《嵩山太无先生气经》

The human physical form depends on Qi (vital energy) for its existence, and Qi in turn depends on the physical form. When Qi is abundant the body remains complete; when Qi is exhausted life comes to an end. Therefore those who nourish life invariably cultivate the physical form and regulate the breath in order to preserve life. Since a physical form exists, Qi cannot be absent; form and Qi depend on each other and only then together constitute life. This is perfectly clear.

I have long yearned for the supreme Dao (the Way) and have sought secret methods far and wide. I myself have practiced circulating Qi and guarding the true (shouzhen: holding to one’s original nature and regulating body and mind) for more than thirty years, yet nothing I have seen or heard has ever satisfied me. During the Dali era I encountered Wang Gong. He had returned from the Northern Peak, leaning on his staff, his spirit radiant. Seeing that his bearing was extraordinary I invited him to stay and talk. He was indeed a gentleman who had withdrawn from the dusty world and understood the cultivation of the Dao. Pitying the earnestness of my search, Wang Gong transmitted to me certain essential instructions on Tuna (regulating the breath by exhaling the stale and inhaling the fresh) and on nourishing the body. His kindness was profound, beyond the power of words to express.

Wang Gong often said that the crucial methods of cultivating the Dao are not found in the scriptures but are transmitted through oral formulas. The methods of ingesting Qi such as the Two Luminaries, the Five Sprouts and the Six Wu all belong to the absorption of external Qi. External Qi is vigorous and unyielding and is not suitable for nourishing the interior of the body. As for internal Qi, when it is properly regulated it is called Taixi (embryonic breathing: a state in which the breath becomes extremely subtle and fine, as if one were breathing like a fetus in the mother’s womb). This Qi originally resides within the body and need not be sought outside. Without the oral instructions of a teacher to guide one, merely groping on one’s own leads only to fruitless toil and ultimate failure.

The material I now compile all derives from the essential teachings transmitted by my teacher, which I have further elucidated; it is certainly not something I have invented from my own shallow understanding. Wang Gong once said to me: “Laojun said, ‘My life is in my own hands; it is not determined by Heaven and Earth.’ He also said, ‘I share one Qi with Heaven and Earth, each circulating independently; how then could Heaven and Earth cause me to die?’” These are truly important true words and essential secrets of cultivating the Dao. Practitioners should repeatedly contemplate them and respectfully follow the instructions; how could they fail to remember and put them into practice? Anyone who happens to obtain these oral formulas must be cautious not to transmit them lightly to others or to leak them, lest misfortune result.

The formula for practicing breath regulation (tiaoxi) is this: In ordinary times when free from external interference, collect the mind-spirit (shen), dispel distracting thoughts, and briefly close off the breath, both hands forming the grasping-firmly (wogu) mudra (tightly clenching the fingers to assist in collecting the spirit). Inhale through the nose and exhale through the mouth, making the breath so faint and fine that it is inaudible to the ear. Once the breath is full, hold it in, maintaining it for as long as possible; during the holding of breath, train until sweat issues from the centers of the feet. Each session, the number of breath-holdings should increase gradually from one or two to more than one hundred. Upon reaching the limit of holding, exhale gently, take in a small amount of breath, and resume holding.

If the body feels hot, exhale with the sound “he”; if it feels cold, exhale with the sound “chui.” These are the respiratory techniques of traditional daoyin breath regulation. Should one succeed in training the breath-holdings to one thousand, ordinary food will no longer be required, nor will medicinals; it will suffice to drink a cup of wine occasionally to promote the unobstructed circulation of fluids. Reaching five thousand, one will be able to come and go freely anywhere, the fruits of practice will manifest of themselves, and one will moreover gain the external accomplishment of entering water.

The cultivation of ingesting qi (fuqi) and nourishing life values constancy above all. Only after the true qi (zhenqi) has descended into the body can inductive responses gradually arise. To give free rein to the mind and indulge in desires while expecting to become a numinous immortal and ascend to heaven by feathered transformation is utterly impossible. Even immortals and those who have attained the Dao cannot achieve this before their meritorious practice is complete, still less ordinary folk. Provided one has faith in the words of the ancients and practices with diligence, one will naturally come to know the true situation.

To practice Fuqi (ingesting Qi, or vital energy), first prepare a room that is high, dry, quiet, and secluded. It need not be large, so long as there are no gaps that let in drafts. Incense should often be burned on both sides of the room, but nipple incense must not be used. Keep the lungs expanded and soft, and raise the feet slightly. The Zhen'gao (Declarations of the Perfected), a Daoist scripture, states: “A dwelling on high ground can avoid the blowing of qi by ghosts.” This means that ghosts are said to borrow earthly qi to blow upon people and disturb them. A height of three chi is suitable for the room.

Clothing and bedding should be increased or reduced according to cold or heat. The pillow should be three cun and two fen high, with the inner padding about one cun and nine fen or a little more, so that the pillow lies level with the back.

Every night after midnight, when yang Qi first arises, or at the fifth watch (just as dawn approaches) upon first waking, first exhale the turbid qi from the abdomen nine times. Strictly speaking it is not necessary to practice only at midnight or the fifth watch; whenever the weather is calm and the abdomen empty, one may practice.

Close the eyes and knock the upper and lower teeth together thirty-six times in order to awaken the Shen (spirit) within the body. Next warm the eyes with both hands and gently massage them, then massage the ears on both sides and rub the face. This is the “True Person’s Method of Daily Routine,” a Daoist method of nourishing life through everyday habits. Then, as circumstances require, perform Daoyin exercises, first stretching the joints. Afterward press the tip of the tongue against the upper palate, stir the saliva in the mouth, and when the mouth is full swallow it so that it enters the stomach, guiding it with intention. Do this three times; it is called “rinsing and swallowing the numinous fluid,” that is, swallowing saliva to nourish the five viscera. The scripture says this can make the complexion glossy and radiant.

Once these methods have been mastered, the general sequence becomes clear. Next remain quiet and relaxed, letting the mind become like the vast emptiness of space and the body as if it were shedding its outer husk, setting aside all attachments and worries, and then begin to ingest Qi. In every step keep the eyes closed and practice Wogu (grasping firmly by curling the fingers into fists in order to gather the spirit); only when dispersing Qi should the fingers be opened. Wogu is said to seal the passes and orifices, preventing Jing (essence) and Qi from dissipating and pathogenic qi from invading. Beginners whose breath and fluids are still circulating and transforming need not practice Wogu; after a hundred days or half a year, when the qi feels unobstructed and the palms sweat, one may then grasp firmly.

The Huangting Jing (Yellow Court Scripture), a Daoist classic of nourishing life, says: “Close and seal the three passes, grasp firmly and halt; rinse and swallow the numinous fluid, swallow the jade blossom. Thus one reaches a state of no hunger, the three worms perish; the mind and intention remain constantly regulated, bringing joy and flourishing.” This means gathering the orifices, grasping firmly to still the mind, and swallowing the saliva in the mouth; over time one will no longer feel hunger, will expel the “three worms” (the worm-spirits said in Daoism to reside within the body), and will achieve a peaceful mind-spirit and a joyful, flourishing spirit.

The Taoqi Formula

The five viscera of the human body each have their own Qi (vital energy). After lying down to sleep at night, first hold the breath. Upon waking, when one wishes to ingest Qi, one must first perform “Taoqi” so that accumulated food is digested and the Qi can be expelled; only then may one begin to regulate and ingest Qi.

The method is as follows: close the eyes, clench both fists tightly, lie supine, press the two fists into the space between the breasts, tense both knees, raise the back and torso, tightly seal the Qi in the Qihai, allow the Qi to circulate from within the body outward, and then expel it with a “he” sound. Repeat this from one to nine times, or from two to nine times, and Taoqi is complete. Afterward, proceed to regulate the Qi.

The Tiaoqi Formula

The nose is the “Heavenly Gate” and the mouth is the “Earthly Door.” Therefore inhale through the nose and exhale through the mouth, circulate the Qi of the Qihai from within the body outward, and then expel it with a “he” sound. Repeat from one to nine times, or from two to nine times, thus completing Taoqi; afterward regulate the Qi.

When regulating Qi one must not act with impatience or obstinacy, otherwise the Qi will circulate in reverse disorder and illness will result. Be especially careful with the coming and going of the breath, and do not allow oneself to hear the sound of respiration clearly. Perform the practice seven or nine times until the breath becomes even and peaceful; this is regulating Qi. After regulating Qi is finished, swallow the Qi down. When lying down at night one must not exhale through the mouth. In ordinary times constantly attend to regulating Qi; with concentrated practice over a long period the breath will become harmonious.

The key to ingesting internal Qi (vital energy) lies in swallowing the Qi correctly. Ordinary people often mistake the Qi drawn in from the outside for the Qi already within the body and fail to distinguish between them, which is truly improper. Those who practice Tuna (exhalation and inhalation) should discriminate carefully, lest the circulation of the breath become disordered.

Every person is born endowed with the primordial Qi of heaven and earth, and the body itself also possesses its own circulating primordial Qi. Each time one exhales and swallows Qi, the internal Qi corresponds with the external Qi: the Qi rises from the Qihai (Sea of Qi) together with the outgoing breath until it reaches the throat. When the exhalation is nearly finished, close the mouth, quickly puff the oral cavity and swallow, so that a muffled sound is produced as the Qi is swallowed and one feels the Qi slowly descending from the left side. After twenty days of such practice, the sound of the breath descending can be heard as clearly as a drop of water falling into a pit. Women feel the Qi descending from the right side. In this way internal Qi and external Qi can be clearly distinguished.

Next, use the intention to guide the breath and then massage with the hands to help it travel to the Qihai. The Qihai lies three cun below the navel and is also called the lower Dantian (energy center). For those just beginning to ingest Qi, the pathways are not yet open, so the hands may be used to massage and assist the descent of the breath; once the breath flows freely, massage may be omitted.

Swallowing three times in succession after closing the mouth is called “Yunxing” (Cloud Movement); swallowing once is called “Yushi” (Rain Bestowal). Beginners whose breath is not yet unobstructed should swallow only once each time and must not immediately swallow three times in a row. After the circulation has become smooth, the number may be increased gradually. Initial openness is reached only after a year of practice; after three years the work is accomplished, and only then may one ingest Qi freely at will.

“Fuqi” (ingesting Qi) is a method of Daoist Tuna cultivation that circulates Qi by regulating the breath, swallowing Qi, and similar techniques. References in the original text to the “left side,” “right side,” and so forth constitute its specific instructions for practice.

If the Qi (vital energy) has not yet begun to circulate unobstructedly, it may still prove impossible to swallow it down. In that case, treat each swallow as a single stage of practice. Before every swallow, first puff out the cheeks, then apply a slight force, draw the lips together, and swallow, striving to send the Qi downward with a gurgling sound until it reaches the Qihai (the gathering place of Qi below the abdomen, as described in Daoism).

Once this process has become clear and smooth, swallow three times in succession; the practice may then be regarded as complete. This formula is beneficial to oneself, and while practicing one must also swallow the Qi deeply. Without long-term, concentrated practice, how could one ever experience it in detail and comprehend the principles within it?

Beginners in Fuqi (those who, in Daoism, nourish the breath through respiration, swallowing, and similar methods), or those who have practiced for a long time yet have not grasped the essentials, are most fortunate if they obtain this formula! It must not be transmitted lightly to others, or punishment will surely follow. Be cautious! Be cautious! Each time one practices, face eastward. After finishing, begin again from the start, attending to the stages of each swallow according to the method set forth above.

Xingqi Jue (The Formula for Circulating Qi)

The Xingqi Jue (Formula for Circulating Qi) states: Between the lower Dantian (energy center) and the rear spine there are two acupoints that connect with the meridians running through the spine and can lead all the way up to the Niwan (the palatial chamber within the head, that is, the brain). After swallowing Qi (vital energy) three times in succession, rest the mind in the lower Dantian. Direct the inhaled primordial Qi with intention so that it enters these two acupoints. Next imagine two streams of white Qi rising along both sides of the spine, entering straight into the Niwan and warmly nourishing every part of the brain; afterward they spread like mist throughout the entire body, descending from the hair, face, neck, both arms and fingers, entering the Dantian in the chest—that is, the region of the heart—irrigating the five viscera, then passing through the lower Dantian to the Sanli point, circulating through the whole body, traveling past the knees and ankles, and finally reaching the Yongquan point in the soles of the feet.

This is what is meant by distributing a single stream of Qi so that it circulates throughout the entire body, comparable to activation by thunder and nourishment by wind and rain. Although heaven and earth possess springs and sources, without thunder to set them in motion the Qi mechanism cannot circulate and the myriad things can hardly receive moisture; although the human body possesses fluids, without swallowing saliva one cannot nourish the five viscera and cause the body to shine with radiance. The so-called “returning Jing (essence) to replenish the brain” does not refer to sexual intercourse between men and women; just as the springs of heaven and earth rely on thunder to activate them so that Qi can circulate and nourish the myriad things, the fluids of the human body must likewise be swallowed and rinsed in order to irrigate the five viscera. For Jing-Qi to reverse and ascend they must meet and become unobstructed; swallowing and ingesting the Qi within the body requires the aid of exhaling and inhaling (Tu-Na) in order to lift and employ it. To understand the manner in which the breath circulates in a loop and the principle of its employment is to take heaven and earth as one’s model.

One should imagine that the turbid, noxious, stagnant and obstructed Qi together with stagnant blood inside the body are all dispersed by upright Qi and finally expelled from the tips of the fingers and toes; this is called “dispersing Qi.” At this moment extend the fingers; there is no need to practice wogu (the cultivation posture of holding the fists closed). Completing one such round is called “one circulation.” After the Qi is circulating freely, if one feels the breath is stagnant, regulate the breathing to make it even; once it is even, again stir the breath and swallow Qi according to the previous method.

Closing the breath and stirring it, then swallowing Qi thirty-six times, constitutes a minor accomplishment, yet one has not yet reached complete abstinence from food. After reaching this stage one should regularly eat less, keeping the abdomen empty and comfortable. Whether sitting or lying down, as soon as the abdomen is empty swallow Qi; performing ten rounds throughout an entire night one will naturally swallow Qi three hundred and sixty times. This is called “great accomplishment,” that is, “great embryonic breathing” (Da Taixi). Closing the breath in the manner of embryonic breathing (Taixi) and counting to one thousand two hundred breaths also counts as great accomplishment. However, this still cannot refine and transform the physical form or alter the constitution; even if longevity is attained, one will resemble withered wood, lacking Jing-Qi and luster.

In addition there are methods of refining Qi (vital energy), holding the breath, committing the Qi, and distributing the Qi, together with certain related oral formulas, all of which are set out below. Fellow practitioners who are dedicated to these arts should read the instructions with care and follow them in practice, so that no errors arise.

The formula for refining Qi contains the phrase “the formula for refining Qi wood without jing light also,” which is unintelligible; the original wording may be corrupt or incomplete.

The formula for refining Qi states: After one has practiced the ingestion of Qi (through regulating the breath, swallowing, and similar methods of cultivating Qi), one may enter an inner chamber, remove one’s clothing, let the hair hang loose, lie supine with both arms extended and the fists unclenched. Comb the hair thoroughly so that it spreads over the mat, then even the breathing and swallow the Qi. Once the Qi has been swallowed, close the breath and hold it until the limit is reached; then still the mind, cut off all distracting thoughts, and allow the Qi to circulate of its own accord.

If a sensation of blockage and oppression arises in the chest and becomes unbearable, expel the Qi; if the breathing grows rapid, re-even it. When the Qi has become calm, resume the practice. After proficiency is attained the number of repetitions may be increased gradually to twenty, thirty, forty, or fifty, until perspiration covers the whole body. The appearance of such sweating indicates that the exercise is taking effect.

One should then calmly harmonize the Qi and rest while lying down, without immediately rising to face the wind. This is an excellent method for retarding aging and lengthening life. Practice only when the Shen (spirit) is clear and the Qi refreshing; do not practice when one wishes to sleep. The exercise may be performed frequently, yet it need not be done every day—only when the spirit is clear and refreshing. Once every five or ten days is sufficient. The Huangting Jing (Yellow Court Scripture) says: “A thousand calamities have already been dispelled, a hundred illnesses healed; one need not fear the ferocity of tigers and wolves.” It further states that the practice can ward off old age and extend one’s years.

The formula for committing the Qi states: The method of committing the Qi is to be performed when the body’s Qi is peaceful and the mind and Shen are at ease; one may sit or lie down. Regulate the breath according to the “portals” (which may refer to the places of inhalation and exhalation). One may adopt a particular bodily posture or sit upright and motionless, as if without Shen-consciousness, quiet and deep.

The original text ends at this point with the words “quiet and deep,” and the sense of the passage appears incomplete.

The Formula of Yielding Qi (Weiqi Jue) states that the method of practicing yielding Qi is to be carried out when the body's Qi (vital energy) is peaceful and the mind and Shen (spirit) are at ease, whether sitting or lying down. Breathe according to the methods of regulating the breath; one may adopt a particular bodily posture or sit upright without moving. Allow the mind and Shen to become quiet and deeply settled, as if merging into the vast sky. Then hold the breath for ten or twenty breaths. When holding the breath, follow its natural course and do not forcibly control the Qi with intention.

After a period of time, the Qi ought to disperse from all the pores of the body rather than being exhaled from the mouth and nose. Even if a small amount of Qi is still exhaled from the mouth and nose, one should regulate the breath again. Gradually increase the practice to more than ten or a hundred breaths, while further experiencing and observing the changes in the Qi. This may be practiced while walking, standing, sitting, or lying down. Diligent practice is said to make every part of the body unobstructed, the complexion moist and lustrous, and the breathing clear, harmonious, and prolonged, leaving one as refreshed as after a bath. It may also be practiced when the body feels unwell, and is said to bring peace to both body and mind.

The Huangting Jing (Yellow Court Scripture) says: “With lofty arching of the original action, the hun and po souls are at peace; when the Shen is pure and still, it appears and speaks with me.” This citation of the scripture illustrates that once body and mind are settled, the hun and po souls find peace and the spirit becomes clear and bright.

The Formula of Holding the Breath (Biqi Jue) states that if the methods of nourishment are unsuitable and one happens to fall ill, one may enter a quiet, secluded chamber, arrange the hands and feet according to the method, regulate the breath, and swallow Qi. Direct the held breath toward whichever part of the body feels discomfort, concentrating the mind on imagining the Qi circulating through the meridians in order to attack and treat the afflicted area. When the breath is held to its limit, exhale it. After exhaling, swallow Qi again; if the breathing becomes hurried, pause until the Qi is steady, then continue. Repeat this twenty, thirty, forty, or fifty times until the afflicted area produces sweat and feels unobstructed and moist, then stop.

If the illness has not yet healed, practice many times each day at midnight, during the fifth watch, or in the daytime, continuing until recovery. For ailments of the head, face, hands, or feet, guide the intention toward the affected place. The original text states that as long as one knows how to lead the Qi with the mind to the hands and feet, the effect will be as if aided by spirits, an efficacy beyond words.

The Formula of Distributing Qi (Buqi Jue): The original text here contains only the chapter title, with no specific content visible.

The Formula for Distributing Qi states that when using Qi (vital energy) to treat a patient’s illness, one must first select the Qi of the corresponding direction according to the disease affecting the patient’s five viscera, then distribute that Qi into the patient’s body. Have the patient face that direction, quiet the mind, and eliminate distracting thoughts. Distributing Qi in this way can help the patient recover spontaneously; the patient should also cooperate by swallowing Qi, regulating the breath, and concentrating the mind on visualizing the elimination of the illness. In this manner pathogenic Qi will naturally dissipate completely. Once the orthodox Qi has been fully distributed, the pathogenic wind will recede.

The Formula of the Six Qi

The Six Qi refer to six methods of vocalized exhalation: yan, he, hu, xu, chui, and xi. Each of the five viscera corresponds to one Qi, with the remaining one assigned to the Triple Burner (the overall functional region of the upper, middle, and lower burners in traditional Chinese medicine); together the six Qi encompass these viscera and regions.

Yan corresponds to the lungs, which communicate with the nose. In cases of cold-heat imbalance or excessive fatigue, the yan method of exhalation can be used for regulation; skin sores may also be treated with this method. Those with such conditions may apply it according to the severity of the illness, and the text states that it can take effect quickly.

He corresponds to the heart, which communicates with the tongue. For dryness and astringency of the mouth and tongue, obstruction of the Qi mechanism, or various pathogenic Qi, the he method can be used to exhale them. When the condition is severe, open the mouth wide while exhaling he; when milder, open it only slightly. The size of the mouth opening should be gauged according to the condition, maintaining proper measure; if overdone, it may instead cause injury.

Hu corresponds to the spleen, which belongs to the central Earth among the Five Phases (Wood, Fire, Earth, Metal, Water). If there is slight stagnant heat in the Qi mechanism or abdominal distension and discomfort, the hu method can be used for regulation, and the text states that it can improve the symptoms.

Xu corresponds to the liver, which communicates with the eyes. For warmth and discomfort in the eyes, the xu method can be used for regulation.

Chui corresponds to the kidneys, which communicate with the ears. For coldness in the waist and legs or decline of yang function, the chui method can be used for regulation.

Xi corresponds to the Triple Burner. When the Qi mechanism of the Triple Burner is disharmonious, the xi method can be used for regulation.

Although the Six Qi each correspond to specific viscera, if there is cold-heat imbalance in the five viscera or Triple Burner, or if they are affected by wind pathogens, all may be governed by the heart and regulated using the he method. The Jing (scripture) states that various illnesses can thereby be cured, without any need to additionally employ the method of distributing Qi. Practicing according to the explanations of the various schools can yield prompt results.

The Formula for Regulating Fluids

After a person consumes various foods, the five flavors respectively enter the five viscera (heart, liver, spleen, lungs, and kidneys). The turbid Qi (vital energy) produced by each viscus and bowel is expelled from the mouth. The Qi of the six fu organs and the triple burner (the system of Qi movement and fluid metabolism in traditional Chinese medicine) also exits through the mouth. When various filthy Qi accumulate together, they form turbid Qi. Each time one awakens from sleep, the turbid Qi often has an unpleasant odor; by carefully observing it, one can thereby judge the state of the body.

If the mouth is dry and bitter, the tongue feels astringent, the cheeks feel hot, saliva decreases, or swallowing saliva causes pain in the throat and one cannot eat, this is a heat manifestation. One should open the mouth and exhale with the he sound, allowing the Qi to enter and exit according to the portals (a method of regulating breath in Daoist daoyin practices). After ten or twenty he exhalations, sound the heavenly drum (a health-preservation method of covering the ears with the hands and lightly tapping the back of the head with the fingers) seven or nine times; then stir the saliva in the mouth with the tongue, swallow it, and continue the he exhalation while observing when the heat manifestation recedes. When cool, sweet saliva regenerates in the mouth, it indicates that the heat has receded and the five viscera have returned to harmony.

If the saliva in the mouth is bland and one does not wish to drink water, this is a cold manifestation, and one should employ chui blowing to regulate it; wait until the taste in the mouth naturally becomes comfortable and the mind and Shen (spirit) are peaceful, then one may stop. The Huangting Jing (Yellow Court Scripture, a Daoist classic of health preservation) says: “The clear water of the Jade Pool irrigates the numinous root; if one can carefully cultivate it, one may long endure.” It also says: “Rinse and swallow the numinous fluid, and disasters will not encroach.” This means that if one earnestly practices the methods of rinsing the mouth and swallowing saliva, it contributes to long-term preservation of life.

After ingesting Qi (vital energy), diet should be regulated according to a definite sequence. Foods possess both beneficial and harmful qualities: those that are beneficial may be eaten, while those that are harmful should be consumed only sparingly; beneficial foods may be taken over the long term.

Each morning at dawn, a small quantity of light watery porridge is highly suitable, for it helps regulate spleen Qi and also replenishes the bodily fluids. At midday, light cooked foods are likewise excellent; one may also consume scallion-peng soup, glutinous rice, barley rice, and white jerky made from venison. All of the above foods are appropriate for eating.

After meals, swallow three to five raw peppers, or first swallow Qi three to five times. The Jing (scripture) states that this assists digestion, guides Qi downward, unblocks the Triple Burner (the upper, middle, and lower jiao of Chinese medicine), harmonizes the five viscera, expels pathogenic Qi and supports upright Qi. It is particularly well suited to long-term use, enabling one to withstand cold, summer heat, and dampness, while also brightening the eyes, harmonizing middle Qi, and regulating the movement of Qi, among other effects too numerous to enumerate. The first volume of the Taiqing Jing further records other marvelous prescriptions.

In dietary matters, one must refrain from foods corresponding to the twelve zodiac animals and the thirty-six birds; in particular, one should avoid animals associated with one’s own natal year and with the zodiac signs of one’s parents. Hot steamed cakes disturb upright Qi; fatty pork and raw vegetables are said to cause obstruction of vessel Qi. Melons, jujubes, chestnuts, taro, water chestnuts, lotus, as well as muntjac, wild geese, and wild parrots may all be eaten, yet their hearts, heads, and fat should not be consumed. During zhai (purification fasting), all such foods must be strictly prohibited.

Among the trees cultivated by the Celestial Master (Tianshi) is a precious plant known as nanzhu cao (southern candle herb). Each clump comprises seventy-two stems, each stem twenty-four branches, and each branch five leaves; the Jing regards these numbers as corresponding to the seventy-two pentads, the Five Phases (Wood, Fire, Earth, Metal, Water), and the twenty-four solar terms. The herb grows in the Jiangdong region, on Mount Shaoshi, at Nanyue, and along the Xiang River. It is excellent when used to cook rice and may also be decocted; there is no need to combine it with other ingredients as stipulated in the Taiqing Jing—nanzhu cao alone is sufficient.

At every meal one ought to retain a slight sense of hunger and never eat to fullness; excessive eating injures heart Qi and renders Qi difficult to circulate. Moreover, one should avoid radish soup, raw, cold, and pungent substances, as well as sour, slippery, sticky-greasy, stale, hard, and indigestible foods. If such items are eaten by chance, even a single mouthful, the Jing asserts that the site where the food remains will ache slightly, and therefore caution is essential. When only soft foods are consumed, there is no cause for concern.

All stale, hard, and difficult-to-digest foods should be avoided. If one occasionally eats even a mouthful of such food, faint pain may arise where the food remains, so extra caution is required. Eating only soft foods removes any cause for worry.

After fuqi (cultivation through regulating the breath and ingesting Qi (vital energy)), if Qi moves downward and needs to be expelled, allow it to pass; do not forcibly hold it in, as retention may cause illness. Every morning on an empty stomach, a cup of fine clear wine may be taken according to one’s condition: warmed in winter, or cool in summer. This assists the circulation of Zhengqi (upright Qi) and the expulsion of Xieqi (deviant Qi), yet one must not drink excessively. Excess produces intoxication, which injures the Shen (spirit) and shortens the lifespan.

If one encounters a person of high rank and is unavoidably required to drink, first exhale three to five times; after the entire cup is finished, open the mouth and exhale more than ten times to dispel the wine’s toxicity and nourish the body. Ordinarily one drinks two or three sheng, but on that day one may drink as much as one dou, provided drunkenness is avoided and it does not become a wine-related ailment. Even if nothing has been eaten beforehand, one will not suffer the same effects as in former times after drinking.

Tiaohu Jue (the essential instructions for regulating, nourishing, and protecting the body)

The Tiaohu Jue (Formula for Regulation and Protection) states that anyone practicing fuqi—the cultivation method of nourishing life through regulating the breath and swallowing Qi (vital energy)—should not, during the period of practice, live in a birthing chamber or enter a mourning hall where the dead are laid out. All filth left by the death of the six domestic animals, as well as every kind of unclean place, must be avoided. The rank odors of donkeys, horses, and other livestock should not be inhaled, still less should one draw near them. If one encounters inauspicious or foul-smelling things, one should immediately recite the Jiehui Zhou (Mantra for Dispelling Filth), a spell used to drive away impurity; otherwise the Zhengqi (correct Qi) will be severely damaged.

If one suddenly comes upon such filthy things, one should at once hold the breath, go to the upwind side, quickly get out of the way, and only then resume breathing. It is best to drink two cups of wine to clear the foul qi. If one feels discomfort after noxious qi has entered the body, one should regulate the breath and expel it, not allowing it to linger. If one fears rebellious qi, do not let it go outward; instead swallow it down, then take in breath to attune with it until it is calmed. At the same time, massage with the hands to assist the regulation, hold Sichuan peppercorns in the mouth, and drink one or two cups of wine so that the qi may disperse. If it still has not dispersed and the breath cannot return to harmony, this is surely because one has eaten greasy food or committed some other improper act that has offended the Zhengqi. One should then reflect on previous faults—perhaps anxiety, illness, or sexual activity—and refrain from repeating them.

According to the scriptures, if one persists in fuqi cultivation, in one year the qi flows freely, in two years the qi circulates, and in three years the practice is complete. Primordial Qi then congeals into a Xuanzhu (Mysterious Pearl), symbolizing condensed inner primordial qi, in the Dantian (energy center) of the abdomen. Even if some transgression occurs, it cannot bring disaster. Swallowing the breath a thousand times a day is never too much, and by this means one may return from old age to youth.

Next, Qi transforms into blood, blood into Jing (essence), and Jing into marrow. One year of cultivation transforms the Qi, two years the blood, three years the vessels, four years the flesh, five years the marrow, six years the sinews, seven years the bones, eight years the hair, and nine years the bodily form. Within ten years the thirty-six thousand spirits of the body are all complete, and one can transform into an immortal true being, called a Shenren (Divine Person). Diligent practice of the Great Dao (the Way) refines Qi into form and form into spirit, until Shen (spirit) and form become one, and one ascends in broad daylight.

The efficacious workings of the Great Dao are something that gentlemen who delight in cultivating immortality ought to study with care. Diligent practice without pause opens the innate nature and makes the five viscera mutually firm. The Huangting Jing (Yellow Court Scripture) says, “Thousands upon thousands, hundreds upon hundreds, naturally connected; ones and tens like layered mountains”—this is precisely the situation. According to the scriptures, once cultivation is accomplished, inner Qi does not leak outward, outer Qi does not invade, cold and heat cannot harm one, weapons cannot injure the body, and one can also ascend and transform, with a lifespan equal to that of the sun, moon, and stars, lasting without end.

After ceasing to consume grains, the hundred meridians naturally connect, layer upon layer like overlapping mountain ranges. The Qi (vital energy) within the body does not scatter outward, and external Qi cannot invade; cold and heat cannot assail one, nor can weapons inflict harm. One can also soar into the air and transform the physical form, with a lifespan as enduring as the sun, moon, and stars, without end.

The Xiuliang Jue (Formula for Ceasing Grains) states that those wishing to cut off diet should diligently cultivate according to the methods previously described. After three years, the Zheng Qi will circulate freely, the body will become full and robust, the bones strong, the hundred Shen (spirits) each settled in their proper places, and the Three Corpses (internal spirits in Daoism also believed to harm human life) will flee. At this time, one gradually no longer wishes to smell the odors of foods with the Five Flavors (sour, bitter, sweet, pungent, and salty), and the mind constantly thinks of not eating. If it is indeed the time to fast, then fasting will not feel difficult.

Whenever emptiness is felt in the abdomen, one should swallow Qi (by cultivating the swallowing and regulation of breath), without being bound by morning or evening, nor calculating fixed time limits. After long practice it will naturally harmonize; as for grasping the timing and proper measure, there is no need to specify them one by one. Medicines may also be taken at the same time.

Many who take medicines do not cultivate Qi, occupying themselves solely with taking medicines throughout their lives; in this way they never truly attain the realm of cultivation, and it is not the manner in which superior practitioners apply their minds. The Huangting Jing (Yellow Court Scripture) says: “The Jing (essence) of the hundred grains comes from the earth; although the Five Flavors possess external deliciousness, they carry a demonic fishy odor; the stench disturbs the Shen (spirit), causing the fetal Qi to decline. How then can one return from old age to youth? Why not consume the Jing Qi of Taihe (Great Harmony)? Thereby one can achieve immortality without death and enter Huangning (the Daoist realm of purity and stillness).”

The Shenzhen Jue (Formula for Guarding the True) states that most people in the world greedily cling to desires, thereby harming life and shortening lifespan. How then can one return from old age to youth? Why not consume the Jing Qi of Taihe (Great Harmony)? Thereby one can achieve immortality without death and enter Huangning.

Most people in the world greedily cling to desires, thereby harming life and shortening lifespan; this has been true from ancient times to the present. If one does not take precautions early, will it still be in time when regret arrives? The Immortal Scripture says: “Only when a person reaches the point of death do they begin to cherish the body; only when karmic offenses are already fixed do they think of reforming and turning toward the good; only when illness has already taken form do they seek medicine. By then the innate true Qi (vital energy) has already dissipated—how can it be recovered?”

Therefore the wise and perceptive cherish life before it falls into peril, remain vigilant before disaster arises, and nourish themselves before disease takes shape. They thus withdraw from the dusty world, gather in the mind and Shen (spirit), and return to the Great Dao (the Way). The Dao is Qi; Qi is the master of the body; Jing (essence) is the root of life. Only by treasuring Jing and Qi can one hope for long life.

The Huangting Jing (Yellow Court Scripture, a Daoist classic of nourishing life) says: “When the mind concentrates solely on the five viscera and the three spirits within the body return to their places, even an aged person can recover vigor.” It further says: “In seeking long life one must be especially cautious regarding sexual activity. Why indulge desire, invite death, and cause the spirits to weep? If one neglects the prohibitions, disaster follows and the three spirits perish. One should inhale the breath and gather in one’s own Jing and Qi. The square-inch heart and the foot-long dwelling of the body can all be used to nourish life; but if one lets Jing and Qi pour out like a breached sea dike, it is as when the leaves fall completely and the tree withers, losing its verdure.” These words describe the cultivation method of restraining desire, nourishing Shen, and preserving the spirit. Among all who practice long life and enduring vision, none succeed without treasuring Jing and Qi. Methods such as the Yin Elixir and the arts of the bedchamber are not unknown to people; yet if one attends only to circulating Qi without restraining desire, danger remains unavoidable.

Thus it is said: “People constantly lose the Great Dao themselves; it is not that the Dao leaves people. People constantly distance themselves from the Dao; it is not that the Dao abandons people.” Those who cultivate themselves should reflect deeply on this.

Qi is the Dao; the Dao is the empty origin (the vacuous and still source); the empty origin is spontaneity; spontaneity is original non-action (Wuwei, non-action, not acting recklessly). Original non-action means the mind does not move recklessly; the mind not moving recklessly means that no thoughts arise within. When no thoughts arise within, external things do not enter to disturb; when inner and outer are quiet, Shen and Qi become clear and unobstructed; when Shen and Qi are clear, the breath is harmonious; when the breath is harmonious, original Qi arrives of itself. When original Qi is sufficient, the five viscera are nourished, the channels throughout the body flow freely, and the fluids circulate accordingly. In this way one no longer needs to rely on the five flavors of food and drink. Once the five flavors are cut off, hunger and thirst do not arise; when hunger and thirst do not arise, the three Dantian (energy centers—the upper, middle, and lower Dantian, the places in the human body where the mechanism of Qi is cultivated according to Daoism) can congeal into a whole, the bones become firm and the flesh full. The reversal of aging and return to youth gradually begins from here.

The scripture further says that Qi transforms into blood, blood into Jing, and Jing into marrow. After one year of cultivation Qi undergoes change; after two years blood changes; after three years the vessels change; after four years the flesh changes; after five years the marrow changes; after six years the sinews change; after seven years the bones change; after eight years the hair changes; after nine years the physical form changes. At that time thirty-six thousand spirits dwell at peace within the body, and the cultivator transforms into an immortal. This speaks of the mysterious profundity of the mind-body and the unfathomable principles of the transformations of life.

When the five viscera are in harmony, the fluids are generated; when the triple burner (the pathways of Qi mechanism and fluid circulation in the human body according to Chinese medicine) is unobstructed, Qi does not stagnate. This is called the Jade Elixir; it is not a medicinal elixir refined in the mundane world.

Shen is formless yet supremely numinous. Shen is endowed by the Dao and, when still, unites with original nature; humans are endowed by Shen and, when active, correspond to passions and desires. Therefore, following original nature, Shen coalesces; remaining long in stability, Shen comes to rest; when disturbed, Shen migrates. Shen dwelling in peace means life; Shen dispersing and migrating means death. These changes are all produced by the shifting of passions and desires; they are not directed by Shen itself.

To practice the ingestion of Qi, one should first sit quietly. With a single thought one visualizes upward, successively passing beyond the Desire Realm, Form Realm, and Formless Realm, then beyond the Great Beginning, Great Simplicity, Great Origin, Taiji (Supreme Ultimate), and Great Height; then one visualizes original Qi entering from the crown of the head down to the Yongquan point (an acupuncture point on the sole of the foot). While sitting upright one records only the incoming breath, not the outgoing. Relying solely on a single thought of contemplation, one lets original Qi move with the thought to the three Dantian, circulating and flowing within the body like running water. The Wanglao Jing says: “The free circulation of original Qi is the way of not dying.” Only those who possess the Dao can understand this; it is not worth discussing with the foolish. One must be extremely cautious.

The scripture further says: “Guarding the Center and embryonic breathing (a cultivation method of regulating the breath into stillness as if breathing like a fetus) connects above with Heaven.” By practicing the Great Dao one can become a flying immortal on the spot. This method must be cultivated in secret, carefully maintained, and well preserved.

Those who cultivate embryonic breathing must first knock the upper and lower teeth together thirty-six times in order to gather all the spirits within the body. They then rotate the neck in a full circle, begin embryonic breathing, and slowly swallow the Qi (vital energy). After repeating this three times, they stir the tongue around both the inside and outside of the mouth to generate saliva. Once the mouth is filled with saliva, they raise the head and swallow it down. This saliva rises to nourish the Niwan (the upper Dantian [energy center] in the head, as Daoists describe it) and descends to moisten the five viscera.

At midnight and the fifth watch, straighten both legs and grasp firmly with both hands (the posture of tucking the thumbs into the palms and wrapping the remaining four fingers around them), then stretch the hands open about five cun from the body; raise the pillow three cun high. Close the eyes and continue to swallow the Qi (vital energy) according to the method described earlier. After combing and washing, drink a cup of warm wine.

Fetal breathing (the method of nourishing Qi that imitates the breathing of a fetus in the mother’s womb) can nourish the six fu organs, while wine can guide the Qi and moisten the joints and meridians throughout the body. The sage said: “Humans live in the midst of Qi, and Qi also circulates within the human body. Humans cannot be separated from Qi, nor can Qi be separated from humans. Humans live by depending on Qi; when Qi disperses, the person dies.” The principle of human life and death lies entirely in Qi; as long as one regulates, nourishes, and refines the original Qi, one cannot die even if one seeks to. Wang Lao said that practicing this over a long period, one cannot seek death—this is precisely the principle.

Lord Lao said: “Sweet rain moistens the myriad things; the fluids of the womb moisten the entire body.” The Huangting Jing (Yellow Court Scripture) says: “Without sleeping day or night, one can attain the true.” Practicing in this way, above one can approach the realm of the immortals, below one can prolong one’s lifespan. When the body suffers from illness, imagine that the Qi is attacking and treating the site of the disease, and the illness will quickly improve. After the true Qi has expelled the turbid Qi downward, one feels the Shen (spirit) clear and refreshed, and one’s demeanor peaceful and harmonious.

Lord Lao said: “The numinous valley and jade florets are all within oneself.” Medicines gathered from famous mountains and great marshes can nourish and supplement the upright Qi when ingested; however, if one relies entirely on external things, this goes against the Dao (the Way). If one practices fetal breathing over a long period without the breath becoming disordered, the Qi will naturally become full, complete, and perfectly fused, reaching the truly wondrous realm, able to ascend without the aid of wings.

When the fetus is hidden in the mother’s womb, it grasps firmly and inhales original Qi. Grasping firmly is like shutting the gate of the heart so that heterodox Qi cannot enter. The infant inhales the original Qi of the mother’s body while in the womb, and thus it is called “fetal breathing.” It unites with the original Qi of one’s own being, remaining unmoving and unshaken, naturally neither hungry nor thirsty.

Those who practice the cultivation of fetal origin, if they hold the breath until it becomes extremely oppressive, should slightly expel the turbid Qi (vital energy) and then immediately resume holding the breath, constantly guarding their own original Qi. In this way they can naturally attain a wondrous and exquisite realm. The human body is born endowed with original Qi and therefore still requires nourishment from the Qi of fetal origin. Hence it is said that preserving original Qi is naturally to cultivate the returned elixir and enter the realm of vacuity.

The Jing (scripture) further states: “Harmonize the Qi of central harmony, inhale and exhale saliva resembling clouds and rosy mists; employ embryonic breathing to quiet the joints of the entire body; in purity and silence explore the ‘three conveniences’; the Niwan Palace becomes as clear as a bright mirror, and one ultimately becomes a Golden Flower immortal.” It also says: “Constantly visualize and gather the original Jing (essence), refine and nourish the saliva in order to fortify and protect the body.”

Those who cultivate the Dao should constantly contain and nourish original Qi, as if holding and rinsing saliva like clouds and rosy vapors, allowing original Qi and saliva to fill and infuse every part of the body, moistening the bones and joints, restoring vitality to the aging body, and causing the countenance once more to display the harmonious joy of a child. The capacity of breathing practices to transform the appearance rests precisely on this art of refining the fluids.

When the Qi of embryonic breathing surges up to the throat, with what should one respond? The Jing says that a thunder-like sound serves as the indication of embryonic breathing. The posture of grasping firmly (a cultivation posture of tightly clenching the hands and gathering the mind-Shen (spirit)) should also be practiced regularly. Below the throat lie the Twelve Towers (the Daoist term for the throat region). The Qi of embryonic breathing reaches the head and is then swallowed down; this is called the “method of replenishing the brain,” and it must be transmitted in secrecy.

Therefore it is said that when hungry one takes in the natural Qi of Great Harmony, which is embryonic breathing; when thirsty one drinks the slurry of the Flower Pool, which is the saliva in the mouth. After the saliva is generated it should be guided to flow back, nourishing the Spirit Gate and the Kidney Palace. The jade fluid is sweet and ought especially to be cherished and conserved. A person’s five viscera correspond above to the stellar lodges and below to the Five Phases (Wood, Fire, Earth, Metal, Water), and therefore they should be nourished in daily life through purity and stillness.

The Method of Caution with Grain (the method of regulating diet and practicing grain avoidance)

The Method of Guarding Qi states that Qi (vital energy) is such that once inhaled it is not easily retained, yet once exhaled it is readily exhausted. Therefore the Qi that is hard to keep must be preserved with every effort, while the Qi that is easily spent must be stored and guarded, never dissipated lightly.

A Zhenren said: “To study the Dao (the Way) is like keeping breakfast constantly in mind; none who do so fail to attain it. To cherish Qi is like cherishing one’s own face; none who do so fail to preserve it.” He also said: “If everyone treated the conservation of Qi as a matter of personal safety, I would rarely see anyone grow emaciated and haggard.”

Thus when conversing or laughing one should be economical with words; when moving the body or raising the voice one should be especially even and moderate. In every affair one must know how to cherish and remain cautious, thereby avoiding depletion.

Human beings and Heaven and Earth form a single body, their Yin-Yang Qi intermingling. Skin, marrow, viscera, Ying-Wei Qi (the vital energy that circulates within and guards the body), the coming and going of the breath, and the alternations of cold and heat all communicate with the Yin-Yang of Heaven and Earth and the Five Phases (Wood, Fire, Earth, Metal, Water). When the Qi of Heaven and Earth is disordered and Yin-Yang Qi falls into chaos, the viscera likewise lose harmony and the meridians may manifest illness. Diseases from external cold and heat mostly arise from wind pathogens; the hundred diseases produced by all pathogenic factors are likewise bound up with Qi.

Hence it is said: “When the mind is tranquil and detached, unperturbed by stray thoughts, true Qi flows smoothly; when the Shen (spirit) remains within, from where can disease arise?” One must therefore know how to harmonize body and Shen so that they remain whole, and must discern internal from external causes of illness, taking careful precautions against them.

The human body contains three Dantian (energy centers), corresponding to the Three Origins (the Upper, Middle, and Lower Origins).

The Upper Dantian is located in the Niwan Palace (the Palace of the Muddy Pellet) in the head, that is, the brain. The deity dwelling there is called "Red Child" (Chizi), with the courtesy name Yuanxian and also known as Diqing (Sovereign Minister). Dressed in red robes and wearing a crown, this deity governs the Upper Origin.

The Middle Dantian is located in the Crimson Palace (Jianggong) of the heart. The Perfected One who dwells there has the courtesy name Zidan and is also known as Zhong Guangjian. Dressed in red robes and wearing a crown, this figure governs the Middle Origin.

The Lower Dantian is located in the Sea of Qi (Qihai) and the Gate of Jing (Jingmen) below the navel. The deity dwelling there is called "Infant" (Yinger), with the courtesy name Yuanyang, and is also known as Gu Xia Xuan. Dressed in red robes and wearing a crown, this deity governs the Lower Origin.

These three Dantian correspond to the Three Origins, and each is presided over by a deity. If a Dantian is depleted, Qi leaks away and Jing is exhausted; once Jing and Qi are dissipated, Qi is lost along with them. Jing is the root of the body, and this root is bound up with Qi: when Jing is abundant, Qi is abundant, and when Jing is spent, Qi escapes outward. Therefore both Jing and Qi must be preserved.

The scripture (Jing) further says that Jing can nourish Qi, while the physical form is sustained by food and drink. When swallowing Qi, one should not swallow it mixed with saliva (the fluids of the mouth); the saliva should be swallowed separately. If the two are swallowed together, one may fear that wind will arise in the abdomen and cause illness. When swallowing saliva, it is better to wait until after exhaling before swallowing.