《延陵先生集新旧服气经》

Sang Yuzi comments on the Outline of Cultivation:

The Xianzhen Jing says: “People only cherish the body when they reach the point of death, only think of reforming when their karmic offenses are already determined, only begin to take medicine when illness has already taken hold. The net of Heaven and the snare of Earth have already been spread—how can there still be time?” Therefore the worthy and the superior practitioners of the Dao (the Way) cherish life before it has declined, guard against misfortunes that have not yet arisen, and regulate illnesses that have not yet appeared.

Practitioners of true cultivation are roughly divided into three categories according to age: the upper years are twenty and thirty, the middle years forty and fifty, and the lower years sixty and seventy. Those of the upper years awaken to the Dao relatively early, can grasp its mysterious principles, have strong marrow and full sinews and muscles, and by cultivating in proper sequence easily obtain achievement. Those of the middle years awaken later; half their sinews, bones, and muscles have already declined, and they stand between advancing and retreating, like the sun at noon. Those of the lower years have little remaining in their channels, vessels, marrow, and bones, yet they can still nourish and cultivate, though it is like dusk, with limited time. For those eighty and above, the text considers the body and vital force already extremely depleted and difficult to reverse: the brain marrow exhausted, the whole body withered, the spirit dispersed and the breath failing, their movements like a corpse, their manner like a ghost.

Sang Yuzi explains that “corpse-walking” here is a metaphor for a body without sensation, while “ghost-stepping” indicates remaining consciousness yet having already lost the ordinary human demeanor. Since they can still walk, the primordial Qi that animates the body has not been completely cut off, though it has been greatly depleted and is on the verge of exhaustion. If they encounter a true person who has attained the Dao and obtain sublime medicines or methods, even a remaining trace of strength may allow them to revive. The so-called “beyond saving” means that at this point it is already too late to rely on one’s own cultivation; if they meet with the aid of a mysterious sage, even the dead might return to life and withered bones grow flesh and blood again.

The ancient worthies knew that life is like a candle flame in the wind, vanishing in an instant; therefore they gathered their minds, restrained their desires, abandoned glory and worldly entanglements, and returned to the Great Dao, not allowing external things to harm themselves. The “Dao” spoken of here is Qi (vital energy); Qi is the root of the body. A fish dies when it leaves the water—how can a person survive if they lose the Dao? Therefore, to preserve life one must cultivate Qi; to cherish Qi one must preserve Jing (essence). Only when both Jing and Qi are preserved can one be said to have preserved one’s heavenly nature.

A person has three Dantian (energy centers that store Jing, Qi, and Shen within the body): the upper Dantian in the brain, also called Niwan; the middle Dantian in the heart, also called Jianggong; the lower Dantian in the sea of Qi, also called Jingmen. Sang Yuzi says that Jing transforms into Qi, and when Qi gathers, Shen (spirit) is born. Shen is nothing other than the capacity for numinous clarity and illuminating awareness. When Jing and Qi are abundant, Shen is also abundant; when primordial Qi is full, every part of the body receives nourishment and the spirit is complete. When a person encounters worry or is stirred, perception may temporarily weaken because the circulation of Qi is obstructed. If the mind is settled and the breath harmonious, spirit-brightness is not confined only to the three Dantian.

Jing is the root of the body and the foundation upon which Qi relies. When Jing is sufficient, Qi is sufficient; when Jing is depleted, Qi is also depleted; when Qi declines, the spirit disperses accordingly—hence one must preserve Jing and Qi. The Huangting Jing says: “If you wish for long life, be especially cautious in sexual matters; why do that which makes the spirit-gods weep and hastens death? One should inhale the breath, conserve and gather Jing and Qi, so that the square-inch place and the inner and outer body may be nourished. If Jing and Qi pour out like water bursting a dike, it is like leaves falling and the tree withering, losing its verdure.” Therefore none of the ancient attainers of the Dao failed to cherish Qi and preserve Jing, thereby nurturing life.

The practice of ingesting Qi was originally called “embryonic breathing” (Taixi). Embryonic breathing means imitating the state of an infant in the mother’s womb: the infant in the abdomen eats no food yet gradually grows; it receives the Qi of nature, has no scattered thoughts, is quiet and concentrated, and the joints and viscera of the body develop naturally. After birth the infant begins to inhale external air, cries out, feels heat and cold, hunger and satiety, and various thoughts arise in the mind, so it is no longer in that purely quiet state of the womb. If a person can regulate the inner Qi like an infant in the womb, holding firm and guarding the One (clenching the fists and concentrating on the inner Qi), this is called embryonic breathing.

Sang Yuzi points out that it is not appropriate to say that a person loses primordial Qi as soon as they inhale external air; if that were truly so, there would no longer be living people in the world. What the Lotus Sutra says about not allowing body and mind to become disordered whether walking, standing, sitting, or lying also concerns the relationship of mind and Qi: if thoughts are deviant, Qi becomes chaotic; if thoughts are correct, Qi is harmonious. A person’s every gesture as well as the emotions of joy, anger, sorrow, and pleasure are all related to thought; the rise and fall of thoughts also affect Qi. Qi and intention mutually respond, and intention arises from the mind. When the mind is peaceful, Qi is abundant and Shen likewise complete; when Qi is cut off, Shen disperses and the person becomes dust.

Therefore physicians first take the pulse, observe the Qi of the five viscera and the four seasons, determine the cause of illness, and then seek a prescription. If a person can pay attention to the changes of breath, know when to take in Qi through the mouth and nose and when to regulate respiration, and practice continuously, this naturally helps the five viscera to be harmonious, the pulse even, and the breath smooth.

Human beings and Heaven and Earth form one body, receiving the Qi of Yin-Yang. The skin, marrow, viscera, nutritive and defensive Qi, as well as the advance and retreat of respiration and the changes of cold and heat, all correspond to the Yin-Yang of Heaven and Earth and the Five Phases. When the Yin-Yang Qi of Heaven and Earth is unbalanced, the viscera become disharmonious and illness appears in the channels. Illnesses that invade from without are mostly caused by wind pathogens; illnesses that form from within are mostly related to disordered Qi mechanism. Therefore it is said: “When the mind is tranquil, bland, empty, and still, true Qi flows smoothly; when the spirit is guarded within the body, from where can illness come?” These words have genuine reason. A person should understand the relation of form and spirit, carefully nourish them so they remain complete, distinguish inner and outer causes of illness, and cultivate with caution.

Qibo Gao said that those who practice eating Qi can enhance spiritual intelligence and prolong life; those who eat the five grains, though more knowledgeable, easily diminish their lifespan. What is the aim of cultivating the ingestion of Qi? It is said that when the practice is profound, Qi can transform into blood, blood into Jing, Jing into marrow; in one year Qi is changed, in two years blood, in three years the vessels, in four years the muscles, in five years the marrow, in six years the sinews, in seven years the bones, in eight years the hair, in nine years the bodily form. Thereafter the thirty-six thousand spirits within the body all undergo transformation, and the person becomes a True Person, a True Immortal. This is the ideal realm in the Daoist cultivation system.

Practitioners of true cultivation are also divided into three ranks, each with different circumstances. Those of the highest rank are by nature empty, still, and at ease, their aspirations pure and elegant, their speech in accord with principle, their conduct without fault. They seem born with the foundation for cultivating the Dao, entering the Great Dao like a stone dropping into water, without the least obstruction.

Those of the middle rank may occupy high positions and enjoy honors and emoluments, or come from illustrious families with great reputation. They often hesitate between advancing and withdrawing: hearing of the Great Dao they are restless day and night; thinking of fame and profit they cannot let go all day, the two thoughts battling each other. If they can overcome hesitation, they may hope to preserve their practice; but if they delay even a moment, six or seven out of ten will lose the opportunity.

Those even more hesitant than the middle rank often miss the timing and delay until old age before beginning cultivation. By then the strength of sinews is weak and the mind-spirit depleted; even if they enjoy rich emoluments, it is like the sun about to set in the west. Only when they regret do they think of returning to the correct path. If at this time they can still concentrate and steel their will, they may still recover one or two parts. Former worthies felt deep regret at this and specially left these words to remind later generations, hoping people will see clearly their own root and give rise to genuine faith.

Master Zhang Guo's method of ingesting Qi (vital energy) states: Every day one should frequently lie on one's back, collecting the mind and Shen (spirit) so as not to allow scattered thoughts to arise in abundance; close off the breath, holding both hands in the wogu (grasping firmly) posture (a life-nourishing gesture of clenching the fists and gathering the fingers), inhaling through the nose and exhaling through the mouth, with the breathing so subtle that it cannot be heard by others nearby. When the breath is sufficient, retain it until the soles of the feet sweat. Practice this once or twice, then gradually increase the number of times until it exceeds one hundred. If the feeling of constraint becomes intense, gently inhale a little Qi and retain it again; then expel the breath in various ways to heat the body and make it flow freely. Should one be able to accomplish this one or two thousand times, it is possible to stop eating grain and to do without taking medicines. In the process one may drink one or two cups of fine wine or fresh water in order to keep the bowels and stomach unobstructed.

When the repetitions reach five thousand, one will be able to enter and exit anywhere with results, effects that one will come to know of oneself; thereafter it is even possible to go into water and lie down. Nourishing life through ingestion values perseverance above all: only after the Zhenqi (True Qi, the fundamental vital energy of the human body) is full and circulating can a spiritual response arise. To let the mind run wild and sink into desire while hoping to become an immortal and fly to the heavens is impossible. Those who cultivate immortality but whose meritorious practices are not yet complete find it hard to attain the aim, still less ordinary folk. If one simply believes in this method and practices it cautiously and diligently, one will naturally experience something. When the breath does not circulate, it may be due to disharmony in cold or heat, or in speed (too fast or too slow); one must adjust it carefully, taking free flow and peace as the standard.

Dharma Master Luan's method of ingesting Qi states: First stretch out the body and sit loosely and comfortably, placing both hands upon the knees, untying the sash of one's clothing so that the four limbs relax naturally; in the mind contemplate the equality of dharma-nature, and that life and death are without difference. It is good to sit until a moderate harmony is reached.

First loosen your clothing and unfasten your belt, relax the four limbs, sit upright, and rest both hands extended upon the knees. In the mind, contemplate that dharmata (the common nature of all things) is equal, and that life and death are no different. After the time it takes to eat half a meal, close the eyes, raise the tongue slightly, and slowly perform a long exhalation. At the outset the sound of the breath is relatively coarse, then it gradually becomes finer; after more than ten repetitions the sound is so fine that even you yourself cannot hear it. If pain or itching is felt in some part of the body, visualize the Qi (vital energy) departing from that place; if an unusual sensation arises, continue to exhale slowly, shifting gradually from the subtle toward the coarser, and after ten times return to the original condition.

Someone asked: “When first regulating the breath, why must it change from coarse to fine? And at the close, why from fine back to coarse?” Luan replied: “In ordinary walking, looking, eating, and speaking, the breath is naturally rather coarse.” Sangyuzi observed: “For those who practice regulating Qi, eating, drinking, and speaking remain everyday affairs both before beginning to ingest Qi and after finishing. Master Luan arranged the practice this way so that the breath of cultivation would gradually join with ordinary breathing and the transitions at start and finish would not be too abrupt.”

Upon waking from sleep, apply the same concentrated contemplation as before, as steadily as a tiger carrying its cub in its mouth, neither hurried nor sluggish; there is no need to be concerned about cold or warmth. First choose a quiet place to sit indoors so that the mind does not scatter and the hearing grows still. It is further said: if the Four Great Elements of the body (earth, water, fire, and wind, the four basic constituents of body and mind) are out of balance, how can sudden changes in the breath be permitted?

How may imbalance of the Four Great Elements be detected? Observe the lips and mouth: coolness indicates predominance of wind, heat predominance of fire, roughness predominance of earth, slipperiness predominance of water; neither cool nor hot, neither rough nor slippery, that is harmony. Observe bodily sensations: sounds indicate predominance of wind, restlessness of the body indicates imbalance of panting, itching predominance of heat, drooling predominance of water; absence of sound, restlessness, itching, and drooling is harmony. Observe the mind and spirit: vexation of the heart is stagnation of hot Qi, chaotic thoughts stagnation of wind Qi, worry and palpitations stagnation of panting Qi, a floating and unsettled will stagnation of water Qi; no vexation, no palpitations, no floating, that is harmony.

Imbalance of the Four Great Elements arises from both external and internal causes. Cold and heat, hunger, weakness, over-satiation, and fatigue are external; fame and profit, joy and anger, sounds and colors, flavors, and rumination are internal. In regulating the breath one must keep to moderation, letting everything follow its natural course. The breath should continue unbroken, as if merely present, without forcing or straining. Not clinging to “seeking life” is in fact more excellent than deliberately practicing the nourishment of life.

Sangyuzi said: “All the scriptures declare that in exhaling and inhaling one should not hear the sound of one’s own breath. Yet Luan instructed that the breath first change from coarse to fine and at the end from fine to coarse; at first I was puzzled. Only upon reading later the words ‘leave it entirely to nature’ did I understand that the gradual shift of coarse and fine is merely a lower-level method, intended to keep the change from seeming abrupt. The finest state is a breath so subtle that one cannot hear it; from that subtlety it gradually reaches the absence of breath, thereby attaining the principle of embryonic breathing (taixi, in which the breath is extremely fine, as if one no longer uses mouth and nose). The fear is that once practitioners have attained skill they still cling to the written words, attaching themselves to the sequence of first coarse then fine and first fine then coarse, and so go against nature. How, then, can the principle not be set forth clearly?”

The Method of Ingesting Qi of Li Fengshi, the Mountain Recluse

Each time one ingests Qi (vital energy), inhale slowly in the manner of an infant sucking milk. When the breath feels stifled, swallow the Qi down and then inhale and swallow again in the same way as before. If the stifling is very intense, release the Qi from the mouth. The entire process must be subtle and slow. With each swallow of Qi, use the mind’s intent to guide it below the navel. If the body is ill, the intent may likewise be used to lead the Qi to the afflicted place.

When ingesting Qi, first close the eyes, concentrate the mind and gather Shen (spirit), and grasp firmly (clenching both hands tightly so as to stabilize Shen and Qi), then begin. First perform daoyin (exercises that stretch and unfold the body) so that the four limbs become relaxed and at ease. Do not rest the head on a pillow during practice; let the hands and feet extend naturally and keep the body settled and stable.

If the illness is severe and the breath extremely stifled, furrow the brows repeatedly until the stifling reaches its limit; still grasp firmly and swallow another Qi. When the Qi flows freely and a sound arises in the ears, the practice is considered accomplished. This is a secret method that must be carefully guarded.

What is spoken of here is the ingesting of inner Qi, which is not divided into morning or evening and is unaffected by clear or rainy weather; one may practice whenever one wishes. As a rule, practicing on clear days yields better results. If one ingests outer Qi (Qi drawn in from the outside), distinctions of living Qi and dead Qi may come into play. Know that after ten years of ingesting Qi, five days without practice will cause all previous attainment to be lost. Every day practice the first round at the fifth watch (when dawn is about to break) and at noon; afterward one must still gather, refine, and nourish, and press and knead with the hands so that the region of the heart and abdomen does not become hard.

The Method of Ingesting Qi of the Worthy of Mengshan

Lie on the right side of the body with the head facing south and the legs slightly drawn in; clench the hands in the wogu (grasping-firmly) position and place them beside the cheeks. Close the mouth and inhale the inner Qi (vital energy), then open the throat as wide as possible and swallow the Qi down. Swallow in this way seven times in succession, then exhale one breath. When ingesting Qi during illness, exhale one breath after every one or two swallows. Once the practice is proficient, one may swallow seven or fourteen times before exhaling. Then even out the breathing and continue swallowing Qi according to the previous method, for a total of forty-nine swallows, after which rise and sit upright.

Sit steadily with legs crossed, cross the hands and hold the knees, hold the breath and inflate the abdomen for fourteen or twenty-one times; when the Qi is full, exhale. Then regulate the breathing evenly, taking care not to pant or become hurried. After the breath is regulated, again hold the breath and inflate the abdomen, exhaling after fourteen or twenty-one times until the abdomen feels comfortable, then stop. If one perspires and both the head and feet grow warm, this indicates that the Qi has circulated throughout the body. Practicing in this manner, one often feels the body become full and substantial, with the three passes and hundred joints (the various orifices and joints throughout the body) open and comfortable. Persist for ten years and one may ascend as an immortal; even in old age one will appear youthful.

The methods described in the Old Scripture all require visualization (cunxiang, contemplating specific scenes in the mind). The author worries that this would weary the spirit and expend effort, making it difficult for the mind to concentrate. He holds that the foundation of ingesting Qi lies in embryonic breathing (taixi, natural and subtle respiration like that of a fetus), without need for deliberate thought, so that one naturally unites with the primordial Qi. Through long-term practice one gradually comprehends its wondrous aspects.

While traveling in the Meng Mountains I encountered a worthy man, aged perhaps less than fifty, whose spirit was clear and luminous, quite unlike ordinary people. I inquired about his origins; he said he had come to this mountain before the Zhenguan era, revealed no name, and simply called himself “this old fellow.” I paid him respectful homage, and he transmitted this secret method to me. After practicing it I found it greatly beneficial. How marvelous it is!

If one wishes not to die, the intestines should not accumulate filth; if one wishes for longevity, the five viscera should be abundant in Jing (essence) and Qi, bright and pure. The Huangting Jing says: “Why not ingest the Jing-Qi of Great Harmony? In this way one can become undying and enter the realm of Huangning.” The Yinfu Jing says: “Accumulating the power of fire can burn away the five poisons.” Here the “five poisons” refer to the five flavors; restraining the five flavors is said to confer longevity. The Queen Mother of the West said to Emperor Wu of Han: “Those who can increase Jing-Qi and transform the bodily form will have their names entered in the immortal registers; those who cannot increase and transform cannot escape the hardship of death.” Increasing and transforming means replenishing Jing-Qi and altering the physical form.

By constantly treasuring Jing-Qi, grasping firmly (wogu, clenching the hands to collect and gather body and mind), holding the breath and swallowing the fluids, one can transform Qi into blood, blood into Jing, Jing into fluids, and fluids into bone. Persist without interruption and the Shen (spirit) will become abundant. After one year of cultivation the Qi changes; after two years the form changes (another version says the blood changes); after three years the blood changes (another version says the vessels change); after four years the flesh changes; after five years the sinews change (another account says the marrow changes); after six years the marrow changes; after seven years the bones change; after eight years the hair changes; after nine years the form changes; after ten years one accomplishes the Great Dao (the Way) and ranks among the Perfected. Then one can transform freely and will be attended by spirit officials and jade maidens.

Zi Xia said, “Those who eat Qi (vital energy) have a luminous spirit and a long lifespan.” The Huangting Jing states, “The clear water of the jade pool irrigates the numinous root; so long as one practices it diligently, one may endure for a long time.” Buddhist methods of cessation and observation likewise include techniques for treating illness with Qi. From this it may be known that Qi and bodily fluids can nourish and moisten one another.

Ancient scriptural methods required that one circulate Qi according to specific seasonal times; the eating of Qi spoken of here, however, need not be constrained by seasons. Bodily fluids may at any moment assist the movement of Qi, rendering it harmonious and unobstructed. What is meant by eating Qi is swallowing the Qi already within the body and using it in place of food; swallowing the fluids is used in place of drinking. Inhaling fresh Qi and expelling stale Qi is precisely what is called exhaling the old and taking in the new.

One need not swallow Qi in great quantity, nor must one always expel it; provided there is no unusual odor, the body will gradually become calm. Neither is it necessary to swallow Qi without pause; once the Qi has become clear, the abdomen will naturally grow peaceful. At the outset of practice, one trains when hungry and ceases when not. While eating, one may swallow one or two mouthfuls of Qi to aid digestion; the more rapidly the food is digested, the more one may gradually increase the frequency of swallowing Qi. When the food has been completely digested, the Qi will of itself circulate in a harmonious and unimpeded fashion.

Should one feel some obstruction of Qi in the abdomen, one may walk about, or turn to the outer side and then face west, using the mind’s intention to guide the Qi downward. If the Qi has not yet descended, one must not become agitated; simply guide it calmly with intention, and after a short while it will naturally be expelled. If during practice one feels the urge to belch, allow it to come out and do not suppress it.

Sangyuzi remarked that those whose period of cultivation is still brief often belch because, at the beginning of practice, the true Qi within the body is still scarce while the newly inhaled Qi is abundant, so that the breath is not yet smooth and the body cannot immediately bear it; thus belching occurs readily and should be regulated gradually. When first beginning, the swallowed Qi frequently cannot yet reach the Qihai (the region of the Dantian [energy center] below the navel), having nowhere to rest, and therefore rebounds upward as a belch; once the inner Qi is able to enter the Qihai, belching will naturally cease. If, after one has attained a certain degree of skill, belching recurs, it may be that one has practiced excessively, or that external Qi has entered by mistake.

When one wishes to expel Qi, let it be expelled and do not hold it in; one must carefully observe the changes occurring in the body. The filling and receding of Qi will, after prolonged practice, gradually reveal their inner knack. In ordinary times one may walk, or perform a modest amount of Daoyin (health-preserving exercises that combine breathing with physical movement), yet these should not be done too frequently. All the various affairs of daily life ought to be carefully weighed.

If illness arises, one may cease eating for a short period: three to five days in severe cases, one or two days in milder ones, and even a single meal in the lightest. When the ailment is in the upper body, guide the Qi upward with intention; when it is in the lower body, guide it downward; when it is in the four limbs or on the left or right sides, likewise guide it with intention in the corresponding direction, holding that this will cause the condition to improve. In sum, one must not close off the breath, for doing so will give rise to illness. The food one consumes should be moistening and unobstructed, and its temperature—whether cold or hot—should be appropriate. Upon encountering miasmatic malaria, one may stop eating for several days and dwell in quietude, whereupon the illness will improve.

The method of using Qi (vital energy) as taught by Master Daweiyi, the Perfected Person Xuansu:

Whenever one practices the use of Qi, first move the limbs on both sides, guiding the Qi and blood so that the joints open and the sinews and bones become supple. Then sit upright and perform exhalation and inhalation three times, allowing the breath to flow freely without obstruction. Quiet the mind, forget the physical form, and let the breathing become even. After a moment, slowly exhale turbid Qi through the mouth, then inhale clear Qi through the nose, repeating this six or seven times. This is called “regulating the Qi.”

After regulating the Qi, close the mouth and nose, hold Qi in the mouth until it fills the oral cavity, then agitate the mouth more than fifteen times—the more the better. Then, as if swallowing a large mouthful of water, swallow the Qi down into the abdomen, visualizing it reaching all the way to the Sea of Qi (the Dantian, or energy center, below the navel). Pause a moment, then swallow Qi again in the same manner, continuing until the abdomen feels full, without a fixed number of repetitions.

Next, relax the mind and Shen (spirit), fill the abdomen, keep the mouth closed, and massage the abdomen with the hands from left to right to set the Qi in motion. Then slowly release the breath through the nose; do not breathe hurriedly, lest you lose equanimity. Then lie supine with the body straight, the pillow at a height matching the body. Both hands form the grasping-solid mudra (clenched fists), the arms extended along both sides of the body four or five cun from the torso, the feet likewise separated by four or five cun. After inhaling through the nose, close the mouth and nose and visualize the Qi circulating throughout the entire body. This is called “circulating the Qi.”

If there is illness, visualize the Qi gathering at the site of the ailment. If the breath becomes hurried, slowly release it through the nose without opening the mouth; once breathing is even again, hold the breath according to the previous method. Then move the toes, fingers, and joints until sweating occurs. This is called “Qi circulating freely.”

Afterwards, slowly gather the body, lie on the side and curl the feet. First lie on the left side for the duration of ten breaths, then turn to lie on the right side for ten breaths. This is called “replenishing what is depleted.”

After practicing this method for a full month, whether walking, standing, sitting, or resting, whenever the abdomen is empty one may puff up Qi and swallow it, without restriction of time. After eating, one may swallow one or two empty swallows without food, then swallow them down with water. This is called “washing the five viscera.” Then rinse the mouth carefully with clear water, still the mind and fill the abdomen, allowing the five viscera to expand. When swallowing, ensure that the five viscera do not retain the odor of food. After completing this, first exhale turbid Qi through the mouth, then inhale clear Qi through the nose, without limit on the number of exhalations and inhalations, but thoroughly release the breath. If a stream of turbid Qi is expelled downward, then again puff and refine one mouthful of harmonious Qi to replenish the body.

In daily life, eating cakes, drinking tea, and the like all allow external Qi to enter the body. Upon taking something into the mouth, immediately close the lips and expel through the nose the external Qi that has entered the mouth. Only that which is then inhaled through the nose is clear Qi. When eating, keep the mouth closed so that external Qi does not enter through the mouth. The scriptures consider Qi that enters through the mouth to be “dead Qi.” When a person speaks and Qi goes out through the mouth, one should also re-inhale through the nose. This is everyday exhalation and inhalation.

Whether walking, standing, sitting, or resting, one should constantly move the toes to send Qi downward. In daily life, whether in activity or stillness, remember to do this. If the climate and seasons are out of harmony and external Qi suddenly enters the abdomen causing slight pain, one may hold the breath and massage the abdomen one hundred times; it is said the Qi will then be expelled downward. If the Qi rises, do not let it be expelled, but press and draw it downward. This is called “putting in order.”

One should avoid foods that dissipate the breath, as well as raw, cold, dry-astringent, and greasy things. If one cultivates unremittingly according to this method for nine years, one will be able to tread on empty space as if on solid ground, and walk on water as if on land.

The Oral Secrets of Embryonic Breathing with Preface discusses the following: When a person is in the mother’s womb they are called an “infant,” and just after birth they are called a “child.” An infant in the belly cannot breathe through the mouth and nose, but instead draws in Qi (vital energy) through the navel, thereby nourishing the physical form of the body. The original text states that after nine years of cultivation, one can tread upon empty space as if walking on solid ground and walk upon water as if treading level earth.

The preface then explains the origin of “embryonic breathing.” It holds that the navel is the “Gate of Life” (mingmen, the vital site that maintains life), and cites an example: some infants, after birth, are still alive at first but then their breathing grows faint; if the umbilical cord is soaked and warmed in warm water and the abdomen is warmed several times, the infant can regain consciousness. The author uses this to show that the navel is connected to life.

If cultivators of the Dao (the Way) wish to practice embryonic breathing, they must first understand its fundamental principle and practice according to the method, so that their breathing becomes like that of an infant in the mother’s womb. This practice is called “returning to the origin and restoring the source, reversing old age and returning to infancy,” which means returning to the original state of life. When the breath is long, subtle, and continuous, undisturbed by external things, one can accomplish the Way of the “embryonic immortal” (the immortal path cultivated through embryonic breathing).

The preface finally states that first the outline and sequence of the Jing (scripture) should be explained, so that both the practical methods of cultivation and the principles contained therein can be understood. Embryonic breathing should first be practiced in a quiet room.

To cultivate fetal breathing—that is, a method of visualization and breath regulation in which respiration becomes extremely subtle, as though a fetus were breathing through the navel—one must first remain in a quiet room and allow no one else to enter. Sit upright, place the left foot over the right, loosen the sash, and slowly massage the joints of the four limbs. Form the grasping-firmly mudra with both hands and rest them on the thighs. Then slowly exhale and inhale three to five times so that the Qi (vital energy) flows freely without obstruction. Clear away distracting thoughts, still the mind, empty the heart so that the abdomen becomes full, and slowly rock the body from side to side to ease the viscera. When this is finished, sit steadily once more, strike the heavenly drum (covering the ears with the hands and lightly tapping the back of the head) thirty-six times, rinse the mouth with saliva, and begin the visualization.

First imagine the Vermilion Bird crowning the head, the Dark Warrior beneath the feet, the Azure Dragon on the left shoulder and the White Tiger on the right. Next visualize that one inch inward from between the eyebrows is the Hall of Light, two inches further inward is the Inner Chamber, and three inches further is the Palace of the Dantian (energy center), also called the Niwan Palace. Within the palace is a spirit (shen) two inches tall, wearing a cyan cap and vermilion robes and holding a deep-crimson tablet.

Then visualize the middle Dantian, the site of the heart, also called the Crimson Palace; a spirit likewise clad in vermilion dwells there. Next visualize the lower Dantian, two and a half inches below the navel, namely the Palace of Purple Tenuity, also called the Sea of Qi; a spirit in vermilion robes is present there as well. Then visualize in sequence the five viscera and six bowels, beginning with the heart and surveying each organ, imagining that each of the five viscera emits Qi corresponding to its directional quarter. Next imagine the white cloud-like Qi of the three Dantians gathering into a single stream that rises from the crown in dazzling radiance, dividing into nine colors and ascending some three zhang, so that one seems to stand within this luminous Qi.

At this point close the mouth and nose and, with the mind, visualize the fetal Qi entering and leaving the Sea of Qi, so that respiration seems to occur only at the navel. If the breath feels hurried, release it in the finest possible stream through the nose; once it has steadied, resume the previous method. Regard perspiration as completing one round; there is no fixed number of rounds. If the body grows hot and one feels oppressed, visualize the Qi spreading throughout the entire body and issuing forth like steam from cooking rice; this is called “full breathing.”

Prolonged practice allows one to enter a realm of profound stillness. Afterward, carefully visualize the five viscera, six bowels and the abdomen. The stomach receives the refined jing (essence) of digested food, colored like yellow earth; the spleen is one chi two cun long, lies above the stomach, and grinds continuously back and forth. If it ceases to move, the body becomes inharmonious and food cannot be digested. One should then hold the breath and massage the abdomen one hundred times with the hands, which will set it in motion again.

Next visualize the heart: it resembles an unopened red lotus hanging downward, three cun long, with nine apertures; two apertures lie at the back, while the front is covered with fine black hairs divided into seven petals two and a half cun long. Then visualize the lungs: like a fully opened white lotus with five drooping petals, overlaid with a white membranous network, situated above the heart. The liver lies behind the heart, with seven petals of purple-azure color, covered by a yellow membranous network that passes beneath the third petal on the left. The gallbladder is greenish-yellow and two and a half cun long. Then visualize the kidneys: shaped like inverted cups, black in color, resting against the spine three cun from the navel, smaller above and larger below, the left kidney higher than the right.

Then survey the entire body—its thirty-six regions and three hundred sixty joints. Each joint is bound with sinews; the bones are bluish-white like jade, the sinews yellowish-white, the marrow like ice and snow. The body has three hundred sixty acupoints, and in each one imagines fresh blood flowing like rivers and ponds.

One should also visualize that the second joint of the middle toe of the left foot is the source of the blood, from which it wells forth, circulating around the body thirty-six thousand times in a day and a night until it is exhausted upon reaching the second joint of the middle toe of the right foot. Therefore a person should sleep lying on the side with the body curled so that the yin-soul remains whole; upon waking, stretch the hands and feet so that the unified Qi pervades the whole body and yang Qi may circulate freely. Cultivating in this way accords with the meaning of the phrase in the Jing (scripture), “moving in accordance with the proper time.”

With long practice the mouth and nose seem no longer to breathe, as though one were a fetus in the mother’s womb exchanging Qi through the navel; hence it is called fetal breathing. The respiration continues without interruption, and the Jing even claims that after thirty years, even if a cord is bound around the neck so that no breath can pass, there will be no gasping; the breath remains constantly at the navel, and one may sit underwater for five or ten days. If these things can be accomplished, the effects described above will be obtained; if one feels genuine attainment, one should continue to cultivate the Dao (the Way). Fetal breathing is only one method among the arts of cultivating the Dao, and it must not be left unpracticed.

Lord Lao said: Those who understand the Dao (the Way) will not be harmed by Heaven; those who hold De (Virtue/Power) within will not be obstructed by Earth. When Dao and De nourish one another, the body does not readily age. Take as nourishment the inner Taihe Qi (vital energy of Supreme Harmony, the harmonious and pure primordial Qi), and do not act with deliberate striving.

Cultivation takes primordial Qi as its foundation. One should refine oneself in stillness and purity, relax the body, keep the thoughts from becoming disordered, settle the viscera, and gradually attain a state of communion with the Taihe Qi. In this way the vitality of life may be long preserved. Let the breath remain hidden and unagitated; let the mind be like flowing water: as one wave passes, the next follows after it, with no need to turn back and pursue what has gone. Through sustained practice, one attains the Dao.

Each day enter a quiet chamber and hold to the Xuanyuan (the profound origin of the Dao; here also referring to visualization of the mysterious gate). Within the mysterious there is a still deeper mystery—this is my ming (life-destiny); within ming there is ming—this is my form; within form there is form—this is my Jing (essence); within Jing there is Jing—this is my Qi; within Qi there is Qi—this is my Shen (spirit); within Shen there is Shen—this is my natural original nature. De takes the physical body as its vehicle, and the Dao takes Qi as its horse; the hun soul takes Jing as its root, and the po soul takes the eyes as its gate. When the body is overworked, De dissipates; when Qi leaks outward, the Dao leaves the body; when Jing and Qi are depleted, the hun is harmed; when the eyes move restlessly, the po weakens. Therefore one must maintain stillness, cherish the primordial Qi, preserve Jing and Qi, and treasure the Shen, so that Dao and De cohere and become firm, and the hun and po remain at rest.

To contain the Great Dao without speaking of it recklessly is to obtain the true nature of Qi, and the skin will become moist and lustrous—this is the foundation of attaining the Dao. Sweating of the hands and feet indicates that Jing and Qi are abundant; one feels neither hunger nor thirst, nourishing Qi in the manner of the tortoise and the dragon through embryonic breathing (taixi, a quiet and continuous respiration like that of a fetus in the womb), the breath stretching on without cease. In employing it there is no forcing, as if drinking from the Mysterious Spring (a symbol of the pure source of life), rising to Taiqing (Highest Clarity, the pure celestial realm of Daoism). Returning from old age to youth is the natural working of the Dao. The Great Dao is not distant; it is within oneself. By cultivating with careful and attentive effort, life can be made long.

Within the Daoist tradition some methods emphasize ingesting the “Five Sprouts” (wuya, visualizing and swallowing the generative Qi of the Five Phases: Wood, Fire, Earth, Metal, Water). The Huangting Neijing Jing (Scripture of the Inner Landscape of the Yellow Court) states that visualizing and swallowing the Five Sprouts can free one from hunger and thirst. There are also methods of visualizing the Qi of the eight directions, the four seasons, and the sun, moon, and stars, drawing them in through the crown of the head and exhaling them through the nose. Although these are recorded in the ancient scriptures, few who actually practice them see results, nor are they easily accomplished by those who ordinarily eat grains. Thus many who practice fuqi (ingesting Qi) fail to grasp the essentials and only labor in vain. If one has already entered the gate and understood the secret instructions, the key still lies in unremitting diligence. Sangyuzi said: Even crows and gulls set their aspirations upon heaven and earth; if a person deludes himself into thinking he can ascend to heaven in a single step, he does not know his proper measure. Methods such as the Five Sprouts and the Qi of the eight directions, four seasons, sun, moon, and stars are not something beginners can master; only after one has some foundation in cultivation may they possibly yield results.

Practice of embryonic breathing and ingesting Qi generally begins after midnight: swallow the inner Qi seven times. With each swallow, first regulate the breath six or seven times, then swallow once. Each time one swallows Qi, there should be a sensation like the sound of water flowing through a depression, indicating that the breath is unobstructed and reaches directly to the Qihai (Ocean of Qi, the site below the abdomen where primordial Qi is stored and nourished), gathering in the abdomen until it is as full as if one were with child. Only when Qi is abundant in the Qihai can one be said to have the foundation of embryonic breathing. Once the Qi has been refined, the clear Qi coheres like an embryo, while the turbid Qi is dispersed and may be expelled through the hands, feet, and the spaces between the hairs. After embryonic breathing is formed, the classics say that the myriad illnesses recede of themselves, and one gradually communicates with the immortal spirits.

Nowadays some who study fuqi, whether they have obtained ancient formulas or learned from those who do not understand Daoist methods, only know how to close the mouth, contract the nose, and deliberately lengthen the breath, unaware that this obstructs the five viscera and accumulates damage to the correct Qi. Such a practice goes against natural respiration and only wearies body and mind, with no benefit. When ingesting Qi, one should keep the joints unobstructed so that the stomach and abdomen can receive Qi; once the received Qi is sufficient, the joints then naturally contract, while the outer Qi still enters and exits slowly through the nose, so that inner Qi and outer Qi do not mix and the Qi of embryonic breathing does not leak out. One need only quietly count the breaths on the fingers, from ten to one hundred, then to two hundred and three hundred. This is the initial stage of opening through: the ears and eyes become somewhat clearer, and the hundred illnesses gradually improve. If one forcibly blocks the mouth and nose in order to practice embryonic breathing, this is entirely unreasonable; when the breath of mouth and nose is blocked, it injures the viscera—how could there be any benefit?

In ingesting inner Qi, little effort yields much result; the key lies in settling the Shen and stilling the thoughts, without agitation. In this way the pathways of Qi become unobstructed, the joints are able to open and stretch, the body holds and nourishes the primordial harmonious Qi without dispersing it, the skin becomes moist, and the hands and feet sweat. The essential secret of the way of long life is right here. After midnight, swallow seven times; thereafter keep the inner Qi from leaking out, while the nose and mouth still breathe slowly. At the fifth watch, swallow another seven times, and at daybreak swallow seven times more, totaling twenty-one times, then one may stop. Those who practice “resting from grain” (xiuliang, abstention from cereals, also called bigu) need not be bound by this number; whenever the abdomen is empty, they swallow inner Qi. When inner Qi is sufficient, hunger and thirst are not easily felt. At first it may seem somewhat difficult, but over time one becomes accustomed, and inner and outer Qi naturally cease to mix. As cultivation proceeds, the joints gradually become unobstructed, and it is as if even the spaces between the hairs open through; the coming and going of breath becomes more natural, and one no longer needs to deliberately breathe outer Qi through the nose. The marvel of embryonic breathing is, in the main, just this.

Embryonic breathing (taixi) is a practice that allows the original qi (yuanqi) within the body and the qi of the outside world to circulate independently, without mixing together. When practice reaches a certain stage, the joints gradually become unobstructed, the pores open and expand, and qi comes and goes of itself. At that point there is no longer any need to inhale external qi slowly through the nose. The essential method of embryonic breathing lies approximately here.

Miscellaneous Instructions on Embryonic Breathing

A scripture says: So long as one slowly draws the qi in and out, the original qi will not dissipate along with it. Inner and outer qi naturally remain separate; this is called embryonic breathing.

Beginners, after they have sealed and gathered the qi within the body, may still allow the qi in the nose to come and go very slightly, yet must not let it reach the throat. If the qi rushes upward in reverse and produces a feeling of fullness and discomfort, one should not forcibly hold it down, but slowly release it so that the qi flows freely. Once the breath is even, gather it in once more. The crucial point is to let the nasal qi enter and leave slowly, without allowing it to arrive at the throat and without using force to restrain it. After a period of practice the breath will gradually regulate itself, and both the interior and the exterior of the body will become settled. This occurs because the joints have gradually opened and the pores have gradually become unobstructed. Once this stage is reached, even a thousand breaths of practice will not produce fatigue.

The secret of embryonic breathing further consists in having no thoughts or worries in the mind, so that body and mind accord with what is natural: the mind like cold ashes, the form like withered wood. Then the hundred meridians become unobstructed and the joints also open and expand. If worries are tangled and thoughts arise in succession, even though one wishes to seek the Great Dao, the effort will be in vain and success will remain elusive.

Sangyuzi said: The qi of distress and anxiety, and the qi of greed and evil thoughts, all become deviant qi that blocks the original qi, just as petty men standing in the road prevent a gentleman from exercising his abilities. This cultivation is extremely subtle and mysterious, and is suitable for those who have withdrawn from the dusty world. If one is still bound by fame and profit, even painstaking practice will hardly bring results. Sangyuzi also said: Even if one has not yet left the world, so long as the mind can be kept from disorder and is not drawn by desires, the practice may still be undertaken.

A scripture says: After qi has been swallowed until it is sufficient, close the breath and hold the visualization, the thoughts of the mind like flowing water, the waves in front passing away and those behind following in succession. Once embryonic breathing has been practiced until the joints are open and the pores expanded, proceed according to this method: merely allow the nasal qi to be drawn very slightly, imagining that the qi disperses outward through the four limbs and the pores of the whole body, going out and not returning. When subsequent qi arrives, only draw it; do not expel it. The secret lies in slowness. Although one speaks of drawing qi without exhaling, the qi that is drawn does not enter the throat either, but disperses ever so slightly. In this way the qi within the body also will not be lost.

The oral formula states that the mouth is the Heavenly Pass, the aperture in the upper body that communicates with internal Qi (vital energy) and the hub from which Shen (spirit) and Qi arise. The hands are the Human Pass, governing the flourishing and decline of Qi. The feet are the Earthly Pass, the portal of vital activity. The Huangting Neijing Jing (Yellow Court Inner Scripture) says the same. The nose is called the Spirit Hut, the place where external Qi enters and exits; during cultivation one must properly regulate nasal respiration.

Whenever ingesting Qi, choose the hours when Yang Qi is gradually flourishing, practicing from midnight until dawn while facing southeast and sitting quietly upright. Before ingesting Qi, first knock the teeth three times, rinse the mouth three times, and swallow the saliva; then rub the hands warm, wipe the face and eyes with the palms, and use the thumbs to stroke the kidney region on both sides of the waist seven times.

Next clench the fists, drum the breath until Qi fills the Heavenly Pass, even the respiration, close the mouth and swallow. Then apply abdominal force and slowly exhale through the nose. The three actions of drumming the breath, swallowing Qi, and applying abdominal force must be coordinated; each cycle of drumming once, swallowing once, and applying force once counts as one round. Do not open the mouth when swallowing, lest the so-called living Qi enter the abdomen and cause illness.

When ingesting Qi, settle the mind and calm the thoughts, swallowing slowly. If swallowed too hastily the Qi in the chest may stagnate and cause pain. One may swallow fifty rounds at a time, then gradually increase to one hundred, two hundred, or three hundred; if occupied, twenty or thirty rounds will suffice. Practice may be done while walking or remaining still, adjusting to circumstances. The essential point is frequent, uninterrupted practice.

At the beginning, if belching rises, drum the breath and swallow it down without letting the Qi disperse. Sangyuzi remarked that original Qi is inherently peaceful and harmonious and will not cause illness; if Qi surges upward, how could it be original harmonious Qi? Yet at the outset the pathways are not fully open, so one should temporarily contain it and nourish with original Qi. If swallowing several times still does not bring smoothness, the Qi sea may be unable to contain it, or residual turbid Qi in the five viscera may have been stirred; in that case there is no need to force containment.

If Qi is present in the lower abdomen it may be expelled without harm. Each drumming and swallowing must be harmonious and slow; no sound should issue from the Heavenly Pass. Swallowing too hastily may block the Qi below and cause prolapse, so caution is required. After prolonged practice of internal Qi the breath becomes naturally unobstructed and may then be practiced at any time. Ingest Qi when hungry and cease when full.

Each time one drums and swallows, imagine the Qi entering the five viscera, circulating through the body, and dispersing from the three passes of the palms, soles, and crown as well as the nine orifices and the joints of the four limbs. If any part of the body is painful, imagine directing the Qi against the site of pain. The original text holds that this can cure illness.

If ingesting Qi is used to reduce food intake, one need not adhere to a fixed number of swallows and drums; it is enough that the abdomen feel full without over-distending the intestines and stomach. When hungry, ingest three or five rounds in succession, adjusting the breath according to one’s condition. Do not tilt the head back and exhale outward, for the Qi will not descend easily and each such action damages the breath in the chest.

When ingesting Qi is properly performed there will be sounds in the abdomen. Some attribute this to emptiness of the intestines; others believe abdominal sounds injure the body. Opinions differ. The original text likens the sound to thunder and lightning, holding that it tempers Yin Qi, moistens all the body’s apertures, and constitutes an important juncture in the practice.

There are many methods of ingesting Qi, yet unless it is this method of drumming the breath and forcefully swallowing it cannot be regarded as truly subtle. Some, before they have learned to swallow Qi and while the breath is still obstructed, hastily empty the mind and forget the body, imagining they are practicing sitting in forgetfulness, yet they rarely achieve anything and easily become fatigued. The method of drumming and applying force ingests natural original Qi, causing it to circulate through the viscera and remain there long. If a person can guard original Qi there is no need to draw in external Qi. When a person’s Qi is exhausted the Shen disperses; when the Shen departs the body declines. Therefore guarding original Qi so that it does not scatter is the essential teaching transmitted in the secret formulas of the Daoist school.

When circulating Qi, wait for a moment of leisure, first drum and swallow ten or twenty rounds until the abdomen is full, then visualize the breath entering the four limbs. When occupied, swallow one round and circulate once; the hands and feet should have support. Once the breath is unobstructed, empty the mind and forget the body, visualizing vexatious hot Qi dispersing into the four limbs while pure Qi condenses back into the Qi sea. With prolonged practice a fetus (in Neidan, internal alchemy, a metaphor for condensed Jing-Qi) naturally forms, sealing the joints of the four limbs, and a thunder-like response of breath appears. When drumming and circulating, keep the abdominal breath harmonious and unobstructed.

In ingesting Qi and Daoyin, first stretch the hands and feet, then turn and sway the body left and right, concentrating on visualizing Qi entering the bone joints and guiding it with the movements so that the breath remains continuous and unobstructed; this is circulating-Qi Daoyin. One may also flex, extend, and rotate while visualizing Qi dispersing from the joints of the hands and feet. Ancient scriptures state that circulating-Qi Daoyin without profound oral transmission is rarely truly understood.

When hungry, ingest Qi until the abdomen is full and then circulate; after eating one’s fill, circulate slowly. Sangyuzi considered that “full” here is probably an error for “drink,” since cultivators should not eat to satiety in daily life. If one is not practicing ingesting-Qi Daoyin, wait for leisure; it is unsuitable to practice at any moment.

Ingesting-Qi Daoyin should be performed in a quiet, secluded room, not in high or windy places. After violent wind and rain, getting wet and cold, overheating, or long travel, rest first until the body is dry and the breath peaceful. To keep the limbs leaner, practice more Daoyin; to make the skin full and moist, likewise practice more Daoyin. Regular practice of ingesting-Qi Daoyin, according to the original text, renders Shen-Qi clear and bright, prevents sudden aging of the appearance, and avoids puffy flesh and various illnesses.

Worldly people often confuse ingesting Qi with fetal breathing; the original text regards this as a serious misunderstanding. It states that the fetus is formed by the condensation of ingested Qi, and Qi itself ceases once the fetus is formed. Prolonged ingesting of Qi causes clear Qi to condense into a fetus while turbid Qi is expelled; once the fetus is complete one may enter water and tread fire. Some, following certain recipes, forcibly close mouth and nose and count breaths, thinking longer respiration is better; the original text considers this erroneous. The five viscera cannot continually ingest the same Qi, and temporarily blocking the respiratory passages is not the natural state of a fetus; it only fatigues body and mind without benefit. Practitioners often close the mouth, contract the nose, and forcibly hold the breath merely to prolong it, unaware that this damages the body.

Someone asked why, if both internal and external Qi are said to issue from the five viscera, their methods of inhalation and exhalation differ. Sangyuzi replied that it is a great error to think both come from the viscera. External Qi is respiratory Qi, not viscera Qi; it enters the body only as far as the circulation of nutritive and defensive Qi and is not generated internally. When practicing internal Qi one drums the breath, the stomach sea opens and true Qi is ingested; once true Qi is sealed and ingested the mouth closes again and external Qi is slowly exhaled—the two are naturally distinct. If both mouth and nose are blocked the breath cannot flow, it accumulates and damages the five viscera, seeking benefit but causing harm. A strong body finds holding the breath easy; an ill or weak body finds it hard to control, and the result may be worse. Ingesting internal Qi uses less effort and yields greater effect, so it should be practiced diligently.

Someone further asked why superior practitioners first perform Daoyin then inhale and exhale, while inferior practitioners reverse the order. The reply is that first performing Daoyin allows turbid Qi to disperse with the movements; if one first inhales and exhales then does Daoyin, turbid Qi may enter the joints of the four limbs and fail to disperse. This shows that the correctness of Daoyin produces different results. Sangyuzi explained that “superior” and “inferior” here refer to sequence of practice and depth of cultivation, not to worthiness or foolishness. This method of the Dao is not something the foolish can master, yet even the worthy may not all succeed.

The Celestial Master (Tianshi) said there is one method of ingesting Qi and six of exhaling it; only after the Qi pathways are cultivated may they be employed. The six exhalations are chui, hu, xi, xu, xu, and yan, all belonging to exhalation. Sangyuzi noted that xu is written he in some versions and that the uses of the six Qi differ from the five Qi recorded elsewhere: in cold weather use chui to dispel cold, in heat use hu to dispel heat, use xi to dispel wind, use xu to dispel vexatious heat and also to regulate descending Qi, use xu to disperse stagnation, and use yan to relieve heat Qi. Ordinary people commonly employ hu and yan; Daoist circulating Qi dislikes xu and yan, holding that they should be avoided in long breathing. One who can skillfully employ the six Qi may attain the realm of celestial immortals.

Sangyuzi added that ordinary minds are filled with mixed thoughts of joy and anger and with evil Qi, while the mouth cannot forgo pungent, salty, sweet, and sour flavors; if long breathing is immediately forbidden, turbid Qi is hard to expel completely. Those who have attained the Dao are without thought or concern, seeking nothing, preserving vast Qi; why should they rely on xu and yan? To them these are like dikes, devices for blocking or channeling the breath.

After each session of ingesting Qi one must visualize the southern Flaming Star (Mars) transforming into a red pearl that enters the Heavenly Pass and flows into the viscera, turning the whole body into Qi. Visualize this once daily. It is called refining Yin Qi with Yang Qi in order to remove the Three Corpses (the pathogenic spirits within the body that hinder cultivation). The oral formula left by ancient Juanzi also teaches imagining flames refining the body until it becomes charcoal. Cultivators differ: fire Qi is not necessarily natural Yang Jing (essence) and may harm the Shen, so it should not be adopted lightly. The most subtle methods are secretly transmitted by True Persons; when practicing one should concentrate on visualization without doubt.

Sangyuzi observed that the word “consult” in the original expresses the view of Master Yanling. In visualization, why distinguish whether the object visualized is natural or not? If one follows that reasoning, can visualization itself be called natural? Moreover, immortal families also use fire in refining the elixir; fire and the Flaming Star are both simply things between heaven and earth, so why treat them differently?

When performing Daoyin and ingesting Qi the clothing and belt should be loose; tying too tightly obstructs the circulation of Qi and makes the Qi sea stuffy. Sangyuzi explained that “damaging Qi” here means the breath is hindered, not that Qi is actually diminished. In summer and winter, daily living and diet should remain warm; one should not eat sour, salty, or greasy foods, which the original text holds damage the five viscera and unsettle Shen-Qi. Dog meat and raw fruit are especially to be avoided.

In summer and winter, sleep, daily routines, and diet should all remain moderate and temperate. Avoid sour, salty, and greasy foods, for these injure the five viscera; when the five viscera are damaged, the spirit finds it difficult to settle. Dog meat and raw fruit in particular must be strictly avoided.

Formula for Gathering Shen through Qi

Shen (spirit) gathers peacefully amid emptiness and stillness. Sangyuzi says: “The ‘emptiness’ spoken of here refers to a state of vacuity and non-being; Shen then dwells securely in what is real. What is called ‘real’ refers to Jing (essence) and Qi (vital energy). Shen is that part of the human heart-mind capable of awareness. When one is settled and free of desires, Shen becomes vigorous and Qi circulates correctly. Once this state is reached, one simply lets matters follow their natural course; the longer one persists, the better. Practiced without interruption, the body and the breath grow stable and peaceful. This is called ‘rejoicing in Heaven.’ Here ‘Heaven’ signifies the empty, still, and natural condition. Rejoicing in Heaven brings longevity.”

The empty space outside the body is also “Heaven,” and the unobstructed empty stillness within the body is likewise “Heaven.” Prolonged practice gradually reveals the principle. From emptiness and stillness a luminous awareness is born; this realization secretly manifests from within the heart-mind, growing deeper and more extensive the longer one practices. Jing-Qi rises to unite with the luminous awareness, and the luminous awareness in turn issues from the heart-mind into the Jing-Qi. In this way one draws near the Dao (the Way); the Dao corresponds with De (Virtue/Power), and De is thereby accomplished. To employ this De is benevolence; to distinguish and handle affairs is righteousness.

Jing-Qi circulates through the head by day and returns to be stored in the abdomen by night; therefore one should revere the head and treasure the abdomen. Outwardly one should be dignified, inwardly respectful and upright; when responding to things one must not give rise to idle thoughts, but only draw near to good actions. These principles of Shen and Qi become one with one’s own body and mind; this is called “Great Accord.” Heaven protects such a person, bestowing good fortune so that nothing proves unfavorable.

Every subtle principle has its root: Shen resides in the empty stillness of the heart and connects upward to that upon which it depends; Qi is stored in the intestines and abdomen, and the seat of Jing-Qi lies above the bladder in the region of the anterior yin. It should be constantly warmed and nourished. Sangyuzi says: “Mild warmth assists growth, yet one must not pursue warmth exclusively, lest it become excessive heat.”

In daily life it is suitable to close the eyes and turn the gaze inward upon the root of Qi, which is the lower Dantian (energy center). Whenever one performs a deed beneficial to all living beings, one gladly closes the eyes, contemplates one’s own heart inwardly, and gives thanks to oneself; one may reflect: “The Shen and Qi within my body manifest upon my physical form, enabling me to commune with the Dao.” In this manner one receives the auspicious blessings granted by Heaven. Thus the “Heaven” spoken of here is the numinous subtlety of natural Qi, not the distant azure sky. Sangyuzi says: “What is called Heaven is simply nature.”

After each swallowing of Qi (vital energy), if there is leisure, one may go to a quiet unoccupied room to practice. Undo the hair bun, remove the clothes, cover well with a quilt, lie supine with the body properly aligned, legs and arms stretched out without clenching the fists. Spread a clean mat so that its edges hang down to the ground; comb the hair neatly and let it hang loosely upon the mat, then regulate the breathing evenly.

Once the breath is smoothly regulated, swallow the Qi and immediately hold the breath until one feels stifled. At the same time concentrate the Shen (spirit) and still the mind, giving rise to no miscellaneous thoughts, allowing the Qi to circulate of itself. When one feels stifled, open the mouth and exhale the Qi. If immediately after exhaling one pants rapidly, first regulate the breath seven or eight times and wait until the panting has subsided before continuing the practice. In this manner, when time allows, one may first practice ten times as a preliminary exercise. If the Qi has not yet become unobstructed and stagnates between the skin, it may on the contrary give rise to illness.

If there is still leisure, one may add another five or six times, practicing up to twenty, thirty, or even forty or fifty times, without any fixed limit on the number. By what should one take the measure? As the gongfu of ingesting Qi gradually takes effect, the joints become unobstructed and the pores open; upon reaching twenty or thirty times one may feel the entire body moistened or perspiring. The appearance of this condition indicates that the practice is beginning to take effect. One may stop when the body becomes unobstructed and moistened. Slow emergence of sweat is beneficial; at this time rest the mind in peace, keep the body warm, and do not rise too early to face the wind. Just as after a patient has perspired, one should rest for a period; thereafter one may put on clothes, walk slowly, speak little, cherish one’s strength, reduce worries, and keep the mind and Shen clear and still. In this way one will feel the body light and eyes bright, with the four limbs and the meridians throughout the body unobstructed. The Huangting Jing (Yellow Court Scripture) says: “A thousand calamities have already been eliminated, a hundred illnesses can all be healed, there is no need to fear the ferocity of tigers and wolves.” This also assists in delaying senescence and prolonging lifespan.

The practice of Qi may be scheduled between night and the hour of noon, according to one’s own convenience. When the spirit is clear and refreshed, sit upright according to the previously described steps and practice swallowing Qi, applying oneself with diligence and without slackness. If one suddenly feels drowsy and wishes to sleep, then sleep; do not force the practice while in a state of drowsiness, otherwise the mind and Shen easily become scattered, thoughts improper, and the Qi disordered, departing from the proper Dao. At the beginning of ingesting Qi, when the proper Qi has not yet been cultivated, one may more readily become drowsy; after a period of time the drowsiness will also diminish.

Sangyuzi says: In practice one needs to be diligent and cannot slack; yet one should also follow what is natural and not force it. The marvelous point of regulation and grasping lies precisely here. From this one knows that diligence is not the same as applying force. In cultivating the breath (nourishing and regulating respiration) one should proceed in orderly smoothness, allowing the Qi to circulate naturally.

It is not necessary to practice Qi every day. Every five or ten days, if there is leisure and one feels the body obstructed or the four limbs restless, one may practice; ordinarily, when there is no special need, there is no necessity for frequent practice. Sangyuzi says that when Yin-Yang are in harmony and the measure is fitting, one will not invite disaster or illness. Yet he also points out that if ordinary practice has no efficacy, why still do it? Practice may not only be fruitless but excess may even invite fault. He illustrates this by saying that even the Yan Emperor, if diligent in seeking rain yet applying effort to excess, might instead bring about a great drought. Massage is likewise.

When practicing the “Weiqi method” (the method of relaxing body and mind and going along with the breath), the body should be comfortable and peaceful, with no miscellaneous thoughts arising in the mind. One may sit or adopt other postures, allowing the Qi (vital energy) to enter and exit naturally without needing to control it deliberately. Quietly concentrate the Shen (spirit), relaxing the body as if laying aside one’s clothes, remaining still and at ease, as if there were no sinews or bones and no distinctions of consciousness. Body and mind both follow their natural course and settle into stillness.

Even after entering this state, do not cling to the notion that “I am practicing.” Sangyuzi said: “There is neither the mark of self nor the mark of other; how could it be merely the absence of distinction between self and other? All things whatsoever are likewise let go.” Thereafter, purify the mind and Shen, regulate and refine the Qi, and every part of the body will open and expand, the meridians become unobstructed, and the fluids flow.

At this time one may swallow Qi consecutively ten or twenty times. After each swallowing of Qi, relax peacefully and allow the breath to circulate naturally, without letting intention contend with the Qi. After some time, the Qi will disperse from the pores throughout the body and no longer be exhaled from the mouth; even if some remains, it is no more than one or two parts in ten. Then continue regulating the breath, gradually increasing from ten breaths to more than a hundred. If panting arises thereby, slightly contain the Qi and swallow it, then even out the breathing. After regulating the breath for a while, one will feel the four limbs, skin, flesh, and joints as comfortable as after a bath.

Whenever there is free time, whether lying supine, lying on the side, standing, or sitting, one may practice by relaxing body and mind. As the practice deepens day by day, Jing (essence) and Qi become abundant, Shen is settled, the mind and will are clear and tranquil, thoughts recede, the Qi of the Dao (the Way) circulates freely, and De (Virtue/Power) is stable. The scripture further says that the Three Corpses (the spirits which, according to Daoism, lurk in the human body and hinder cultivation) naturally perish, and the Six Dusts (a Buddhist term for the six kinds of dust-disturbances arising from eyes, ears, nose, tongue, body, and mind) likewise dissipate.

The Huangting Jing says: “In leisure with nothing to do, the body is at ease; the realm of emptiness is right within the curtains.” Cultivating life should follow what is natural: relax body and mind, form and thoughts, so that one unites with the Dao and can perceive an extraordinary state. The Huangting Jing further says: “Reverent and quiet, abiding in Wuwei (non-action), the hun and po become settled; when Shen is clear and Qi is pure, the inner spirits appear and respond to me.” This is the state being described.

The Method of Holding the Breath (Biqi Fa: a method of stopping the breath and regulating Qi with mental intention)

When the Qi (vital energy) becomes obstructed and fails to circulate smoothly, this method may be used.

Those of superior wisdom possess firm resolve and far-reaching contemplation. If they apply their minds diligently throughout cultivation without omitting any effort, they can settle the mind-spirit and harmonize the Qi, thereby avoiding diseases from external sources. Those of average wisdom are sometimes burdened by public or private affairs and sometimes hesitate in indecision. If the methods of nourishing and regulating prove unsuitable, the Qi will stagnate and become disharmonious, instead giving rise to discomfort.

If some part of the body feels unwell, one may enter a quiet room and lie flat. First even the breathing without holding the breath. Stretch the hands and feet so that they remain four or five cun apart from each other; the bedding underneath should be thick and soft, and in winter one should cover with a warm quilt. Calm the mind, relax the body, then swallow the Qi. Swallowing the Qi is a Daoyin method of ingesting the breath into the interior of the body.

After swallowing the Qi, immediately hold the breath, keeping both mouth and nose completely still. Direct the mental intention to the site of discomfort and concentrate on imagining that the Qi is attacking and treating that place. When holding becomes unsustainable, exhale the Qi, then swallow Qi again, hold the breath, and once more apply intention to treat the uncomfortable area. Upon exhaling after holding the breath, the breathing will inevitably feel rapid and short; at this point one may vocalize to regulate the breath six or seven times. Once the Qi is even, swallow Qi and hold the breath again, continuing to visualize the Qi treating the afflicted spot. Repeat this process ten, twenty, thirty, or even fifty times. If the uncomfortable area begins to perspire and becomes unobstructed and moist, then cease.

If relief has not yet occurred, one may practice repeatedly every day at the fifth watch (approximately 3 to 5 a.m.) or at midnight, using mental intention to treat until the symptoms improve. If the ailment is in the left hand, guide the intention toward the left hand; if in the right hand, toward the right hand; if in the head, toward the head. Once the effect is personally experienced, one will understand that the mind can guide the Qi, and the Qi follows the mind’s movement, responding with great swiftness.