《庄周气诀解》

Zhuangzi said: “After the grease is burned out, the fire can still be passed to the next stick of firewood.” Here “qiong” means exhausted, and “wei xin” refers to the previous stick of firewood. Although the firewood itself is completely consumed, the fire can be transmitted onward and continue without being extinguished; in the same way, when the mind and spirit are nourished, life can likewise continue without interruption.

Nourishing life is the method of sustaining life and allowing it to continue, yet people do not know when life will reach its end. Time never returns, and life never stands still; a person’s life is constantly renewed in the space between one inhalation and one exhalation. The breath of a moment ago has already passed and is not the breath of this present moment, so one must regulate and nourish in order for life to go on. The fire on the previous stick of firewood is not the fire on the next stick, yet the fire can be passed from one stick to another and keep burning.

If one understands how to regulate and nourish and accords with the principle involved, then to what extent life can be prolonged is something ordinary people cannot possibly foresee.

The Yinfu Shu states: “Taigong called these five the ‘thieves of life,’ holding that they should be eliminated by means of the ‘One’; yet people throughout the world treat the five as delicious nourishments for themselves. Why is this so?” Here the “One” refers to the heart-mind’s insight into the root of natural transformations. Those skilled in avoiding harm to life employ methods of diminishing distracting thoughts and stilling desires in order to return to original authenticity. It is therefore said that this can prolong one’s years and benefit longevity, gradually reaching the realm of marvelous Shen (spirit) transformations. This is what is meant by eliminating the five through the “One.”

The commentary explains: The sage Taigong termed the five “five thieves” (factors that harm life), whereas the people of the world regard them as “five virtues” (things they believe to be beneficial). People greedily consume the five flavors (sour, bitter, sweet, pungent, salty); even if they perish as a result, they often refuse to resent or abandon them. The objects of greedy attachment in the inner mind are the same.

The sage, with a heart of utmost authenticity, observes the five and perceives that they are all desires, and so names them the “five thieves.” People of the world greedily eat the five flavors and often will not abandon them even unto death; they cling greedily to the things their hearts delight in, in just the same manner. This describes how ordinary people drown themselves in the five flavors and are ultimately led about by the five desires.

Everyone wishes to live on, to obtain nourishment, to accomplish their affairs, to have their actions succeed, and to live in peace and stability. By following these wishes and satisfying them, then using this as a means of constraint, the people of the world pursue their desires and each obtain what they seek. They suppose this to be the natural creative transformation of Heaven and Earth, unaware that human calculation is also involved. Ordinary people fail to grasp the crucial point; they know only to make food palatable and fill the belly in order to nourish the body, fearing nothing so much as a lack of flavor. Yet greedy desire for the five flavors causes the viscera to be stimulated over a long time, disturbing the heart and Shen, instead inviting a hundred diseases and ultimately bringing premature death.

Therefore Taigong said: “People die from eating the five flavors, yet no one resents this and abandons the five flavors.” Those who do not eat the five flavors are the immortal Zhenren (true persons who have attained the Dao (the Way) and become immortals). Guangchengzi held that one ought to accumulate the force of fire and burn away the “five poisons”; the so-called “five poisons” are the five flavors. If one can remove greedy attachment to the five flavors, there is hope of attaining long life. From this the principle is evident.

I consider that the so-called “accumulating fire” means the forging and refining of the heart and Shen. By continuously cultivating the inner mind, one makes the harmonious yang Qi (vital energy) abundant, so that the breath spreads and the bodily fluids circulate. When the heart resides in yang harmony, the five flavors recede, and the mouth naturally perceives the flavors as bland.

To cultivate oneself into an immortal, one should first nourish and regulate the Qi (vital energy). Those who can increase and transform Qi are listed in the registers of immortals; those who cannot increase and transform it find it difficult to escape the danger of death. As long as one can grasp firmly (a cultivation posture of tightly clenching both fists), hold the breath and swallow the fluids, Qi can be transformed into blood, blood into Jing (essence), Jing into Shen (spirit), Shen into fluids, and fluids into bones. Embryonic breathing then condenses in the Dantian (energy center, the site of Neidan (internal alchemy) cultivation below the navel), persisting continuously without interruption. By practicing persistently without feeling weary, the spiritual light becomes abundant and Qi fills the entire body.

Whenever swallowing Qi, one must allow the Qi to descend slowly in the throat without leaking; leakage causes oppression and restlessness. Each swallowing of Qi should be unhurried, with a pause after an interval of ten breaths (ten respirations); being able to swallow once more is even better. If one merely rushes to swallow it down, the Qi easily rushes outward.

When first beginning to ingest Qi (cultivation through regulating the breath and swallowing Qi), the mind must be calm and at ease, free of doubts and without fear, only then will results appear readily. If doubts remain in the heart, the upright Qi has difficulty circulating, therefore one must settle the mind and Shen and strengthen the will.

While ingesting Qi, the four limbs and body should be kept comfortable and coordinated, the mood cheerful and content, without envying anything, so that one feels more at ease with each passing day.

In practicing the ingestion of Qi one may still eat grains, yet must not eat until too full; when full the Qi stagnates, and once stagnant it may rush forth in reverse. In particular one must abstain from meat, fishy foods and pungent spices, calmly relinquishing the flavors of the palate and exercising self-restraint; if one cannot restrain oneself, the thoughts will not be upright and Qi will circulate with difficulty.

On days of ingesting Qi one may also drink a little medicinal wine separately and cook xie (a vegetable resembling small garlic) to eat, which helps to benefit the Qi. If the Qi cannot descend, a small amount of ginger-honey decoction may be taken. If one can cause the mind and Shen to abide in a realm of profound remoteness and stillness, without contemplating external objects, and with utmost sincerity communicate with the divine spirits, one will naturally feel satiated, able to refrain from grains for a long time and thereby extend life; there is no impediment in this.

When practicing the ingestion of Qi, even if one feels discomfort in the chest or the heart, it is not regarded as harmful; after persisting for a long time the condition will improve day by day.

During the practice of ingesting Qi (vital energy) (through methods such as regulating the breath and visualization to absorb and circulate the Qi), do not eat meat, and also do not eat various fruits and raw vegetables. If one cannot yet completely abstain from meat, first avoid the meats of the animals corresponding to the twelve zodiac signs, so as to prevent discomfort in the intestines and stomach. Food residues stagnating in the intestines will hinder the circulation of true Qi; one should gradually reduce the diet, keep the abdomen empty, and patiently restrain oneself. After persisting for a period of time, it is said that one will feel a different mental and spiritual state, the four limbs gradually becoming powerful, and the eyes able to distinguish good from evil. After clarifying and stilling the heart and Shen (spirit) and settling the intention for twenty-one days, one can internally observe the intestines and stomach, clearly seeing the internal conditions of the five viscera (heart, liver, spleen, lungs, kidneys), which is wonderfully indescribable.

The Qi in the human body often disperses from the mouth and nose; one should find ways to control it so that the Qi does not leak out. The immortal formula (Daoist cultivation oral formula) says: “If one wishes not to die, there should be no filthy substances in the intestines; if one wishes longevity, the five viscera should be pure and clean; if one wishes not to age, one must cause the Jing (essence) and Qi to return and replenish the brain.” This is the essential of cultivating the Dao (the Way).

Beginners cannot forget to practice even for one day and one night. After going through the four times and six periods (the time segments for practice divided throughout the day), when practiced to the point of skill and naturalness, one can ingest Qi at any time while walking, remaining, sitting, or lying down. After eating to fullness, one should close the Qi, let the Qi circulate throughout the entire body, then visualize the circulation of the Qi until feeling that the Qi pathways are unobstructed. Before each swallowing of Qi, first close the eyes, click the teeth, and perform grasping firmly (wogu, a traditional cultivation hand gesture of clenching both hands with the thumbs pinching the roots of the ring fingers). After swallowing the Qi, visualize the five viscera each transforming into a kind of divine beast: the lungs transform into a white qilin, the heart into a red qilin, the liver into a green qilin, the spleen into a yellow qilin, the kidneys into a black qilin. They each spit out Qi of the original color corresponding to their direction, hazy and swirling around, entering the mouth like five-colored auspicious clouds. Then puff up both cheeks to receive these Qi, and swallow them as in ordinary swallowing of Qi. After completion, rub the face seven times, collect and settle the heart and Shen, click the teeth seven times, then recite the incantation.

The incantation begins with: “The great rosy clouds emit radiance, clouds and mists four thousand...” The original text at this place repeats part of the previous content, and the sentence is not finished, with the following spell text not provided.

The Tai Xia (crimson cloud-mists) radiate brilliance, with clouds and mists spreading across four thousand li. The Qi (vital energy) condenses and swirls, appearing within the five-colored Cavern Heavens. Swallow and blend the Qi through spiritual intent, causing the essence as solid as metal and stone to manifest. Dense cloud-Qi fills the purple sky; thereby one refines the form and preserves the self. The luminous scene appears yet is concealed in the profound depths; the five-colored cloud-Qi gather and disperse by turns, uniting and shining together with the Great Void (the vast, boundless emptiness). Riding the six clouds, one attunes and gathers oneself, ascending to the Nine Heavens.

After reciting the incantation, knock the teeth seven times and swallow the saliva seven times. Abide in Wuwei (non-action) without doing, settling the spirit and calming the mind, without contending with the Qi. Then, upon exhalation, puff out both cheeks and swallow the Qi as an infant suckles milk; with the mind at peace, send the Qi to the Dantian (energy center below the navel). Attend to whether the Qi moves downward on the left side, perceiving it clearly like water flowing through the Kan cavern with a distinct sound; this counts as one circulation of Qi. After continuing for a time, send in another breath of Qi; if it feels sufficient, stop without excess. Over time, proficiency arises naturally.

When first practicing Fuqi (ingesting Qi by coordinating intent with breathing), pause the breath momentarily upon exhalation until in an instant it feels as though the Qi has filled. Exhale only a portion, stopping when sufficient, without excess. With prolonged practice, skill develops of itself.

At the start of Fuqi practice, always pause the breath upon exhaling; after a brief interval the Qi feels as if sealed and full. First exhale two-thirds, then halt, remaining still a moment while imagining the abdomen filled with Qi. Practice at the proper times: morning and evening, as well as the zi and wu hours (zi around midnight, wu around noon), are all suitable. When the Qi feels full and about to emerge, chew a little licorice or cassia pith (inner bark of cinnamon), then swallow saliva to let the Qi disperse gradually; thus even if the Dantian is not yet full, it will not become overly so. As the original Qi (the fundamental Qi of the body) descends, a stuffy pressure arises naturally; do not let it be exhaled. If the Qi seems about to burst from mouth or nose, swallow saliva vigorously while slowly pressing the lower abdomen downward. If it cannot be restrained, draw the departing Qi back, puff the cheeks, contract the lower abdomen firmly, swallow the Qi and stabilize it little by little. After long practice, the Qi naturally becomes less prone to leaking outward.