《太清道林摄生论》

The Perfected Person (Zhenren) said: Even if one frequently takes medicines for nourishing life, without knowing the methods of regulating one’s nature and temperament it remains difficult to achieve longevity. In nourishing life one should not lie down immediately after eating to fullness, nor sit for long stretches throughout the day, for both impair the lifespan. A person should engage in some light activity, yet without overexertion or forcing oneself beyond one’s capacity. After a meal one should walk slowly; moderate beneficial activity brings a feeling of ease. Flowing water does not turn foul, and a door hinge is not eaten by insects, because both are constantly in motion.

Do not eat at night. After meals one should stroll, walking several li back and forth. Lying down when overly full gives rise to many illnesses; undigested food stagnates and accumulates in the body. Eat small amounts frequently rather than consuming too much at one time, lest digestion become difficult. In ordinary life keep yourself in the state of being “seemingly full yet a little hungry, seemingly hungry yet still a little full.” Those skilled in nourishing life eat before genuine hunger arrives and drink before thirst arises. After eating, walk about; once finished, have someone massage the abdomen several hundred times with the hands. This eases digestion, greatly benefits the body, and helps maintain regular eating with fewer illnesses.

One should regularly practice keeping the mouth closed. Opening the mouth readily causes Qi (vital energy) to dissipate and may allow pathogenic Qi to enter through the mouth. Lying on the side with knees bent benefits one’s Qi and strength more than lying on the back, and likewise supports regular diet and fewer illnesses.

In spring it is suitable to go to bed late and rise early; in summer and autumn, to go to bed somewhat late and rise early; in winter, to go to bed early. All of these benefit the body. Although one should rise early, it ought not be before the cock crows; although one may rise late, it ought not be after sunrise. In winter the natural world conceals and stores itself, and a person’s blood and Qi likewise tend toward storage; one should not labor to the point of perspiration, lest Yang Qi disperse and harm the body.

The methods for nurturing nature and life are as follows: do not walk, stand, sit, remain outdoors, listen, or look for prolonged periods; do not consume the quantity of two meals at once, and do not force yourself to eat; do not become heavily intoxicated; do not lift heavy objects; do not indulge in worry and rumination, nor in great anger, great sorrow, great anxiety, or excessive joy; do not leap about, nor weep excessively; do not urgently pursue desires, nor secretly harbor resentment. All of these damage the lifespan. Avoiding them helps toward longevity.

One should not drink alcohol to excess; if too much has been consumed, it is best to vomit it out as soon as possible. While intoxicated, do not engage in sexual intercourse, nor linger in a drafty place, nor fan oneself for a long time; these practices all damage the lifespan. Avoiding them helps toward longevity.

One should not drink alcohol to excess; if too much has been consumed, it is best to vomit it out as soon as possible. While intoxicated, do not engage in sexual intercourse, nor linger in a drafty place, nor fan oneself for a long time, otherwise illness readily arises. After becoming drunk, do not sleep outdoors amid dense grass and trees, otherwise sores may develop. After becoming drunk, do not force yourself to eat, otherwise tanju (a class of severe sores described in ancient times) may erupt, or ordinary sores may appear. Engaging in sexual intercourse after becoming both drunk and overly full may, in milder cases, cause an abnormal complexion and coughing; in severe cases it damages the zang-fu organs and meridians, endangering life. After becoming drunk and full, do not drive a cart, nor leap and run about.

Do not hold urine while engaging in sexual intercourse, otherwise lin syndrome (illnesses marked by frequent, urgent, and painful urination) may arise, with pain in the penis and loss of healthy color in the complexion. Engaging in sexual intercourse immediately after anger, before qi and blood have settled, may cause tanju to erupt. Engaging in sexual intercourse while a woman’s menses have not yet ended may cause illness, appearing as white mottling (loss of skin pigmentation that forms white patches).

Immediately after washing the head, do not face the wind, nor bind the wet hair; wait until the hair is dry before engaging in sexual intercourse, otherwise tanju may erupt. Engaging in sexual intercourse while a woman’s menses have not yet ended may cause illness, appearing as white mottling (loss of skin pigmentation that forms white patches).

Immediately after washing the head, do not face the wind, do not bind up wet hair, and do not lie down with wet hair, otherwise dizziness and a stuffy head, hair loss, facial swelling, toothache, or deafness may result.

After meals one should rinse the mouth several times; this protects the teeth and also freshens the breath.

Wet clothes and clothes soaked with sweat should not be worn for long periods, otherwise they easily cause sores or pains brought on by pathogenic wind. Do not rinse the mouth with rice-washing water, lest an unpleasant odor linger in the mouth. If one has sweated heavily, one should bathe promptly whenever possible, so as to avoid resulting difficulty in urination. In spring one should not dress too thinly, or else one easily contracts cold-damage disorders or cholera, and may also suffer indigestion and headaches.

The Baopuzi states: Someone asked, “Does what is called sustaining injury refer only to excessive sexual activity?” The reply was: “How could it be only this one thing? Nevertheless, the essential secret of nourishing life and attaining longevity does indeed include the arts of the bedchamber (the ancient methods of regulating sexual activity and nurturing jing [essence] and qi [vital energy]). Those of the highest rank who understand these methods can thereby extend their years, increase longevity, and dispel illness; those of the next rank at least do not thereby deplete themselves. If a person while still young and robust understands ‘returning the yin elixir to replenish the brain’ (a teaching that uses the arts of the bedchamber to regulate jing and qi and nourish the body) and gathers and refines the seven kinds of jing-qi in pursuit of longevity, then even without taking medicines one may live to a hundred or two hundred years, though one cannot become an immortal. If one does not understand these methods of nourishing life, the ancients likened the situation to holding soup in a leaking cup or keeping a fire in a house built of feathers, meaning that it is difficult to preserve for long.

Furthermore, forcibly contemplating matters beyond one's abilities injures the body; forcibly doing things that exceed one's physical strength also injures the body. Deep worry, outbursts of anger, grief that causes wasting away, excessive joy and pleasure, and eagerly pursuing desires all impair health. Anxiously brooding over potential misfortunes, prolonged talking and laughing, irregular patterns of rest and activity, drawing bows and stretching crossbows, immersing oneself in drinking until vomiting, eating to excess, running and leaping until panting with exhaustion, cheering or weeping bitterly, as well as imbalance of Yin-Yang, all injure the body. When such injuries accumulate day after day and reach their limit, a person dies prematurely; this kind of depletion also contravenes the Dao (the Way) of nourishing life.

Therefore the method of nourishing one's nature (regulating and cultivating body and mind) is: do not spit saliva too far; do not walk too quickly; do not overdo listening or looking; sitting, standing, and reclining should not last so long as to cause fatigue. Add clothing before the weather turns cold and reduce it before the weather turns hot. Do not wait until hunger is extreme before eating, and meals should not be overly full; do not wait until thirst is extreme before drinking, and water should not be taken in excess.

Eating too much produces accumulation and stagnation; drinking too much gives rise to phlegm disorders (conditions caused by the gathering of phlegm-fluids). Do not overwork, nor indulge in excessive ease; do not allow yourself to sweat profusely, do not spit saliva frequently, do not rush about in carriages or on horseback, do not gaze too far, do not remain exposed to cold for long periods, do not drink wine facing the wind, do not soak in baths for prolonged periods, do not harbor overly expansive ambitions or look too far, and do not investigate ingenious and clever techniques. In winter do not overdo keeping warm; in summer do not overindulge in coolness. Do not sleep in the open under the stars, nor sleep facing a blowing fan. Severe cold, intense heat, strong winds, and heavy dew should not be rashly endured.

When the five flavors enter the mouth, none should be consumed in excessive preference. This follows the principle of generation and overcoming among the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water): excessive sour flavor injures the spleen, excessive bitter flavor injures the lungs, excessive pungent flavor injures the liver, excessive salty flavor injures the heart, and excessive sweet flavor injures the kidneys.

The so-called “harm” often does not cause any immediate sense of discomfort; it is only after a long time that it damages one’s lifespan. Therefore those who excel at nourishing life regulate their rest and activity according to the changing mornings and evenings of the four seasons and maintain a peaceful, moderate regularity in their daily living. They know how to stretch the sinews and bones through movements such as bending and looking upward; they know the methods of exhaling and inhaling for preventing illness and warding off pathogenic influences, as well as the methods of replenishing and draining for regulating the Ying-Wei Qi (the Qi, or vital energy, that circulates within the body, nourishes it, and resists external pathogens). They also know how to arrange work and rest and how to master the proper degree of increasing or decreasing activity. Restraining anger preserves Yin Qi; suppressing excessive joy nourishes Yang Qi.

After this, one first uses herbal medicines to make up for the body’s deficiencies and then takes the Golden Elixir (Jindan, the elixir spoken of in Daoism) in order to achieve lasting stability. The principles of cultivating one’s nature are entirely contained here.

As for those who seek only immediate pleasure and give free rein to their minds, who believe themselves to have thoroughly understood fate and not to be bound by heterodox teachings, who indulge their passions and exhaust their efforts without regard for the long term—when they hear these words it is like the wind passing by their ears or lightning flashing before their eyes; they simply cannot take them in. Even if their bodies decline while they are immersed in enjoyment, even if their breath ceases while they are infatuated with sensual pleasures, they still find it as sweet as honey. How can one discuss the cultivation of nature with such people? They not only refuse to accept it but will call it absurd talk. To expect them to believe is like handing a bright mirror to a blind person or performing silk-and-bamboo music for a deaf person.

Baopuzi says that the human body is like a country. The chest and abdomen are like palaces and halls, the four limbs like the suburban borders, and the bone joints like officials of various ranks. Shen (spirit) is like the sovereign, blood like the ministers, and Qi (vital energy) like the common people. Therefore only by knowing how to govern the people can the country be made secure. Cherishing the people brings stability to the nation; cherishing one’s own Jing (essence) and Qi allows the body to be preserved. If the people scatter, the country perishes; if Qi is exhausted, the body vanishes. Once the body has vanished it cannot be revived, and a fallen nation cannot be restored. Thus the sage eliminates hidden dangers before calamity arises, regulates the body before illness appears, and begins prevention in times of peace rather than regretting only after harm has already occurred. The people are not easily settled yet easily fall into danger and disorder; Qi is not easily kept clear and harmonious yet easily becomes turbid and chaotic. Therefore one must carefully handle severity and virtuous government in order to preserve the country, and restrain likes and desires in order to stabilize the blood and Qi. In this way the Zhenyi (True One, the original Qi of body and mind spoken of in Daoism) can remain, the Sanqi (a cultivation term in the scriptures whose specific meaning is unclear) can be guarded, all illnesses recede, and lifespan is extended.

Every morning just after rising, face south, place both hands flat on the knees, and with the mind visualize black Qi entering from the crown of the head and descending to the Yongquan point (the acupoint on the sole of the foot). Doing this every day is called “sending Qi.” Regularly inhale through the nose and exhale through the mouth; the exhalation should be slight, the mouth not opened wide, and one should exhale as little as possible while inhaling more. Each time one is about to eat, first send Qi into the abdomen and then begin eating, as if letting the Qi enter the body ahead of the food.

Do not speak while sleeping. The five viscera are like bells and chimes; if they are not hung and positioned they cannot produce sound. The scripture uses this to illustrate that one should remain quiet during sleep. Do not speak while walking either; if one needs to speak, one should first stop and then talk, because speaking while walking depletes Qi.

A person should achieve four kinds of correctness: walking correctly, sitting correctly, standing correctly, and speaking correctly.

When hungry one should eat and eat until full; after the meal one should walk with a gait as composed and steady as that of the Goose King; speech should be as steady as if holding the sound of a bell. For sleeping adopt the “lion’s sleep” posture: lie on the left side of the body with the knees bent.

Every day he would often sing: “Delicious foods must be thoroughly chewed; raw foods cannot be swallowed whole. If you ask me where I live, it is in a village among the groves of a great mansion. Regulate the breath to guard the five viscera; when the true Qi (vital energy) reaches the bones, one can become an immortal.” He also sang: “Every day eat three poisons; even without chewing them they will dissipate of themselves. The five viscera are like embroidered brocade, yet one wears coarse robes on the body.”

It is often said that a person must guard the five Shen (spirits), that is, the spirits corresponding to the heart, lungs, spleen, kidneys, and liver. The greatest taboo is a restless mind; even if dwelling alone in an empty room, thinking of matters of desire will give rise to heterodox thoughts. Whenever such a thought appears, one should sit upright and properly.

After sitting for a long time, stand up to urinate; after standing for a long time, sit down to urinate.

If scriptures (Jing) and images of deities are enshrined in the home, first pay homage to them when going in or out, then greet the elders. Do not eat after sunset, because it is said that ghosts and demons wander upon the food.

A person should constantly keep the heart-Shen from scattering outward, placing the intention on the “Yongquan” (the acupoint on the soles of the feet).

Eat mallow once every ten days. Mallow is slippery in texture; it is said to help unblock the five viscera and relieve Qi stagnation, and it is a superior vegetable. When eating it, do not consume the core together with it; first remove the core.

On the day of the winter solstice, one may answer others’ questions but should not take the initiative to speak. Taking the initiative to speak is called “yan”; answering others is called “yu.” If someone comes to ask, one may respond, but do not speak of one’s own accord without reason.

All people should carefully observe these admonitions, otherwise original Qi will be depleted.

Every winter solstice, spread a thick grass mat under the north wall and then lie upon it; it is said that this allows one to receive original Qi.

After the first of the eighth month each year, use a gentle fire to warm the feet and do not let the feet get cold. According to the master’s meaning, one should always keep the yin region below the body and not allow the Jing (essence) Qi to leak upward.

When the spring chill has not yet receded, clothing should be thick below and thin above, thereby nourishing Yang and gathering Yin, which helps with the continuation of generations and long life; if one does the reverse by nourishing Yin and gathering Yang, it will invite ruin. These are all practices of the bedchamber arts for nourishing life.

Every day one must circulate Qi; when the breath is unobstructed, the body will operate smoothly.

Do not eat raw vegetables, uncooked rice, adzuki beans, or stale and foul-smelling food, nor drink cloudy wine or consume greasy, sticky foods, for these will obstruct the circulation of Qi (vital energy) and may even endanger life.

Do not hop, leap, or stamp about while walking as ghosts and spirits do; do not laugh and chatter excessively, nor casually pull or tug at other people.

When sleeping, there is no need to stretch the legs out straight; after waking, one may freely stretch the body. If ordinary people sleep with the body extended, ghosts and other beings may take the opportunity to cause harm, so stretching should wait until after one has awakened.

When going to sleep, first gather and settle the mind and Shen (spirit), then close the eyes and fall asleep.

Chew food thoroughly so that its refined essence may enter the intestines and stomach, and do not allow the greasy Qi of wine to enter the abdomen. One should also gradually form the habit of eating less salty food.

Never sleep during the daytime, for this causes a person’s Qi and strength to decline.

If a person is without the “Five Fluids and Five Leakages,” they can become an immortal. The “Five Fluids and Five Leakages” refer to the losses of bodily fluids and the dissipation of Jing (essence) and Qi described in this chapter. Do not engage in sexual intercourse during the fourth and tenth lunar months, because in these two months the Qi of Yin and Yang is pure and each holds its own seasonal command. After the winter solstice, Yang Qi begins to rise from the Yongquan point (the acupuncture point at the center of the sole): by the eleventh month it reaches the knees, by the twelfth month the thighs, and by the first month the waist—this is called “the completion of the three Yangs.” In the second month it rises to the shoulders, in the third to the neck, and in the fourth to the crown of the head. When Yang Qi is purely abundant, the movement of Yin Qi follows an analogous pattern.

Do not be troubled while eating. After consuming foods of the Five Flavors, do not suddenly become angry, or the Shen will be startled and nighttime dreams will become chaotic and disordered. The term “leishu” means vexation, and “yanchu” means irritation.

When outdoors at night, one should arrange five layers of covering and change them according to the successive night watches.

After becoming drunk, do not face into the wind or stand facing the sun, lest one become manic.

As soon as the urge arises, one should urinate or defecate; do not hold it back.

Do not engage in sexual intercourse on a full stomach, nor immediately after the sun has set. In addition, do not speak or recite at these times; if recitation is necessary, it is best to wait until daybreak. Whether walking, standing, or sitting, never turn the back toward the sun or the moon. When reciting or speaking, always imagine that the voice issues from the Qihai (Sea of Qi, here referring to the region below the navel).

When walking in cold wind in winter, do not speak in a loud voice, nor open the mouth.

After a meal, massage the face and abdomen with the hands so that the bodily fluids may circulate freely.

Usually, after eating something in the early morning, one then washes the face and combs the hair. When the weather is hot in summer, one often eats warm meals; in winter it is advisable to frequently eat thick porridge boiled from fine rice. The second and third months are suitable for eating Chinese chives, which is very beneficial to people.

The mind should always be gathered inward and not pulled by external things; this is the rule that beginners among those who cultivate the Dao (the Way) should observe. If one can constantly do so, even when situated in a place where plague is spreading, there is no need to worry or fear. Ordinarily one should practice inner vision (calmly contemplating the interior of the body), imagining the five viscera as hanging bells and observing them clearly and distinctly, not allowing the heart-Shen (spirit) to scatter.

Upon rising in the morning, it is fitting first to concentrate on discussing good matters, and not to start calculating the gains and losses of wealth as soon as one opens the mouth. When sleeping, the legs should be stretched out and not constrained.

The place of residence need not be decorated with magnificence and luxury, lest it foster greedy desires, causing people to want without limit and become the root of misfortune. It is sufficient if the dwelling is elegant and simple, tidy and clean, able to keep out wind and rain and avoid summer heat and dampness. Clothing and utensils should not employ precious objects such as pearls, jade, gold, or silver, lest they increase faults and deepen afflictions. Diet should not be lavish and abundant; one should maintain frugality. Do not eat too much meat, for excessive meat easily gives rise to various diseases; ordinarily eat little meat and more rice and vegetables, and there is no need to accompany each meal with several kinds of meat.

If the heart has something it loves, do not love it excessively; if it has something it hates, do not hate it too deeply—these all injure the original nature and the heart-Shen. Do not praise excessively, nor slander excessively; one should constantly treat the myriad things with an impartial mind. If one perceives that one's own mind has some partiality, then promptly correct it.

When in poverty, do not suppose that one will always remain poor; when wealthy, do not suppose that one will always remain wealthy. Whether poor or rich, one must uphold the Dao and righteousness, and not change one's aspirations or original nature because of changes in circumstances.

Those who truly penetrate the principles appear as if they are not skilled in speech; even after accomplishing great merit, they do not boast of themselves.

From the age of fifty until one hundred, a person should never let good medicines leave their side, nor beneficial words leave their mouth, nor allow chaotic thoughts to linger in the mind. One must always treat all things with a sincere and reverent heart. Never pretend to perform good deeds merely to please oneself. Even if one has practiced goodness throughout life yet is despised by others, one should not generate hatred on that account. Instead, one ought to calm the inner heart through the cultivation of Dao (the Way) and De (Virtue/Power), neither complaining that good actions have not received good recompense nor resenting others because of it.

In dwelling and daily life, do not allow yourself always to feel that something is lacking. If such a thought arises, restrain yourself and do not let it develop further. When one arrives at a place and constantly seeks to obtain more, the inner heart will naturally become weary and painful.

The reason people frequently fall ill is, in most cases, their inability to nourish and cultivate the mind-nature. When they are at peace and in good health, they often believe they may follow their whims, and thus they indulge their passions and desires. Whatever arises in the mind they immediately put into action, without self-restraint and without regard for taboos, even deceiving the gods and the people of the world, doing whatever they please. One should instead reflect upon one's conduct, holding vigilance and a sense of shame in the heart, earnestly cultivating body and mind, constantly performing good deeds, and reducing disturbances.

Therefore, those skilled in nourishing life constantly practice less thinking, less rumination, less desire, less involvement in affairs, less speech, less laughter, less sorrow, less pleasure, less joy, less anger, less liking, and less aversion. These “twelve lesses” constitute the essential principles for cultivating the mind-nature. Excessive thinking wearies the spirit; too many thoughts scatter the spirit; too many desires destroy discernment; too many affairs exhaust the body; too much speech disorders the Qi (vital energy); too much laughter injures the internal organs; too much sorrow confines the heart-spirit; excessive pleasure damages the will; excessive joy easily leads to improper conduct and mental confusion; too much anger disturbs the meridians throughout the body; excessive liking leads to infatuation and loss of reason; too much aversion leaves one haggard and without joy. If these “twelve excesses” cannot be eliminated, they become the root of harm to life. By neither tending toward excess nor falling into deficiency, one draws near to the Dao.

The Yellow Emperor’s Miscellaneous Taboos, the Third.

The Essential Notes (Yaoji) states that one should take care every day not to eat until overly full at night, take care every month not to become heavily intoxicated in the evening, take care every year not to travel far in the evening, and take care throughout life not to engage in sexual intercourse by lamplight in the evening, while constantly protecting and nourishing Jing (essence) and Qi (vital energy). Looking at things for a long time injures the blood, remaining outdoors for a long time depletes Qi, standing for a long time injures the bones, walking for a long time injures the sinews and vessels, and sitting for a long time injures the muscles. Eating too much salt injures the sinews, consuming too much vinegar injures the bones, overeating injures the lungs, and going hungry depletes Qi.

Water dripping from a leaking thatched hut onto dried meat may, if eaten, give rise to illnesses of the accumulation-and-knot type. Dried meat that cannot be thoroughly dried no matter how it is sunned will harm the body if consumed. Sacrificial meat that moves of its own accord without cause is harmful if eaten. If bees alight and crawl upon food, poison may be present and the food should not be eaten.

Every night one should not eat until overly full; every month one should not become heavily intoxicated in the evening; every year one should not travel far in the evening; and throughout life one should avoid sexual intercourse by the light of lamps and candles.

When returning after exposure to cold, before the cold Qi has dispersed, one should not immediately eat hot food, lest it provoke a condition known as “stabbing wind.” Lying supine immediately after a meal may produce “black pi” (a type of abdominal mass or obstruction) and may also bring on head-wind. One should not speak while eating; talking while eating frequently causes pain in the chest and back.

Rinsing the mouth with cold water or wine slurry after hot food will cause the breath to remain foul for a long time and may also damage the teeth, turning them black.

Eating raw meat injures the stomach. All meats should be boiled until thoroughly tender and allowed to cool before being eaten. Moist foods, as well as wine and various slurries, should not be consumed if, just before eating, one cannot see the reflection of objects in them; otherwise sudden convulsions and spasms may occur. If the abdomen becomes distended after eating, one should promptly take a purgative medicine.

After eating hot or salty food, one should not drink cold slurry, lest one lose the voice or contract “corpse-throat” (a condition of throat obstruction).

People who have lingering abdominal ailments should not eat pangolin meat, otherwise it will harm the body. Do not drink alcohol to the point of heavy intoxication, or various diseases throughout life will prove difficult to eradicate. Prolonged drinking damages the intestines and stomach, soaks the bone marrow, heats the sinews and vessels, injures the Shen (spirit) and shortens the lifespan. It is best not to eat the brain of any animal.

When a man sleeps, his head should not face north, nor should he lie beneath a roof beam or the ridge of the house. After sexual intercourse, lamps and candles should not be left nearby; the Jing (scripture) holds that this renders the hun and po souls and the six spirits (the six guardian body spirits of Daoism) uneasy, readily giving rise to sorrow and resentment. Do not place a bed against the north wall, nor sit facing north. The Jing considers that over time this will provoke inauspicious thoughts.

Do not stare at the sun and moon for prolonged periods, or eyesight will be damaged. If a man sees a straight wall ten paces away, he should not walk along its side. The Jing holds that a swift wind blowing upon a person may disorder the mind and make the body heavy. After heavy sweating, clothing should not be removed at once, or one is easily struck by wind, which may result in hemiplegia. When sleeping at night there should be no draft blowing directly upon the ears, or deafness may follow.

After returning exhausted from a distant journey, do not immediately engage in sexual intercourse; if this continues over a long period it produces the Five Exhaustions (weakness caused by excessive strain), damages the body, and also impairs fertility. Anything that sinks when placed in water, if eaten, easily causes one to suffer from cold, and this condition may remain incurable for life. When walking and sweating, do not rest in a grove with both feet hanging down; the Jing holds that over time this leads to blood bi (stagnation of Qi (vital energy) and blood), lower back pain, and heaviness of the legs.

When eating hot food or sweating, do not face into the wind, or it may induce convulsive illness, headache, dryness of the eyes, and a tendency to drowsiness. Do not sing or chant when about to sleep; the Jing considers this invites inauspiciousness. Do not speak loudly while sleeping, lest Qi and strength be depleted. Do not place a stove beside the head. The Jing says that approaching a stove by day causes the head to be fumigated by fire Qi, resulting in heaviness of the head, red eyes, and a dry nose; in winter the feet should be kept warm and the head cool, while in spring and autumn both head and feet should be protected from excessive cold. This is the ordinary method of daily health cultivation of the ancients. Do not cover the head when sleeping at night; this is beneficial for longevity.

When a person is seized by a nightmare while sleeping, do not light fifteen lamps to wake him; it is said this will cause him to die of fright. Even if you hear him cry out, do not draw too near or call to him in haste.

When sleeping, do not let the feet hang or rest them on a high place; over time this brings on kidney illness, impairs sexual potency, and leaves the feet cold.

After returning from an outing one should not keep the mouth open; over time this depletes the bodily fluids, causing thirst, and also drains the complexion of its color.

Burning white hair on a Yin day of the first lunar month (Yin corresponding to the Tiger) is auspicious. In general, clipping the fingernails on Yin days, the toenails on Wu days, and burning white hair are all auspicious.

In the early morning do not grow angry, scold or berate others, speak evil words, or raise the feet toward the fire; do not insult Jin in the presence of a favored concubine. At night do not drink to excessive drunkenness or eat until overly full. Do not overthink or overexert yourself. When meeting with loss, do not sigh or cry out “what can be done,” lest misfortune be invited.

Do not sit with the knees pressed tightly together and the arms folded across them. Do not let the hair cover the face; these things are inauspicious.

In the morning one should often speak auspicious words. Upon hearing unlucky news, spit three times in the direction from which it came in order to seek good fortune. If a nightmare occurs at night there is no need to speak of it; after dawn, face east, hold water in the mouth and spray it while reciting, “May the nightmare fall upon the grass and trees; may the good dream turn into pearls and jade.” In this way disaster may be averted.

Whenever climbing high or taking a seat, first remove the left shoe and spit three times toward the ground in order to seek auspiciousness.

Whether walking or riding, do not look back, or the Shen (spirit) and Qi (vital energy) will leave the body.

Do not kill turtles or snakes.

Do not travel far in overcast, foggy weather.

Whenever preparing to go out, constantly visualize the two stars Kui and Wai above the head; the direction taken will then be auspicious. If setting out to battle, visualize the handle of the Northern Dipper pointing forward toward the enemy, and good fortune will follow.

Do not face north when relieving yourself; another view holds that one should avoid facing west. Do not spit northward, lest the two spirits Kui and Wai be offended and misfortune invited; another saying is that one should not don clothes and cap facing north, or it will be inauspicious.

Do not eat the flesh of animals corresponding to the zodiac of one’s parents; it is said this shortens the lifespan. Do not eat the flesh of animals corresponding to one’s own zodiac; it is said this leaves the hun and po souls restless, drifting and scattered.

On the La day (the sacrificial day of the twelfth lunar month) do not sing funeral dirges or conduct a burial, or it will be inauspicious.

After getting up in the morning and putting on your clothes, if they have picked up any impurity, shake them three times at the doorway while reciting: "Calamity, depart! Calamity, depart!" Doing so is auspicious.

Do not sing funeral songs on the Lari (the winter sacrificial day), or it will bring ill fortune.

Do not seal up an abandoned well, and do not let water stand in hollows in the ground, or it will cause deafness and blindness.

When you first rise in the morning, do not wash your face the moment you open your eyes, or the eyes may easily become dry and rough, and even lose their sight.

Husband and wife should not bathe on the same day. It is best to bathe on the Huiri (the last day of the lunar month) and to wash and bathe on the Shuori (the first day of the lunar month).

If you meet with summer heat while traveling far, do not wash your face when you reach a river, or you may easily contract "wuji" (a type of illness referred to in the original text).

Hot water that has been boiled and left overnight should not be used to wash the body, or it will cause ringworm; used to wash the face, it will dull the complexion; used to wash the hair, it will cause sores.

Holding back urine will chill the knees and bring on bi illness (a condition of numbness and pain in the joints). Holding back a bowel movement will produce qi hemorrhoids (hemorrhoids associated with stagnant Qi, or vital energy). Do not give way to anger while urinating, or the feet and knees will turn cold. When defecating, do not hold your breath and strain, or you will suffer lower back pain and irregular menstruation. One should let the bowels move naturally.

Washing the hair with hot water and then rinsing the feet with cold water easily provokes head wind (a type of headache disorder); washing the hair after drinking water can also provoke head wind. If, after washing your hair at night, you go outside without having eaten, the heart Qi will be weakened and you will sweat easily. Do not cough when you are dreaming a great deal, as coughing may bring on illness. After you have just sweated, do not immediately bathe in cold water, or the xinbao (in traditional Chinese medicine, a visceral system related to the heart) will find it hard to recover.

Mercury must not touch the genitals, or it will cause the penis to shrivel; nor should it touch the teeth, or the teeth will become swollen and painful, damaged, and fall out. The fat of the deer and of the "zhu" (the two kinds of animal fat named in the original) must likewise not touch the genitals, or it will leave the penis weak and unable to achieve erection. Fanshi (alum), if used in medicine without having been refined, will injure the heart and liver. Xiaofen (lead powder) must not be used to treat cunbai (tapeworm and similar intestinal parasites); it contains lead, and once it enters the abdomen it will cause cold disorders.

On an empty stomach, do not breathe in the stench of a corpse, or the foul odor will enter the nose, the surface of the tongue will turn white, and the mouth will constantly have a bad smell. If you must go to view a corpse, first drink some wine; it is said that this allows you to avoid the poisonous vapors.

In summer, do not use the dew water that drips from the eaves of a roof. Using it may give you cunbai; and if it contains lead, once it enters the abdomen it will cause cold disorders.

When your stomach is empty, do not look at a rotting corpse. Otherwise the foul odor will enter the nose, white patches will form on the tongue, and the mouth will smell foul continually. If you cannot avoid seeing a corpse, first drink some wine; it is said that this wards off the harm the corpse brings.

In summer, do not sleep beneath or beside the eaves of a house. The dew will thicken the skin of the face and make it prone to ringworm; another account holds that it causes "facial wind" (mianfeng).

Do not drink cold water from dark, damp places, or it may bring on a lingering illness or malaria.

When you come upon a shrine or temple, do not enter casually. Once inside, keep a reverent heart, for this brings good fortune. Do not look about idly; be as careful as if you stood before an elder or superior, and your blessings will increase. Disrespect toward the spirits may invite calamity. Nor should you glance back over your shoulder.

If you suddenly see a dragon or a snake, do not panic, and do not stare at it.

If you suddenly see strange lights, shadows, or transformations, restrain yourself as much as you can and do not make a great fuss. As the common saying goes: "See the strange without finding it strange, and the strangeness destroys itself."

If you see a woman of exceptional beauty, do not gaze at her for long, and do not grow close to her or become infatuated. The scriptures (Jing) hold that she may be a chimei (a spirit of the mountains and forests) in transformed shape, who can plunge a person into deep infatuation. This applies whether you are in empty mountains and open wilds or amid a crowd. Nor should you discuss whether she is good or bad.

When a woman is menstruating, she should not eat liaocao (a pungent herbaceous plant, smartweed) or garlic, for this may bring on xuelin (blood strangury, meaning blood in the urine or painful, difficult urination).

Do not burn the fat of bears or macaques in a lamp; once the smoke enters the eyes, it impairs distant vision.

Do not let a mother's milk drip into a child's eyes, as this may damage the eyes and cause cloudy growths over them.

Children should not point at the moon with a finger, or sores will form beside the ears; these are called "moon-eclipse sores" (yueshi chuang). It is said that applying powdered toad (toad dried and ground to a powder) to sores of all kinds prevents them from being eaten away by worms.

A woman who has just given birth should not meet a person with underarm odor, or swelling may result.

If the water contains shalice (sand lice, tiny blood-sucking insects), do not bathe in it, lest you be harmed.

When crossing water, it is said to be auspicious to follow behind a horse or donkey. In places where there are shuinu (water crossbows, mythical malevolent water creatures said to shoot a person's shadow and kill them), a person whose shadow is struck will die. It is said that if you first smear your body with powdered toad before crossing, you need not fear being bitten by such creatures.

When crossing a river, it is auspicious to follow behind a horse or a donkey. If the water holds a creature called the "water crossbow" (shuinu) that shoots people, then when it strikes a person's shadow, that person will die. Before crossing, a traveler should first strike the surface of the water with something, so that the water crossbow looses its shot early; then one should cross quickly, and no harm will come.

If there is a spring in the dark black soil of the mountains, it is not suitable for long residence. Drinking this water over a long period easily leads to emaciation and illness, obstructs the movement of Qi (vital energy), and increases disease. Sick people should also avoid drinking it, since they may suddenly break out in sores.

There are caverns in the mountains. When entering the mountains to gather treasures, only the third and ninth months are suitable; in other months the Qi is sealed within the mountains, and this may cost a person their life.

When sleeping, one should face east in spring and summer and west in autumn and winter, as is the usual practice. When hungry, one should urinate sitting down; when full, one should urinate standing up. Following this carefully can prevent illness and bodily depletion.

It is best to eat one's daily meal during the Si hour (9 to 11 a.m.). After eating, one should not drink wine; it is said that in this way one will never suffer from dry retching for the rest of one's life.

The Way of nourishing life lies in not losing Jing (essence) through emission; in this way one can extend one's years and lengthen one's life, and this is an important method. If one can refrain from emitting Jing for fifty days, the waist and legs will become light and agile, the eyes clear and bright, and one will not grow weary even after many battles.

Chapter Four: Methods of Massage

Self-Massage Methods

Perform these three times a day. After one month, all illnesses will be eliminated, and one's movement will be swift enough to catch up with a galloping horse; this is a superior method of nourishing life as practiced by the immortals.

• Clasp the hands together and twist them against each other, as if washing them.
• Cross the hands loosely, then turn them over and move them toward the chest.
• Clasp the hands together and press them on the knees, doing both the left and right sides.
• Overlap the hands and press them on the knees, slowly twisting the body.
• Draw the arms as if pulling a powerful bow of five shi in strength, doing both the left and right sides.
• Clench the fists and strike forward, doing both the left and right sides.
• Push outward with force, as if pushing aside a great boulder, doing both the left and right sides.
• Strike downward with the fists to open and stretch the chest, doing both the left and right sides.
• Hold the head with both hands and turn the body over the knees; this movement stretches the ribs and flanks.
• Brace the hands on the ground, contract the body and arch the spine, then lift upward three times.
• Sit in a wide posture, tilt the body to one side as if pushing a mountain, doing both the left and right sides.

Strike the back with your hands, doing the same on both the left and right sides.

Sit down with your legs stretched out, then gently kick one foot forward, on both the left and right sides.

Support yourself on the ground with both hands and turn your body to look back over your shoulder. This is called the "Tiger Gaze" (a movement of looking back like a tiger), done on both the left and right sides.

Stand up, support yourself on the ground with both hands, and bend backward three times.

Clasp your hands together firmly with the fingers interlaced, then step on the hands with one foot, on both the left and right sides.

Stand up and stamp the feet forward and backward, on both the left and right sides.

Sit down with your legs stretched out and cross them. Hook the extended leg with your hands, place that foot on the knee, and press down with your hands, on both the left and right sides.

Stamp the feet forward and backward, on both the left and right sides.

Sit down with your legs stretched out and cross them. Hook the extended leg with your hands, place that foot on the knee, and press down with your hands, on both the left and right sides.

There are eighteen movements in total. If an elderly person performs these exercises three times a day, they will gain benefits just as from regular tonics. The practice helps prolong life and drive out all illnesses, and it also improves the appetite, brightens the eyes, and makes the body light and healthy, so that one no longer tires easily.

Laozi's Massage Method

Press your hands on your legs and twist your body to the left and right, twenty times on each side.

Press your hands on your legs and twist your shoulders to the left and right, also twenty times.

Hold your head with both hands and twist your body to the left and right, twenty times. Swing your head to the left and right, twice on each side.

Hold your head with one hand and support your knee with the other, and fold your body over three times, on both the left and right sides.

Support your head with both hands and lift upward three times.

Support your knee with one hand and your head with the other, and move from bottom to top three times, on both the left and right sides.

Grasp your head with both hands and press it downward in a jolting motion three times.

Clasp your hands together, pass them over the top of your head, and do this three times on each of the left and right sides.

Cross your hands and press them against your chest, push forward and then pull back, also three times; do this three times on each of the left and right sides.

Cross your hands in the opposite direction, press them against your chest, and do this three times as well.

Bend your wrists and press your elbows against your ribs, three times on each of the left and right sides.

Turn your palms over and place them on your knees, then pull your elbows upward; turn your palms over again, place them on your knees, and pull your elbows upward, three times on each of the left and right sides.

Extend your arms and pull your neck, three times on the left side.

Bend your wrists and press your elbows against your ribs, three times on each of the left and right sides.

Place the back of the hand against the knee and pull the elbow; then place the palm against the knee and pull the elbow. Do each side three times.

Stretch the arms and pull the neck, three times on each side.

Pull the left and right hands forward and backward in turn, three times each.

Stroke the hand downward along the shoulder, from top to bottom, three times, and do the same on the other side.

Make empty fists with both hands and pound three times.

Shake the hands outward three times and inward three times; with the palms facing down, shake them three times, then sway both hands three times.

Knead the fingers three times. Sway both hands in opposite directions three times, then shrug and lift them upward three times.

Drop both hands downward with a jolt three times.

Cross the hands, turn them over above the crown of the head, seven times in each direction, forward and reversed.

Cross the hands in the opposite direction and twist the elbows up and down, with no fixed number of repetitions. This may also be done with one hand.

Clasp the hands and raise them above the head, stretching the ribs to left and right ten times.

Make fists with both hands, place them on the back, and rub up and down along the spine three times. Here "jue" (掘) means rubbing.

Grasp the hands behind the back and straighten the spine upward and downward three times.

With the palms facing down, shake them; with the palms facing up, shake them; three times each.

With the palms facing down, bend the elbows and rotate the wrists, shaking inward and outward, three times each.

With the palms facing down, shrug and move them forward and backward three times.

With the palms facing down, cross the hands and move them sideways three times.

With the palms facing down, shake them three times.

With the palms facing down, bend the elbows and rotate the wrists, shaking inward and outward, three times each.

With the palms facing down, shrug and move them forward and backward three times.

With the palms facing down, cross the hands and move them sideways three times.

With the palms facing down, shrug and move them sideways and lengthwise three times. If the hands feel cold, pat them from top to bottom until they become warm, then stop.

Extend the left foot and support it with the right hand.

Press the left foot with the left hand and move it from top to bottom with a shrugging motion, straightening the foot, three times; do the same with the pressing motion on the foot.

Flex and extend the foot forward and backward three times.

Twist the foot to the left and right three times, then forward and backward three times, and straighten the foot three times.

Twist the leg three times.

Shake the foot inward and outward three times. If the foot feels cold, pat it until it becomes warm, then stop.

The number of leg twists may be adjusted according to one's own condition; then jolt the abdomen three times.

Thrust the abdomen forward three times, then backward three times. In the Tiger Crouch posture (a stance like a tiger squatting on its haunches), twist the shoulders left and right three times.

Push both hands upward as if holding up the sky, three times to each side.

Push the hands out to the left and right, then carry a heavy load on the back, then stretch the body as if pulling up a tree, doing each movement three times; afterward, lightly tap the abdomen three times.

Thrust the abdomen forward three times, then thrust it backward three times. Next, bend low like a fierce tiger crouching on the ground, and twist the shoulders left and right three times.

Once more, push both hands upward as if holding up the sky, three times to each side.

Push the hands out to the left and right, carry a heavy load on the back, and stretch the body as if pulling up a tree, doing each movement three times.

Extend both hands straight out, then stretch the arms forcefully three times.

Loosen and stretch the hands and knees, three times each.

Straighten the legs, turn the head and stretch the body with effort, then twist the waist to the left and right three times.

Pull and stretch the spine inward and outward, three times each.

This is the fifth item of the "method of directing Qi (qi)" (yongqi fa).

One may cultivate every morning and evening, for these two periods are the times of Yin-Yang alternation. At the beginning of the fifth watch in the early morning (when the sky is about to brighten), warm Qi (vital energy) arrives; people stretch and open their eyes. This is the time when generating Qi arrives, called “Yang grows while Yin recedes,” meaning Yang Qi increases and Yin Qi diminishes. After the sun sets in the evening, cold Qi arrives; people feel slightly chilly and gradually sit or lie down. This is the time when another generating Qi arrives, called “Yang recedes while Yin grows,” meaning Yang Qi diminishes and Yin Qi increases. After sunset, cold Qi often enters and exits.

Heaven and earth, the sun and moon, mountains, rivers and seas, as well as humans, livestock and plants—all things within their bodies constantly metabolize the old into the new and undergo coming-and-going transformations, without a moment’s pause. Their advance and retreat resemble the alternation of day and night or the tides of rivers and seas; this is the law of waxing and waning between heaven and earth.

Facing south, place both hands on the knees and slowly massage the joints of the limbs. Exhale turbid Qi through the mouth and inhale clear Qi through the nose. The exhaled old Qi is also called “dead Qi”; the inhaled new Qi is also called “living Qi.” Therefore the Laozi Jing says: “The gate of the mysterious female is called the root of heaven and earth; it is continuous as if existing, used without toil.” This means that the mouth is the gate of heaven and earth, through which one may inhale and exhale Yin-Yang and the Qi of life and death.

After a while, slowly stretch the hands to the left, right, up, down, forward and backward; open the eyes wide and the mouth, tilt the head back and pull the ears, tug the hair, twist the waist, and cough so that the body vibrates. The hands may be used together, or one at a time, or even reversed. Then stretch both feet, lie on the back and extend the body, counting to eighty or ninety before stopping.

Then slowly relax, settle the mind and Shen (spirit), and practice inner observation (quietly visualizing the changes of Qi inside and outside the body). Imagine the Taihe Yuanqi (the harmonious and pure primordial Qi) in the air gradually descending, entering the body from the crown of the head like clouds after rain entering the mountains; it then enters the skin and muscles, reaching the bones and brain, and slowly descends to the abdomen, nourishing the four limbs and five viscera just as water seeps into the earth. When the Qi flows through unobstructed, one feels gurgling sounds in the abdomen. Concentrate on the visualization without distraction. After a moment the Yuanqi reaches the Qihai (the gathering place of Qi in the abdomen), and a little later it reaches the Yongquan (the acupoint on the soles of the feet). When the Qi flows through unobstructed, one feels the body vibrate and the feet curl, and also hears faint sounds from the sitting place; this is called “one passage.”

Beginning with one passage and two passages, gradually increase to three or five passages each day; then one will feel the body moistened, the complexion glowing, the skin and hair lustrous, the ears and eyes clear and bright, the appetite good and physical strength robust, and various diseases will recede. Persist for five or ten years, cultivating without forgetting over a long time; if one can accumulate to tens of millions of passages, then one is not far from immortality.

Methods of Harmonizing the Spirit (Shen) and Guiding the Breath

Pengzu said, “The method of harmonizing the spirit (Shen) and guiding the breath should be practiced in a quiet secluded room with the door closed, a warm and comfortable mat spread out. The pillow is about two and a half inches high. Align the body correctly and lie supine, close the eyes, and hold the breath in the region of the chest and diaphragm. Place a wild-goose feather on the nose to ensure it does not move. After three hundred breaths performed in this way, the ears hear no sounds, the eyes see nothing, and the mind thinks of nothing. When this is achieved, neither cold nor heat can harm the body, and bees and ginger cannot poison a person. One may live to three hundred and sixty years, thereby approaching the state of a True Person (Zhenren).”

Pengzu said, “The Dao (the Way) does not reside in complexity. Simply do not think of clothing or food, remain still through three hundred breaths so that the ears hear no sounds, the eyes see nothing, and the mind thinks of nothing. When this is achieved, neither cold nor heat can harm the body, and bees and ginger cannot poison a person. One may live to three hundred and sixty years, approaching the True Person.”

Pengzu said, “The Dao does not reside in complexity. Simply refrain from thinking of clothing and food, sounds and colors, victory and defeat, right and wrong, gain and loss, or honor and disgrace, so that the mind is free of vexation and the body is not overly fatigued. Persist in Daoyin and circulating Qi, and one may likewise extend the years and nourish life, even living a thousand years. Ordinary people cannot be entirely without thoughts; they should gradually eliminate these thoughts. The human body is originally empty and still, with only Qi (vital energy) circulating within it. When the breath is properly regulated, various illnesses will not arise. When regulation and nourishment are improper, various illnesses appear in succession. Therefore those skilled in nourishing life must understand the method of regulating Qi.”

The Method of Regulating Qi

Regulating Qi can be used to treat various serious illnesses. It is said that after one hundred days of practice the eyebrows and sideburns will grow, and the remaining effects need not be mentioned. Regulation of Qi should be performed after midnight and before noon, because in this period the Qi is generating and is suitable for regulation; after noon and before midnight the Qi is declining and it is not appropriate to regulate Qi. When regulating Qi one lies supine, spreads a thick and soft cushion, and positions the pillow according to the method of regulating Qi.

This method claims to regulate and treat a variety of serious illnesses, even asserting that after a hundred days the eyebrows and sideburns will grow; there is no need to mention its other effects.

The time for regulating Qi (vital energy) through breath control for health preservation should be after midnight and before noon, when Qi is considered to be generating and thus suitable for regulation; after noon and before midnight, Qi is regarded as declining and regulation is not advisable. When practicing breath regulation, lie supine on a thick, soft mat, with the pillow at a height that keeps the head, neck, and body comfortably aligned. Stretch out both hands and feet, grasping the joints of the thumbs with the hands and placing them four or five cun from the body, with the feet likewise four or five cun apart. While inhaling, visualize the Qi entering through the nose and being drawn all the way down to the feet, then hold it. If strength remains, one may continue holding the breath; if holding too long produces a feeling of stuffiness, slowly exhale completely through the mouth and then slowly inhale through the nose. Thereafter every exhalation should follow this procedure.

In cases of cold-heat illness, or of sudden paralysis or swelling, one need not adhere strictly to the prohibition against regulating the breath after noon; regulation may be performed approximately the duration of a meal before the illness appears. If recovery is incomplete, repeat the method the following day as previously described.

Different conditions require different exhalation techniques: when the heart region is cold, employ the “hu” method of exhalation; heat illnesses use the “chui” method; liver diseases the “xu” method; lung diseases the “he” method; spleen diseases the “xi” method; and kidney diseases the “yan” method. These are the vocalized breath-regulation methods in Daoist health cultivation, distinguished according to the viscera and the nature of the illness.

The scripture further lists the number of repetitions according to the time of day: eighty-one times after midnight, seventy-two times before cockcrow, sixty-three times at dawn (when the sky first brightens), fifty-four times at sunrise, forty-five times at mealtime (around breakfast), and thirty-six times during sishi (9 to 11 a.m.). Before performing this practice, first carry out daoyin (guiding and stretching movements coordinated with breathing) of various kinds to the left and right, totaling three hundred and sixty repetitions.

Diseases to be treated fall roughly into four categories: cold, accumulations (zheng, illnesses involving gatherings or masses), wind, and heat. Those afflicted with these should calmly follow this method of breath regulation; the original text states that in this way there is none that cannot be cured.

Most illnesses are related to the five viscera, so it is necessary to recognize the symptomatic manifestations in order to identify their affiliation. Those with heart disease experience a body that turns suddenly cold and then hot. Upon observation, if the color of the heart appears red, the patient may in dreams see people dressed in red clothing and holding red knives, or people wielding fire to frighten them. Treatment uses the two breath-regulation methods of “hu” and “chui”: employ “hu” when the heart region is cold and “chui” when the heart region is hot.

If the lungs are diseased, the chest and back become distended and full, and the four limbs grow restless, finding it difficult to settle in comfort. Upon examination, the lung Qi (vital energy) corresponds to the color white. The patient often dreams of handsome men and beautiful women who feign intimacy, embracing and holding them close, or dreams of parents, brothers, wife, and other family members. To regulate and treat the condition, employ the “xu” sound formula in exhalation, expelling the breath.

When the liver is diseased, there is constant melancholy and lack of cheer, much sadness and rumination, with no sense of joy, together with pain in the head and eyes. Upon examination, the liver Qi corresponds to the color green. The patient dreams of people dressed in green garments and holding green staffs, or of lions, tigers, and wolves coming to intimidate them. To regulate the condition, use the “he” sound formula to exhale and send the breath out.

If the spleen is diseased, the body feels as though a wind is circulating through it, with dull, hidden pain, and the chest and abdomen become oppressed, stuffy, and aching. Upon examination, the spleen Qi corresponds to yellow, which also accords with the color of the earth. The patient may dream of children striking and teasing people, or of scenes that swirl, gather, and disperse like a wandering wind. To regulate the condition, apply the “xi” sound formula in exhalation, expelling the breath.

When the kidneys are diseased, the body grows cold and yin Qi weakens. Upon examination, the kidney Qi corresponds to the color black. The patient dreams of people clad in black garments and holding black staffs who come to intimidate them. To regulate the condition, use the “yan” sound formula to attune the Qi, swallowing the breath downward.

In ordinary practice of the exhalation methods, perform thirty strong exhalations and ten gentle ones. The method of exhaling is to inhale through the nose and then release the breath through the mouth; as the breath is expelled, let the sound accompany it by reciting the corresponding sound formula. For febrile diseases, use fifty strong “chui” and ten gentle “chui”; when blowing, the sound of the emitted breath must correspond to the character “chui.” When the heart is vexed and oppressed, employ thirty strong “xu” and ten gentle “xu.” For liver disease, use thirty strong “he” and ten gentle “he.” For heart disease, use thirty strong “xi” and ten gentle “xi.” When the body exhibits symptoms of cold, use fifty strong “yan” and thirty gentle “yan.”

The foregoing constitute the twelve methods of regulating Qi. If those who are ill practice them with reverence and concentrated attention, they will be healed. Each time the methods are performed, they must also be coordinated with guiding and stretching (Daoyin) movements on both the left and right sides, for a total of three hundred and sixty repetitions.

Methods of Dwelling, the Sixth

The house in which one lives must be tightly sealed, leaving no tiny gaps through which cold wind might invade. If a person dwells for a long time in a place exposed to wind, they may at first be entirely unaware of it, yet later they may fall ill as a consequence. The ancients believed that sudden appearances of hemiplegia, inability to move the four limbs, the body arching backward, or loss of voice so that one cannot speak, all result from enduring wind-cold. Once the body has been affected by wind, various ailments readily arise in succession and may even endanger life; therefore the dwelling must be made airtight.

Whether at home or away, if one suddenly encounters a strong wind, a violent rainstorm, or a heavy fog, one should hurry indoors and close the doors. The scripture holds that these weather phenomena are caused by dragons, ghosts, and spirits passing by; when one meets them one should burn incense and sit quietly inside the house, calming the mind and Shen (spirit), and go out only after the wind, rain, or fog has passed. If one does not avoid them, one may suffer harm, or afterward feel unwell.

One should not bathe frequently while at home. Bathing should be carried out in a sealed room; the water temperature must be neither too hot nor too cold, because the scripture considers both excessive heat and excessive cold liable to cause illness. In winter one must not bathe until one sweats continuously, and after bathing one must not be exposed to wind-cold. One should not bathe on an empty stomach, nor wash the hair after eating a full meal. After finishing the bath, one should eat a little something and drink a little before leaving the bathroom. If one feels a draft in the room, one should not stubbornly remain there, nor sit with one’s back to the wind, but should rise and move away from it.

At home one should earnestly remind the elders and children of the household that as soon as any bodily discomfort is felt, they must speak of it at once and not endure it without mentioning it, thinking it of no great matter. If the proper time is delayed, the condition may worsen and even become irreversible. As soon as slight discomfort appears, one should massage and press the body so that the joints and sinews become unobstructed, and thereby disperse the pathogenic Qi (xie qi) of which the scripture speaks.

Whether one has business or not, one should every day have someone tread upon the spine and knead and press the four limbs and the crown of the head. The scripture holds that when treading and massage are performed properly, the body is made comfortable and the chances of invasion by pathogenic wind are reduced. This is an important method of nourishing life.

Whether occupied or at leisure in ordinary times, common people should have someone tread once daily upon the spine with the feet, and also press the four limbs and the crown of the head. When this treading is done thoroughly, circulating pathogenic wind and morbid Qi will not easily invade the body. This is an important and marvelous method of nurturing life, whose finer details cannot all be set forth one by one.

Whether dwelling at home or traveling afar, one should always carry a portion of processed mugwort, together with emergency pills, ghost-repelling pills, medicines that promote the growth of flesh, medicines for treating damp sores, medicines for treating boils and swellings, mercury, rhubarb, mirabilite, licorice, dried ginger, cassia inner bark, and Sichuan pepper. The scripture regards these medicines as indispensable; one should also carry one or two fascicles of the Baiyi Suishen Beiji Yaofang (One Hundred and One Emergency Formulas to Carry on One’s Person), as well as drugs for preventing and treating venomous snakes, bee stings, and gu poisoning.

If one feels in good health for ten or more consecutive days, moxibustion should be applied at three or several acupoints in order to disperse wind Qi. Do not suppose that present health will continue indefinitely; medicines should always be carried on the person. When applying moxibustion, the directions or times in which the human spirit (renshen) resides must be avoided; this is the practice, in Daoist medical arts, of observing taboos according to time and direction.

If a small amount of miscellaneous residue or food stagnation has accumulated in daily life, a purgative medicine that promotes bowel movement should be taken once each year in spring and once in autumn. The scripture holds that in this way one will not be invaded by tianxing shiqi (epidemic seasonal Qi or seasonal pathogenic factors).

The Yellow Emperor asked Qibo: When pathogenic wind invades the human body, it sometimes produces internal heat, sometimes internal cold, and it may also give rise to pestilential wind, hemiplegia, or other wind disorders. Wind received on jia and yi days in spring forms liver wind; on bing and ding days in summer, heart wind; on wu and ji days at the close of the four seasons, spleen wind; on geng and xin days in autumn, lung wind; and on ren and gui days in winter, kidney wind.

When pathogenic wind enters the shu acupoints of the five zang and six fu (the points where meridian Qi (vital energy) infuses and gathers), corresponding zang-fu wind pathogens likewise arise. Wind that invades from various parts of the body produces hemiplegic wind; wind that travels upward along Fengfu (the acupoint at the nape of the neck) produces brain wind; wind that invades the head causes ocular wind together with aversion to cold. Being struck by wind after drinking is called injury by wind; sweating during sexual intercourse and then being struck by wind is called internal wind; being struck by wind immediately after washing the hair is called head wind. Prolonged exposure to wind, followed by sexual activity, may result in injury by wind and diarrhea. When water-dampness stagnates in the intestines and stomach, leaking wind is formed. Thus pathogenic wind is the origin of many diseases. Once it develops and transforms it can give rise to other disorders that have no fixed pattern of manifestation, yet these changes remain related to the wind pathogen.

The three months of spring are called “Fa Dong.” The vital force between heaven and earth begins to sprout, and all things flourish and grow. One should retire later and rise early, stroll at ease in the courtyard, let the hair hang loose and the body relax, allowing the mind to expand in harmony with the spring. One should encourage the growth of all things and not kill them; give without taking away, reward without punishing. This is the way of following the Qi of spring and nourishing life. To act contrary to this injures the liver Qi, so that in summer one may suffer from cold-natured disorders; the strength that should nourish the growing Qi of spring will then prove insufficient.

The three months of summer are called “Bo Xiu.” The Qi of heaven and earth intermingle, and all things blossom and bear fruit. One should retire later and rise early and not grow weary of the sunlight; keep the mind peaceful and refrain from anger, so that the plant-like vitality may fully express itself, the Yang Qi within the body may be properly dispersed, and the emotions may extend outward. This is the way of following the Qi of summer and nourishing life. To act contrary to this injures the heart Qi, so that in autumn one is liable to contract malaria-like illnesses; the strength that should nourish the growing Qi of summer will prove insufficient, and in winter the condition may even worsen into disease.

The three months of autumn are called “Shenping” (when all things ripen and the climate tends toward stability). The Qi (vital energy) of heaven gradually grows austere and urgent, while the Qi of earth becomes clear and bright. One should retire early and rise early, getting up together with the chickens, so as to keep the mind peaceful and thereby ease the impact of autumn’s killing Qi on the body. Gather and restrain the Shen (spirit) and the breath, allowing the body to accord with autumn Qi and preventing the mind from dissipating outward, so that Lung Qi becomes clear and descending. This is the method of according with autumn Qi and of nurturing the gathering Qi. To go against it injures Lung Qi; in winter diarrhea readily occurs, and the Jing (essence) Qi that nourishes the body also diminishes.

The three months of winter are the time when Yin Qi closes and stores itself; water freezes and the earth cracks with frost. Do not deplete the Yang Qi within the body; retire early and rise late, waiting until daylight appears before arising. The mind should remain quiet and inwardly collected as if hidden away, as though there is something pondered in the heart and already attained. Avoid the cold and stay close to warmth; do not let the skin open and perspire, lest Yang Qi be expended. This is the method of according with winter Qi and of nurturing life. To go against it injures Kidney Qi; in spring one readily develops symptoms of “Wei Jue” such as limpness of the four limbs and impeded circulation of Qi and blood, and the body’s power to nourish and generate also wanes.

Heaven possesses the four seasons and the Five Phases (Wood, Fire, Earth, Metal, Water), from which arise changes such as cold, heat, dryness, and dampness; humans possess the five viscera, from which arise emotions such as joy, anger, sorrow, delight, and fear. Thus unrestrained joy or anger damages Qi, while excessive cold or heat damages the body. If joy and anger are not moderated and cold and heat exceed what the body can bear, life becomes difficult to stabilize. When Yin Qi accumulates to the extreme it turns into Yang; when Yang Qi accumulates to the extreme it turns into Yin. Therefore if one suffers cold in winter, warm disease readily arises in spring; if one suffers wind in spring, diarrhea readily occurs in summer; if one suffers summer-heat in summer, malaria readily appears in autumn; if one suffers dampness in autumn, coughing readily occurs in winter. By attuning and nourishing the body according to the transformations of the four seasons, one can avoid premature death and unnatural demise.

The complete text of the Taiqing Daolin Shesheng Lun now concludes.

The following collation notes explain the differences in wording among various versions of the scripture, as well as cases in which characters have been added or emended on the basis of other classical texts. For example, “thirst” was originally written as “hunger” and has here been changed to “thirst” according to the Qianjin; “mo” may be used interchangeably with “mu” (evening); some characters that were originally omitted have now been supplied from the Qianjin. Passages concerning sleep, nighttime illumination, and sexual activity also record variant readings from different versions, and some of the wording is suspected of being later interpolations.

The text further records variant versions of several health-preserving daoyin exercises, including lifting the feet, turning the body while supporting oneself with the hands on the ground, bending the wrists, and twisting the body; the number of repetitions or the specific methods for these movements differ in the Qianjin.

At the end, textual differences with the Huangdi Neijing Suwen are listed, involving seasonal attunement, physical and mental states, and related topics. For instance, the Suwen writes “freeze” as “stale,” “generate” as “grow,” and “nourish” as “store”; the phrase “having private intentions, already having attained” appears in the Suwen as “as if having private intentions, as if already having attained.”