation at each joint. If there is no such sound, it may be because one has eaten greasy food, or because the circulation of Qi was not performed at the proper time. If one does not promptly regulate this and continues to ingest Qi while forcibly compelling it, illness will certainly result, so one must be especially cautious.

Beginners in the practice of ingesting Qi often greedily seek results, thinking that the more one ingests the better. Some days they increase by ten or twenty times; feeling the body still stable, they then increase to thirty or fifty times, accumulating day after day and continually adding more. Forcing oneself to ingest Qi in this way will certainly cause illness; one must be cautious.

Beginners practicing fuqi (ingesting Qi, or vital energy, through swallowing and regulating the breath) are often impatient for results, mistakenly believing that the more they ingest, the greater the effect. They sometimes increase by ten or twenty swallows a day; feeling the body still stable, they then add thirty or fifty more, raising the amount day after day in the belief that this will bring success. They do not realize that if the Qi has not yet become unobstructed and harmonious, ingesting too much will instead cause it to stagnate and turn into illness. Disease may already have formed in the abdomen without the body noticing; when signs of discomfort appear they still assume they can continue, so they increase the quantity day by day until it accumulates into a serious condition. Once the Qi illness has coagulated, sudden pain arises in both flanks and becomes extremely difficult to treat with medicinal drugs.

If after three years of cultivation the skill has been accomplished, even if one commits some transgression it will not hinder the practice. Daily fuqi reaching more than a thousand swallows need not be feared. By the ninth year, when the skill is complete and does not recede, the Qi connects with the joints.

The Huangting Jing (Yellow Court Scripture) states: “Thousands upon thousands, hundreds upon hundreds, naturally interconnect; ones upon ones, tens upon tens, like layered mountains.” This refers to the sinews and bones connecting with one another. Once the five viscera also attain this condition, one may enter water without drowning; the Qi inside the body does not leak outward, nor does external Qi enter. Even remaining in water for ten or twenty days is possible. One faces severe cold and intense heat without fear; whether old or young, the body remains stable.

When practicing fuqi one must perform wogu (grasping firmly, the cultivation posture of clenching both hands). At the outset, when the Qi has not yet begun to circulate, one cannot yet grasp firmly. After about half a year or a hundred days, when the Qi feels unobstructed and the palms perspire, then one may begin to grasp firmly.

The Huangting Jing says: “Close off the Three Passes, grasp firmly and come to rest; hold and rinse the golden nectar, swallow the jade essence. Thus one arrives at freedom from hunger, the Three Worms perish, the mind remains constantly peaceful and harmonious, and hearing becomes acute.” This means closing the Three Passes (the Qi barriers spoken of in cultivation), clenching the hands so that the Qi becomes settled; holding and rinsing the golden nectar (a cultivation term that uses bodily fluids as metaphor), and swallowing the jade essence (likewise a metaphor used in cultivation). In this manner one gradually reaches a state of no hunger, the extinction of the Three Worms (worms that Daoism says reside in the human body and damage body and mind), a constantly peaceful mind, and clear hearing.

The Qihai (Sea of Qi) is located below the navel. The phrase “close off the Three Passes, grasp firmly and come to rest; hold and rinse the golden nectar, swallow the jade essence” also refers to these methods of cultivation. People often speak of “the three pus being unopened”—the original wording here is unclear in meaning. Whenever the respiratory Qi cannot reach below the navel, or the breath is rapid and panting irregular, this shows that the Qi has not yet descended and remains gathered only in the upper region of the heart and chest. When beginners swallow Qi for five or ten days, the Qi has not yet passed downward. After ten days, around the twentieth day, one ordinarily feels the Qi descending through the guan-kan barriers (the passes along the path of Qi circulation), entering the Qihai, and hears a faint, distant sound while vaguely sensing the Qi revolving. Once the Qi has arrived at the Qihai, respiration becomes long and drawn out, and the Qi itself becomes harmonious and unobstructed.

The old scriptures did not explain in sufficient detail, mentioning only how to lift taboos. As a result, later practitioners who followed those instructions instead damaged their proper Qi (vital energy), and their cultivation was interrupted halfway. Therefore the method of regulating Qi is here set out again in full. Practice has had its gains and losses, so these matters need to be made clear.

When regulating Qi, both exhalation and inhalation must be carefully controlled so that the breath makes no sound; producing a sound injures the proper Qi. Only when the body is very hot may one exhale with slightly more force, without worrying if a sound is noticed; once the sensation of heat has receded, one must again carefully regulate the breath.

Beginners at ingesting Qi who are not yet familiar with the swallowing method may first take a single swallow as the standard: puff out the oral cavity, draw the Qi until the mouth is full, then contract the mouth and swallow it down. Once swallowing has become familiar, if the nasal and pharyngeal passages are unobstructed, there is no need to puff out the oral cavity. Simply remain quiet, hold the breath, close the mouth, and without deliberately inhaling or exhaling, swallow continuously three times, then exhale once; one may also swallow eight or nine times, twenty times, or thirty times before exhaling. This is practice in sending the Qi downward, so that the Qihai (Sea of Qi, the location of the lower Dantian, or energy center) becomes unobstructed and the sinews and vessels are opened through.

At times one may consciously check the length of the breath’s circulation and whether it is unobstructed, but it is not advisable always to swallow deliberately many times; swallowing too much is also unhelpful and may leave a person feeling unsettled. If one wishes to practice with stability, one may close the mouth and swallow a single mouthful each time, using intent to guide it downward to the Qihai. Thereafter one continues swallowing without a separate exhalation; this method may be taken as daily practice.

In the beginning, when one is still unfamiliar with the proper measure of regulation, it is inevitable that one must use intent to guide the Qi downward. Once skilled, understanding the sequence of the breath’s movement, one can set aside deliberate guidance and distracting thoughts, swallow naturally, and let the Qi each return to its proper place, without needing to massage the chest with the hands to help guide it.

The scripture also cites the sense of the Daodejing, saying: “The teaching without words, the ten thousand things arise of themselves; there is generation and nourishment, yet no claim of merit; the work is accomplished, yet no credit is taken.” The so-called “teaching without words” means that the heart-mind and Shen (spirit) abide in a natural state, in Wuwei (non-action) and without thought, allowing the five viscera and six bowels to receive nourishment of themselves. One generates and nourishes the body yet does not cling to “possessing” it; Qi circulates within the body without relying on self-assertion. Efficacy arises of itself, and one does not keep it in mind.

If the signs of cultivation are displayed outwardly, others who see them will know of your practice; once others know, fame arises; fame brings calamity, calamity causes Qi to scatter, and when Qi is scattered, the person declines. Therefore the Huangting Jing says: “If you can know how to hold to the One, all affairs may be accomplished.” Here “holding to the One” (shouyi) is a Daoist cultivation term meaning to maintain single-minded hold of body, mind, and original Qi.

The scripture also lists the times for ingesting Qi at midnight, at the fifth watch, and three times each day, as well as the order of taking food, in order to help beginners enter the practice. Once familiar, one should carefully choose suitable methods according to actual circumstances and not be bound by the arrangements in the book. If one clings rigidly, worry easily arises; worry causes the heart-mind and Shen to remain tethered and unreleased, the Shen becomes weary, and the effects of cultivation diminish. This point should be remembered.

The Scripture of the Immortals says: People only cherish the body when they are at the point of death, only think of reforming when guilt is already assigned, only seek medicine after illness has formed; once the net of Heaven has already been spread, there is no way to reverse it. Therefore the wise cultivator of the Dao (the Way) cherishes life before danger arises, remains vigilant before calamity occurs, and nourishes the body before illness takes shape. This is truly knowing how to preserve oneself.

The scripture further discusses the timing of cultivating the Dao according to age: those above twenty and below thirty are called “upper years”; those above forty and below fifty are called “middle years”; sixty and seventy are called “lower years”; those above eighty are said to have their allotted span already fixed.

Those of the “upper years,” if they can comprehend the orthodox Dao and penetrate the subtle and hidden, with sinews and bones strong and flesh full, if they resolve at this time to cultivate the Dao, they often find it easy to achieve something. Those of the “middle years” who begin cultivation are already somewhat late; sinews, bones, flesh, and marrow have begun to decline, they stand between advance and retreat, and the effects of practice are weaker. Those of the “lower years” have sinews, bones, and meridians already declined by more than half, yet they can still be remedied. Those above eighty, according to the scripture, have brain marrow exhausted and joints withered, Shen and breath decaying; it is as if the body still moves while Shen and Qi have already scattered, and rescue is difficult.

Therefore the former sages, knowing that life is like a candle in the wind, hard to sustain for long, devoted themselves to leaving behind worldly toil, cherished the body, dwelt in seclusion among mountain rocks, and gathered the heart-mind and Shen to return toward the great Dao. The Dao is Qi; Qi is the root of the body. A fish that leaves the water is about to die; a person who loses the Dao is likewise hard to preserve. Nourishing life must emphasize the cultivation of breath and Qi; cultivating Qi must in turn emphasize the preservation of Jing (essence) and Qi. Only when both Jing and Qi can be preserved may they be called the true treasure.

A person has three Dantian: those of the Upper Origin, the Middle Origin, and the Lower Origin. The upper-origin Dantian is at the Niwan (in the brain), also called the “Imperial Homeland”; the middle-origin Dantian is at the heart, also called the “Crimson Palace Perfected One”; the lower-origin Dantian is at the Qihai, also called the “Gate of Jing.” The scripture holds that each of the three Dantian has its own Shen; if any one of them is damaged, Qi will leak and Jing will also dissipate. Jing is the root of the body, and the root is the place on which Qi relies; when Jing is abundant, Qi is abundant; when Jing dissipates, Qi also dissipates. Therefore both Jing and Qi must be carefully preserved.

The Huangting Jing (Yellow Court Scripture), a Daoist classic, states: “If one wishes for longevity, one must be cautious in matters of the bedchamber. If one wantonly depletes Jingqi (essence-qi), the Shen (spirit) will be injured and one will weep. Once Jingqi is lost, it is like the drying up of rivers, lakes, and seas, the exhaustion of a hundred streams, or like leaves falling completely from a tree that withers and loses its verdure.” Therefore the ancients who aspired to cultivate the Dao all cherished Yuanqi (original qi) and nurtured Jing (essence), seeking to preserve the entire body and mind.

The method of refining Qi (vital energy) is as follows. After the practice of ingesting Qi, when one has free time, find a quiet unoccupied room. Unbind the hair, remove the clothes, cover oneself with a quilt, and lie supine with the body properly aligned. Stretch out the hands and feet without clenching the fists; the mat should be clean, with the portion at the head hanging down to the ground. Comb the hair smoothly and let it hang loosely upon the mat. Then regulate the breathing until it is even and stable, after which open the mouth to exhale the Qi.

At the outset of exhalation one may gasp hurriedly, so first regulate the breath seven or eight times, or about ten times, waiting until the rapid breath has calmed before continuing the practice. In this manner ten rounds will suffice when time permits. Beginners may feel that the breath is still obstructed, as if stagnating between the skin layers. If more time is available one may practice another five or six rounds, thereafter gradually increasing to twenty, thirty, or even forty or fifty rounds, with no fixed upper limit.

What is the criterion? After a period of ingesting-Qi cultivation the practice gradually takes effect: the joints become unobstructed and the pores open. When one reaches twenty or thirty rounds the entire body should become moist, even to the point of perspiration; the appearance of this condition indicates that results have been achieved. At the beginning of practice, if the breath flows freely and the body is moist, one may stop; gradual perspiration is likewise a positive sign.

After completing the practice, rest peacefully and do not rise too soon to face the wind. Just as a patient who has perspired requires recuperation, rest for a time, change into clean clothes, and slowly rise and walk about in a place without wind. Speak little in order to cherish Yuanqi, reduce labor, still the mind and concentrate the spirit. In this way one will feel the body light and agile, the meridians throughout the body circulating freely, and the four limbs comfortable. Therefore the Huangting Jing says \ldots a thousand calamities have already dissipated, a hundred illnesses can all be healed, and one need not fear the danger of tigers and wolves; one can also delay aging and prolong life.

Those who refine Qi may practice every morning and at noon, choosing a convenient time. Wait until the spirit is clear and refreshed, then follow the steps previously described, sitting upright to cultivate, and diligently swallow the Qi (slowly swallowing the refined Qi), without slackening. However, if one feels drowsy and in need of sleep, do not force oneself to sit upright; forcing the posture will only allow heterodox thoughts to disturb the mind and spirit, the intention will not be correct, the breath will become chaotic, and one will deviate from the proper path. At the beginning of ingesting Qi, when Zhengqi (correct qi) has not yet formed, drowsiness may occur; once this stage is passed, such drowsiness will no longer arise.

Refining Qi need not be practiced every day. One may practice every five or ten days when time permits; if the breath feels obstructed and the four limbs are vexed, then practice a little. If one worries that prolonged interruption will produce no effect, there is still no need to practice too frequently.

The Method of Entrusting Qi (Weiqifa, a method of regulating the breath by relaxing the body and calming the mind-spirit): When nurturing Qi (vital energy) and entrusting the Qi, wait until the body is comfortable and peaceful, with no distracting thoughts in the mind. Whether sitting or in any other posture, breathe naturally and allow the Qi to circulate along the body’s gateways. Quiet the entire body, relaxing it as if it were a garment hanging on a rack: as though there were no sinews or bones and no spiritual awareness; let the mind-spirit and the senses all relax.

After this relaxation the body will naturally settle. Be still, and stiller still, relaxing the physical form, calming the Shen (spirit), and regulating the Qi. In this way the joints open and stretch, the sinews and vessels become unobstructed, and the bodily fluids flow along with them. One may then swallow the Qi ten times, or twenty times. Each swallowing of Qi should be done peacefully and naturally, without using the mind to force or control it. After a while the Qi will disperse through the pores of the whole body and no longer be exhaled from the mouth; even if there is still occasional exhalation from the mouth, it will not exceed one or two times in ten. Then continue regulating the breath for several tens of breaths, even more than a hundred breaths. If there is a sudden need to breathe, gently contain the Qi and swallow it, then resume regulating the breath.

After regulating the breath for some time, if the four limbs, skin, flesh, and joints feel as comfortable as after bathing, one may practice whenever time allows. Do not always lie on the back or on the side; while sitting or standing one can likewise relax the body and follow the Qi. With persistent practice the effects gradually increase: Jing (essence) and Qi become abundant, the Shen (spirit) is settled, the Po (the spiritual component related to the physical form and instinctive activities) is stabilized, the will of the heart is at leisure, thoughts become expansive, body and mind are at peace, the Three Corpses (the spirits that Daoism says reside in the human body, generating desires and depleting life) naturally perish, and the Six Dusts (the external sensory objects that disturb the mind in Buddhist-Daoist contexts) also dissipate.

Therefore the Huangting Jing (Yellow Court Scripture) says: “In leisure with nothing to do, the body is at ease; the dwelling of emptiness and purity lies in a leisurely state of mind.” As long as one regulates the Qi through Wuwei (non-action), relaxing the body and the thoughts, without clinging to the physical form or to rumination, in harmony with the Dao (the Way), one will naturally perceive extraordinary signs. The Huangting Jing further says: “Reverent and at ease, without any forcing, the Hun and Po can settle; with a pure mind one can see the Shen (spirit) and hear the Shen speaking to oneself.” This is precisely the principle.

If one feels bodily discomfort, as if there is blockage somewhere, or if the circulation of Qi is irregular, one can also apply the Method of Entrusting Qi: whether outdoors or while sitting, calm the Shen (spirit), relax the body and the Qi, halt distracting thoughts, and quiet the mind. After a relatively long period of concentrating the spirit and settling, one will feel the Qi circulating freely and penetrating the entire body.

The method of holding Qi (biqi): People of superior wisdom possess firm will and far-reaching thought; they are able to cultivate on their own without omitting any part of the practice. Once the Shen (spirit) is settled and the Qi (vital energy) is harmonious, ailments that come from without will cease.

Those of middling aptitude sometimes have household affairs still unfinished, sometimes waver in mind, fail to observe the taboos, and nourish themselves by unsuitable methods; the Qi then becomes stagnant and its circulation disharmonious, which instead gives rise to illness. If some part of the body is in pain, one may enter a quiet room, lie on the back to rest, first even out the breathing, then stretch the hands and feet so that they are four or five cun apart from each other. The bedding beneath should be thick and soft; in winter one should cover warmly. Quiet the mind, relax the body, then swallow the Qi and immediately hold the breath, allowing no Qi to pass in or out through mouth or nose. Concentrate the mind on the painful place and use intention to guide the Qi there; when holding the breath becomes hard to maintain, exhale the Qi. After exhaling, hold the breath again. After each holding, if the breathing is rapid, first regulate the breath six or seven times; when it is even and smooth, hold the breath once more while intending to guide the Qi toward the afflicted place. Repeat this ten times, twenty times, gradually increasing to thirty, forty, or fifty times. If the afflicted place sweats and becomes unobstructed and moist, stop the practice; if there is still no improvement, one may practice with concentration many times each day at the fifth watch (around three to five in the morning) or at night, until the illness is cured.

If the illness is in the left hand, guide the Qi-intention toward the left hand; if in the right hand, toward the right hand; if in the head, toward the head. If one can clearly feel the change, one will know that the mind can guide the Qi, that Qi follows intention, and that the effect of circulating Qi is as if miraculous. Do not retain emotions such as worry and sorrow in the heart: worry injures the Shen; excessive joy scatters the will. Whatever illness the body has, practicing according to this method can cure it.

The method of resting the root (xiugen): If a person wishes to cut off dependence on food and drink, one need only cultivate according to the methods described above for three years. The five viscera will be nourished, the body strong and full, the hundred spirits each settled in their places, the blood vessels unobstructed, the Qi circulating without hindrance, the body light and vigorous, with daily progress. Having reached this degree, one will gradually no longer depend on foods of the five flavors, nor often think of eating; afterward, completely cutting off food will not feel difficult.

In the world some people cling to pleasure and chase profit, unable to set aside worldly thoughts, and so they search everywhere for recipe books and take medicines in order to practice bigu (cutting off grains). When the medicine first enters the stomach there seems to be a temporary feeling of fullness; when the effect wears off, hunger returns. Repeating this brings no benefit. They also constantly keep their minds on the medicines, seeking compounding methods all day, busy without rest; energy and intelligence are gradually exhausted, vexations increase, and in the end they instead invite misfortune. Even if one takes medicine, how can one all at once cut off dependence on food? Some eat fruit to replenish strength; some swallow drugs in search of satiety. Rather than toil over medicines and exhaust oneself in decocting, it is better to concentrate on nourishing oneself. After years of busyness, wasting the Shen in vain, how could one thereby return to youth? Merely not eating rice—how can that be called “resting the root”?

Those of lower aptitude who cannot for the time being set aside worldly affairs may temporarily take medicines as an aid, and there will be some benefit; those of higher aptitude do not rely on this method. All who have succeeded in ingesting Qi (fuqi) and reached resting the root swallow Qi as soon as the abdomen is empty, regardless of morning or evening; they swallow whenever they feel the need, with no fixed number of times. One should, however, observe one’s own measure and not take too much. After long practice one can gradually cut off dependence on food and drink; the process within will naturally become clear and is not explained in detail here. Beginners who wish to use medicines to assist ingesting Qi may also take medicines; those who take medicines usually do not practice ingesting Qi, and only keep their minds on the medicines.

The Huangting Jing (Yellow Court Scripture), a Daoist classic of health cultivation, says: The five grains are the essence born of the earth. Although the five flavors are delicious, they may also invite deviant Qi (vital energy). Mixed and chaotic odors and tastes in food and drink disturb a person's Shen (spirit) and weaken the fetal Qi. From this point, regulating and nourishing body and mind enables one to reverse aging and return to youth.

There are also those who hold office in government and occupy prominent positions. Worldly affairs have not yet subsided; they admire the Dao (the Way) in their hearts and yearn to cultivate authenticity, yet cannot set aside their ambitions. They carry this wish for years, toiling without engaging in actual practice. If they wait until they have left the dusty world and become old and frail before beginning, would they not miss the chance for gradual cultivation?

Those serving in office are often pressed by official duties and cannot practice three times a day—morning, midday, and evening. They may choose midnight or the fifth watch (the period before dawn). After waking, follow the method mentioned earlier: rinse the mouth, swallow the saliva, and regulate the breath to circulate Qi. Expel the breath from the lower face; if a sensation of heat arises, swallow the saliva forty to fifty times. Begin with ten or twenty swallows, increasing by five daily, gradually reaching fifty. After daybreak, even amid official business, it suffices to hold the true intention in the heart, firm one's resolve, and practice in this manner.