《服气精义论》

The Treatise on the Essential Meaning of Ingesting Qi (Fuqi Jingyi Lun) was composed by Tiantai Baiyunzi, the literary name of the Tang-dynasty Daoist Sima Chengzhen. This work discusses fuqi (ingesting Qi, or vital energy), a method of cultivation that nourishes the body through techniques such as regulating the breath and daoyin. It is included in the Taiqing Sheyang Jing collected in the Zhonghua Daozang. The extant base text comes from the Zhengtong Daozang, specifically the Methods category of the Dongshen section, and it can be compared with the version preserved in juan 57 of the Yunji Qiqian.

Qi (vital energy) is the subtle first sign of the Dao (the Way)—the fundamental law of the cosmos—as it begins to appear. It arises and takes effect from the most minute, and thus gives birth to the “One.” Therefore Hunyuan (the state of undivided, chaotic unity before heaven and earth were separated) resides in its completeness within Taiyi (the stage of the cosmos before any form has yet appeared).

The “One” is the Dao in a state of harmonious blending and condensation. Through harmonious blending it transforms; through condensation it generates; and thus the “Two” is born. Therefore heaven and earth differentiate within Taiji (Supreme Ultimate, the primordial state in which heaven and earth are not yet divided and the myriad things have not yet been born), and physical form is thereby established. The myriad things and human beings alike receive the endowment of heaven and earth and thereby manifest Shen (spirit); the myriad phenomena likewise receive this same endowment. In terms of physical form, humans are the most upright; in terms of spiritual nature, humans are the most numinous. Humans possess the natures of both heaven and earth, ranking among the Three Powers of heaven, earth, and humanity. They harmonize Yin-Yang and receive the essence of the Five Phases (Wood, Fire, Earth, Metal, Water). Therefore humans can penetrate the mysterious and subtle, communicate with sacred spirits, refine the physical body and ascend as immortals, conceal their traces and enter into emptiness. The mind of emptiness is the most refined and subtle, and is also an important path for cultivating the Dao and ascending to immortality.

There are many paths of practice for ascending to immortality, yet their most subtle essential principles are, in the end, one and the same. Some ingest elixirs, relying on the power of the medicine to aid their ascent; others, through practices such as fasting and visualization, complete their work and then undergo feathered transformation into immortals. However, elixirs refined from metals and minerals both consume wealth and are difficult to obtain; learning the arts of cultivation often takes many years, and results come slowly. If one wishes for relatively swift results, to practice with concentrated effort and achieve success, so that one’s own empty state accords with the Dao and one’s De (Virtue/Power) resonates with the spirits, the wondrous method probably lies in ingesting Qi.

The Yellow Emperor said: “Those who eat the five grains are intelligent yet short-lived; those who eat Qi can communicate with the spirits and live long; those who eat nothing can be deathless.” A True Person said: “Those who can long maintain the Dao are those skilled at nurturing life; that which can constantly accompany them is the intake of Qi. Only when Qi is sufficient and complete can life be preserved; thereafter one can nourish the mind and will. When the mind and will are nourished, one can accord with the true Dao, and thereby long enter a realm filled with the Qi of life. How can one not practice diligently?”

Therefore a person can absorb the morning mists and swallow the Qi of wind and frost, nourish Jing (essence) and radiance within the five viscera, and cause nutritive Qi and defensive Qi to circulate through all the joints of the body. In this way one can both dispel illness and stabilize the physical form, and also extend the years of life. By closing off seeing and hearing and concentrating on circulating Qi, breathing as a fetus breathes in the mother’s womb, one can restore a youthful countenance to an aging body. In cultivation, one may take as model that which is far—Heaven—or that which is near—one’s own self. With a leisurely mind and a body at ease, in Wuwei (non-action) one is joyfully content; throughout a hundred years of life one preserves the vast overflowing Qi, and even while dwelling alone in a single room, one can approach the realm of lightening the body and ascending. This is precisely the lofty purport of purity, stillness, and emptiness.

If one further combines this with the cultivation of other true methods of the Dao and arts of refinement and transformation, one may look forward to riding the clouds in a carriage, achieving success at an early date, and driving a feathered chariot to fly far and ascend.

I have read quite a few scriptures concerning the ingestion of Qi: some are scattered throughout various canons, and some have not fully elucidated the fundamental principles. Readers may harbor doubts because their knowledge is not broad; practitioners may obtain only meager results because they have not grasped the complete methods. Therefore I now compile and classify them, arrange the chapters, and set forth in detail their essential points and origins, hoping that practitioners too may receive benefit, so that it is not only long-lived creatures such as turtles and dragons who profit alone.

The complete body takes the five viscera and six bowels as its foundation, while a settled Shen (spirit) relies upon Jing (essence) and Qi (vital energy). Although a person is endowed with the five spirits and thereby possesses physical form, with all images already complete, the body will still weaken, Qi will be depleted, and it will ultimately decay. Therefore one must ingest the “cloud sprouts,” nourish the internal fluids, and absorb the essence of rosy clouds in order to gestate numinous nature. In this way the nutritive Qi and defensive Qi remain harmonious and the countenance delays aging. If practiced over a long period, as the work deepens day by day, the resonance can communicate with the divine, and one will ultimately ascend together with the Five Elders, ranking among the Nine Perfected. The scripture records these methods in order to indicate the path of cultivation; the practitioner should carefully verify and study them with caution.

The Method of Ingesting the True Five Sprouts

On every clear day (a day suitable for practice), silently recite the incantation once. The scripture does not specify which direction to face, so during practice one should face the corresponding directions respectively. Sit upright, perform Gugu (the Daoist health-preserving gesture of curling the fingers into a fist), close the eyes, knock the teeth three times, then recite the incantation; the incantation for the central direction is recited facing the four corners.

Eastern Azure Sprout: “Eastern Azure Sprout, ingest the Azure Sprout, drink the Morning Splendor.” After reciting, press the tongue against the outer side of the upper teeth, then lick the lips and rinse the mouth; when the mouth is full of saliva, swallow it in three portions.

Southern Vermilion Cinnabar: “Southern Vermilion Cinnabar, ingest the Vermilion Cinnabar, drink from the Cinnabar Pond.” After reciting, press the tongue against the outer side of the lower teeth, then lick the lips and rinse the mouth; when the mouth is full of saliva, swallow it in three portions.

Central Wu-Ji: The original text reads “Central Wu-Ji raise the lips, rinse the mouth, fill and swallow three times”; the wording is suspected of omissions or errors. The meaning is roughly that after reciting the central-direction incantation one puffs the lips, rinses the mouth, and when the fluids are full swallows in three portions. The following text also records: “Central Wu-Ji raise, raise, Mount Tai ingest essence Qi, drink the Sweet Spring.” After reciting, press the tongue against the Xuanying of the upper palate (the area in the upper oral cavity near the throat), take the saliva, lick the lips and rinse the mouth, and when the fluids are full swallow in three portions.

Western Bright Stone: “Western Bright Stone, ingest the Bright Stone, drink the Numinous Fluid.” After reciting, press the tongue against the inner side of the upper teeth, then lick the lips and rinse the mouth; when the mouth is full of saliva, swallow it in three portions.

Northern Mysterious Fluid: “Northern Mysterious Fluid, ingest the Mysterious Fluid, drink the Jade Syrup.” After reciting, press the tongue against the inner side of the lower teeth, then lick the lips and rinse the mouth; when the mouth is full of saliva, swallow it in three portions.

After completing all the previously specified repetitions, inhale the Qi (vital energy) to its utmost fullness and then slowly exhale, repeating this five times. This completes the cultivation method described above. When harmonizing the Qi of the Five Directions, inhale according to the respective numbers as well: nine times for the East, three times for the South, twelve times for the Center, seven times for the West, and five times for the North.

In addition, the former master incorporated “Liquan” (the sweet spring) into the central direction and recited this invocation:

“White stones stand lofty, the water source follows its course and wells into the cavern. Drink this jade nectar and you shall prolong your years and extend your life, attaining lasting longevity.”

This is a cultivation method from the Lingbao Wufu Jing. In the Shangqing Jing there is another method known as the Four Extremes Cloud Sprouts Method. Methods of this kind belong to secretly transmitted arts and should not be discussed casually with others. Anyone who practices fuqi (nourishing life and cultivating by regulating the breath and ingesting Qi (vital energy)) should first train in the Five Sprouts Method so that the Qi dynamics of the five viscera become unobstructed, and only then cultivate according to the commonly used methods; this too is excellent.

The East belongs to green; green Qi communicates with the liver, whose orifices open at the eyes and which corresponds to the vessels in the body. The South belongs to red; red Qi communicates with the heart, whose orifices open at the tongue and which corresponds to the blood in the body. The Center belongs to yellow; yellow Qi communicates with the spleen, whose orifices open at the mouth and which corresponds to the flesh in the body. The West belongs to white; white Qi communicates with the lungs, whose orifices open at the nose and which corresponds to the skin in the body. The North belongs to black; black Qi communicates with the kidneys, whose orifices open at the anterior and posterior yin and which corresponds to the bones in the body. This is the correspondence of the five directions and five colors with the five viscera and the various parts of the body.

The lungs occupy the uppermost position among the five viscera and cover the other organs like a floral canopy. They lie above the heart within the chest cavity, have six lobes, and are the color of white silk reflecting red. The lung vessel issues from the Shaoshang point, located on the inner side of the tip of the thumb in the depression about two fen from the fingernail.

The heart lies below the lungs and above the liver, directly opposite a point one cun below the Jiuwei acupoint. Its color is like white silk reflecting deep red. The heart vessel issues from the Zhongchong point, located at the tip of the middle finger in the depression about two fen from the fingernail.

The liver lies below the heart, slightly toward the back; it has four lobes on the right and three on the left, and is the color of white silk reflecting pale red. The liver vessel issues from the Dadun point, located among the three hairs at the tip of the big toe.

The spleen lies above the navel, covering the stomach transversely in front, and is the color of white silk reflecting purple. The spleen vessel issues from the Yinbai point, located on the side of the tip of the big toe about the width of a leek leaf from the corner of the toenail.

In the original text the passage “the heart resides below the lungs and above the liver \ldots the heart vessel issues from Zhongchong” is repeated once; the names and locations of the acupoints are retained according to the original.

The left and right kidneys are located on the front of the body in a position opposite the navel, lying close against the lumbar spine. The color of the kidneys resembles white silk reflecting purple. The left is the proper kidney, corresponding to the five viscera; the right is called the Gate of Life (Mingmen), which in men stores Jing (essence) and in women sustains the uterine palace. The kidney channel descends to the Yongquan point, situated in the depression at the center of the sole of the foot.

When cultivating the “Qi (vital energy) of the Five Sprouts” (the five methods of ingesting Qi corresponding to the Five Phases), one should visualize the Qi entering the corresponding viscera so that the fluids within them flow freely and circulate according to the functions of each viscus. In this way Qi can circulate throughout the entire body and can also be used to regulate and treat illness. When ingesting the Qi of the Green Sprout, visualize green Qi entering the liver, seeing the green Qi filling it and the green fluids blending clearly. After a while, then visualize the Qi of the Dadun point (the acupoint at the tip of the big toe) gathering and arriving, merging with the vessels, dispersing into the various meridians, and ascending to communicate with the eyes.

When successively practicing the Qi-ingestion methods of the other directions, one should follow the corresponding methods: after the Chou hour (approximately 1–3 a.m.), wash, rinse the mouth, arrange the clothing and put on the cap, enter a solitary quiet chamber, burn incense, sit upright facing the direction under cultivation, still the mind and clarify the thoughts, and concentrate on visualization.

Qi is the root origin of fetal life and also the foundation of the physical form. After the fetus is born, the original Jing gradually dissipates; as the physical form becomes active, the original foundation likewise gradually declines. Therefore one must ingest Qi in order to condense Jing-Qi and nourish the breath in order to cultivate the physical form. When Jing-Qi is abundant, the Shen (spirit) can be complete; when the physical form is at ease, longevity can be extended. When the foundation is full, life can be made secure. Observing the myriad things, there is none that has only Qi without form, nor any that has only form without Qi. How can those who nourish life not concentrate on guarding Qi so as to bring body and mind into a state of softness?

Shown on the right is the Taiqing Xingqi Fu (Taiqing talisman for circulating Qi). Those who wish to ingest Qi and abstain from grains should first write the talisman facing north and then swallow it.

The above describes the method of ingesting the Taiqing Xingqi Fu (Supreme Clarity Qi-Circulation Talisman), together with the nourishing regimen and the steps of circulating Qi (vital energy) before and after the practice of ingesting Qi.

Those who wish to ingest Qi and practice grain abstention (cutting off cereals) should first write out the talismans and swallow them while facing north. Swallow one every seven days, stopping after twenty-one consecutive days. Three talismans in all are used; when incense is burned, place the talismans beside you. A person preparing to ingest Qi should first treat any illnesses of the body, so that the five viscera and six bowels are unobstructed and the body is settled and stable. Even if there is no chronic ailment, one should still take medicine to dispel phlegm and retained fluids. According to one’s constitution, take one or two doses of purgative medicine to expel accumulations and stagnation from the intestines and stomach. The relevant formulas appear later in the text. Once the body has been regulated and restored, observe a purification fast of one hundred days, remaining clean and concentrating one’s resolve. During this period, gradually reduce strongly flavored foods such as those that are sour or salty, until the diet is bland and without taste. One may take medicines such as Poria (fuling) and steamed and sun-dried sesame in preparation for grain abstention.

When beginning to ingest Qi, one must not suddenly discontinue medicines and food, but should reduce them a little each day while increasing the ingestion of Qi and the drinking of fluids. Only when the Qi circulates freely and the body is stable may one stop other medicines and foods, while continuing to take nourishing pastes and pills (gao’er, paste-like or pill-and-powder preparations for regulating the body). Do not eat foods that are hard, stagnating, high in residue, or overly cold. In winter, if one feels emptiness in the intestines and stomach yet no longer hunger or thirst, one must adjust what is taken or withheld according to one’s own sensations; the specific procedures cannot be stated uniformly.

Practice is best undertaken in spring and autumn. Choose an auspicious day after the third and before the eighth of the lunar month to begin. Before the appointed day, first finish ingesting the three Taiqing Xingqi Fu talismans. Cultivation should be carried out in a quiet and secluded room, preferably one that receives morning sunlight. Open a window in the eastern wall so that the sunlight falls directly upon the face of the person lying down; there should be nothing obstructing the window outside. After the zi hour (around midnight), first undo the hair knot and comb the hair several hundred strokes, then let the hair hang loose. Beginners should do this; after long practice it is not necessarily required to leave the hair unbound. Burn incense, but do not use frankincense. Sit upright facing east, still the mind and concentrate the Shen (spirit), knock the teeth and perform daoyin (guiding and pulling exercises); the specific methods are given in a later section. Then sit peacefully and regulate the breath, after which one lies on the side toward the west. Original texts often say that the head should point east, but the author considers that this would turn the face west, which is inconvenient for visualization (cunsi) and for inhaling Qi. The bedding should be thick and warm, of suitable temperature, slightly warm being preferable, and particular care should be taken to keep the waist and legs warm. The pillow should be low, so that the head, neck, and body lie in a straight line. Loosen the sash; the two hands should be about three cun from the body, held in the wogu position (grasping firmly: making a fist with the thumb pressing against the fingers); the legs extended and five or six cun apart. Slowly exhale and even out the breathing.

Next, visualize the purple-red sunlight of the newly risen sun in the east and draw it before the face. First gently tug the nose hairs within the nostrils, and with the bases of both thumbs press and rub the sides of the nose, up and down more than ten times, so that the nasal passages are open; then gently inhale and swallow. After long practice one need not deliberately inhale; it is enough to visualize the Qi and swallow it, and the Qi will enter of itself—this is a still better state.

After every three swallows of Qi, slightly open the mouth and slowly exhale. The pace of breathing should follow one’s own condition and be adjusted accordingly; do not force inhalation to its limit, or the Qi will become stagnant and instead harm the body. Then continue to inhale and swallow Qi; if the breath is long and drawn out, one may increase to five or six times, and being able to swallow seven times is still better. Take as the measure a sensation that the lungs are expanded and full; then pause the swallowing of Qi, close and hold the breath, and visualize the Qi in the lungs traveling along both shoulders and arms into the palms, then from the centers of the palms into the interior of the body, down to the stomach, onward to both kidneys, and along both sides of the body down to the soles of the feet. Take as the criterion a slight itching between skin and flesh, as if insects were crawling. Then breathe a little, and when the breathing has become even, again according to the previous method draw in Qi, swallow it, and send it into the body, taking as the criterion warmth in the hands and feet and the harmonious free flow of Qi and blood.

Other methods of ingesting Qi often send the Qi directly into the abdomen; the author considers that this would make the four limbs cold and the five viscera congested. Therefore one should first send the Qi to the four limbs and only then introduce it into the abdomen, allowing the Qi to circulate of itself. Thereafter one need no longer store the Qi in the lungs, but should introduce it directly into the large and small intestines, visualizing the Qi rumbling and circulating within the intestines and gathering below the navel, until the intestines are full.

Then tense both knees, grasp firmly in the wogu position, hold the breath and drum the abdomen nine times; while drumming the abdomen, visualize the Qi spreading throughout the whole body. When the breath is held to the point that one can almost no longer endure it, slowly exhale; on no account, because the breath is urgent, force a prolonged hold—one should let the Qi out gradually. If the abdomen already feels spacious and relaxed, stop; if it is still distended and full, one may again hold the breath and drum the abdomen. When this is done, straighten the legs and massage with the hands from the chest downward several dozen times, then around the navel several dozen times; with the toes pointing upward, rock the body backward several times. Then relax the whole body and forget all miscellaneous thoughts. After a while, when both the breathing and the joints have become settled, rise. If one has perspired, the head, face, and neck may be wiped with powder; after sitting securely, gently move the joints, and when the body has returned to its ordinary state, one may get up and move about. In practice one should adjust flexibly according to the body’s responses and need not be bound by fixed details.

Why, when practicing fuqi (the ingestion of Qi), should the Qi first be allowed to remain in the lungs, then enter the stomach, and finally reach the kidneys?

The lungs constitute the foundation of the circulation of Qi (vital energy) throughout the human body. All types of Qi are related to the lungs, and heavenly Qi likewise communicates with the human organism by way of the lungs. Positioned above the other viscera, the lungs resemble a floral canopy that covers them; they are the origin of respiration and of the generation of bodily fluids. They also transmit Qi and regulate the body’s rhythms. The lungs are further known as the “envoy” of the five viscera, overseeing the other four and communicating with the twelve meridians, so that Qi may circulate without interruption. For this reason, Qi must first linger in the lungs before being directed throughout the body.

The stomach is the place where the five viscera and six bowels converge, and it is the most important of the six bowels. All food and drink enter the stomach, from which the five viscera and six bowels likewise receive their nourishment. Once the five flavors of food have entered the stomach, each proceeds to its corresponding viscus in order to nourish the Qi of the five viscera. Consequently, the Qi of all the viscera is connected with the stomach and becomes manifest at the qikou (the pulse position used in traditional Chinese medicine).

The kidneys are the source from which Qi is generated; they are also the root of the five viscera and six bowels and the foundation of the twelve meridians. The left kidney is called the proper kidney, while the right is called the mingmen (Gate of Life), regarded in traditional medicine as the fundamental source of life. Therefore Qi must still be brought to the kidneys in order to increase Jing (essence) fluids.

Heaven nourishes human beings with the five Qi, Earth with the five flavors. The five Qi enter through the nose and are stored in the heart and lungs; the five flavors enter through the mouth and are stored in the intestines and stomach. When the five flavors have been stored in their proper places and then harmonized with the five Qi, they are able to transform and produce the Qi required for life. Bodily fluids and Qi respond to one another, and Shen (spirit) arises of itself.

The five flavors do not derive solely from grains; each of the five Qi likewise possesses its own flavor, and they may also be combined with medicinal herbs. The five flavors contained in medicines are considerably more potent than those of cereals. Although only the lungs and kidneys are discussed here, Qi naturally courses through the remaining viscera as well; hence it is said that Shen is generated spontaneously in this way.

The five flavors (sour, bitter, sweet, pungent, and salty) exist not only in grains; the five kinds of Qi (vital energy) themselves each possess their own flavors. When medicinal substances are added, the effects of the five flavors in medicines surpass those of grains even more. Although only the lungs and kidneys are discussed here, the Qi also naturally flows to the other viscera. Thus it is said that exhalation relates to the heart and lungs, inhalation to the kidneys and liver; in the interval between breaths, the spleen receives the savor of the Qi. This illustrates the principle of breathing and the importance of Shen (spirit) and Qi.

Therefore the Most High (Taishang, a Daoist designation for the supreme deity or venerable sage) once asked: “Upon what crucial aperture does human nature and life depend?” Someone answered: “It depends upon the space between inhalation and exhalation.” The Most High said: “Well spoken! This may be called knowing the Dao (the Way).”

In all cases of ingesting Qi, one chooses the period after the Chou hour and before the Wu hour. The ancients used “parrot’s crow” to indicate the time of the cockcrow: from cockcrow to daybreak is the Yin Qi of heaven, containing Yang Qi within it; from daybreak to noon is the Yang Qi of heaven, in which Yang Qi is at its peak; from noon to dusk is the Yang Qi of heaven, containing Yin Qi within it; from dusk to cockcrow is the Yin Qi of heaven, in which Yin Qi is at its peak. The Yin-Yang transformations of the human being correspond to this.

In spring the Qi moves through the meridians, in summer through the muscles, in autumn through the skin, and in winter through the marrow. The location of the body’s Qi differs with each season, and one should regulate and nourish accordingly when ingesting Qi.

In the first and second lunar months, heavenly Qi is properly aligned and spreading, earthly Qi begins to stir, and the body’s Qi is in the liver; in the third and fourth months, heavenly Qi still spreads, earthly Qi is stable yet stirring, and the body’s Qi is in the spleen; in the fifth and sixth months, heavenly Qi is abundant, earthly Qi rises, and the body’s Qi is in the head; in the seventh and eighth months, Yin Qi begins its austere contraction, and the body’s Qi is in the lungs; in the ninth and tenth months, Yin Qi begins to congeal into ice, earthly Qi begins to store and close, and the body’s Qi is in the heart; in the eleventh and twelfth months, the Qi of freezing cold returns in strength, earthly Qi shuts, and the body’s Qi is in the kidneys. Upon reaching the months that correspond to the four seasons, one should follow the current location of the circulating Qi in order to nourish and regulate, while also employing visualization (cunxiang, the practice of concentrating the spirit in inner contemplation).

When ingesting Qi it is best to select times when the sky is clear and luminous. In windy, rainy, overcast, or foggy weather it is unsuitable to absorb external Qi; one should enter a private chamber, shut the door, sit in stillness to ingest and take in Qi, and combine this with the consumption of various medicines.

Those who cultivate by ingesting Qi (vital energy) and ceasing to eat will experience, in the first xun (a period of ten days), a weakening of their Jing (essence) and Qi, along with a sallow complexion. In the second xun, their movements become drowsy and dizzy, the joints of their four limbs ache, their stools pass with difficulty, their urine is reddish-yellow, and they may have diarrhea, starting with constipation that later turns loose and soft. In the third xun, the body becomes emaciated and movement is very difficult.

These signs of weakness are said to be produced by exclusively ingesting Qi when first beginning to cultivate. If various medicines are taken simultaneously, such conditions will not arise. By the fourth xun, the complexion gradually improves and the mind and Shen (spirit) become settled. In the fifth xun, the five viscera are harmonized and the Jing and Qi are nourished. In the sixth xun, the body returns to normal and the limbs move smoothly. In the seventh xun, one feels aversion in the heart to clamor and annoyance, and one's aspirations become lofty. In the eighth xun, the mind is tranquil and detached, and one also believes in and understands the methods of cultivation. In the ninth xun, the complexion is moist and glossy, and the voice is resonant. By the tenth xun, all the proper Qi gather together, and the effects of cultivation reach their peak. Continued cultivation can then prolong one's life.

After three years of cultivation, it is said that scars on the body recede and the complexion becomes lustrous. After six years, the marrow in the bones is filled, the intestines and viscera seem transformed into sinews and vessels, and one can foresee life, death, survival, and perishing. After nine years of cultivation, one can command ghosts and spirits, with jade maidens attending nearby; the head is full, the face is robust, and one is no longer subject to injury. Such a person is called a Zhenren (Perfected One).

Method of Ingesting the Six Wu Qi

When ingesting Qi in the early morning, first begin from the Jiazi xun (the ten-day stem-branch cycle headed by Jiazi), facing the Chen direction (the direction indicated by the twelve earthly branches). Use the tongue to scrape the upper and lower teeth, collect the saliva in the mouth, swirl it three times within the mouth, and then swallow it; this counts as completing one time. Next, face in succession the Yin, Zi, Xu, Shen, and Wu directions.

According to another account, begin from the Jiazi day. Each time the procedure for one Chen direction is completed, use the tongue to scrape the upper and lower teeth, collect the saliva, swirl it three times in the mouth, and swallow it. Then still face in succession the Yin, Zi, Xu, Shen, and Wu directions.

There is another method: starting from the Jiazi day, practice continuously for ten days, facing the Wuchen direction each day while swallowing Qi (vital energy); upon reaching the Jiaxu day, change to facing the Wuyin direction, and thereafter proceed in this way every ten days. This “Six Wu Method” is also a cultivation practice belonging to one particular school. It holds that Wu Qi entering the spleen can consolidate the spleen and stomach in their role as the foundation of dietary nourishment. This method can only be used to relieve hunger; if one wishes the breath to circulate throughout and benefit the entire body, its effects are inferior to those of other methods.

Method of Ingesting Three, Five, Seven, and Nine Qi

First slowly and gently inhale through the nose, taking in three breaths, then expel one breath of turbid Qi through the mouth. After prolonged practice, one can swallow three breaths of Qi at once. Next inhale five breaths and expel one breath of turbid Qi through the mouth; after prolonged practice, one can swallow five breaths at once. Then practice inhaling seven and nine breaths in succession, each time expelling one breath of turbid Qi through the mouth; once proficient, one can swallow seven and nine breaths respectively.

Afterwards, inhale through the nose in the sequence of three, five, seven, and nine, totaling twenty-four breaths, then expel one breath of turbid Qi through the mouth. After prolonged practice, one can swallow twenty-four breaths of Qi at once. Next practice in the reverse sequence from nine decreasing to three, and subsequently swallow Qi in order; one may continue for nine cycles, swallowing a total of eighty-one breaths of Qi, then expel one breath, constituting one section. This method takes inhaling more Qi and exhaling less as its essential point. If one does not follow these numerical limits and merely increases the number of inhalations gradually, the established measure and rhythm will be lost.

The so-called “dead Qi” refers to the declining and stagnant breath of the four seasons and Five Phases (Wood, Fire, Earth, Metal, Water); during practice one should visualize it in the mind and expel it. The remaining steps continue according to the ordinary method.

Method of Regulating and Nourishing the Qi of the Five Viscera according to the Five Phases

In spring, on one of the six Bing days, at the Si hour, ingest one hundred twenty breaths of Qi, thereby assisting the heart Qi. According to the theory of mutual conquest among the Five Phases, causing the heart Qi to overcome the lung Qi prevents the lung Qi from damaging the liver Qi; this is what is meant by regulating and nourishing the liver.

In summer, on one of the six Wu days, at the Wei hour, ingest one hundred twenty breaths of Qi, thereby assisting the spleen Qi, causing the spleen Qi to overcome the kidney Qi while not damaging the heart Qi.

In late summer (the end of summer), on one of the six Geng days, at the Shen hour, ingest one hundred twenty breaths of Qi, thereby assisting the lung Qi, causing the lung Qi to overcome the liver Qi while not damaging the spleen Qi.

In autumn, on one of the six Ren days\ldots the heart Qi also\ldots (the original text is fragmentary at this point, and the remainder is unfinished.)

In the last month of summer, on the six Geng days (those whose heavenly stem is Geng), wait until the Shen hour (3 to 5 p.m.) and ingest Qi (vital energy) one hundred and twenty times in order to support the lung Qi, making the lung Qi stronger than the liver Qi while not harming the spleen.

In autumn, on the six Ren days (those whose heavenly stem is Ren), wait until the Hai hour (9 to 11 p.m.) and ingest Qi one hundred and twenty times in order to support the kidney Qi, making the kidney Qi stronger than the heart Qi while not harming the lung.

In winter, on the six Jia days (those whose heavenly stem is Jia), wait until the Yin hour (3 to 5 a.m.) and ingest Qi one hundred and twenty times in order to support the liver Qi, making the liver Qi stronger than the spleen Qi while not harming the kidney.

The foregoing are the essentials of ingesting Qi according to the relationships of the Five Phases (Wood, Fire, Earth, Metal, Water). Each seasonal period has nine double-hours arranged for the practice; altogether one ingests Qi one thousand and eighty times in order to nourish and regulate the five viscera, circulating repeatedly so that the viscera do not overcome one another. Practice must be carried out with full concentration. This is the method transmitted in this lineage. The specific contents concerning the five viscera are all recorded in the Wuya Lun.