《神仙食炁金匮妙录》

The Marvelous Record of the Golden Casket on Immortals Ingesting Qi states that those who wish to cultivate longevity and learn the way of the immortals must first practice ingesting Qi (vital energy) and abstain from the five grains, so that Jing (essence) and Qi become abundant and the Shen (spirit) becomes settled. Cultivation follows a definite sequence and proceeds through stages; one must not skip ahead. Impatience for quick results may instead bring failure. If one practices according to the prescribed steps, errors are unlikely.

When abstaining from the five grains, there is concern that the Five Shen within the body (deities associated with the human being’s spiritual activities) may become scattered, and also that evil and delusive forces may intrude. For this reason one is to ingest the “Immortal Grain-Abstinence Talisman.” When taking the talisman, one ordinarily faces east in the early morning, holding the talisman in the left hand and water in the right. After reciting the invocatory prayer, one swallows the talisman with the water. The gist of the prayer is: “I, so-and-so, delight in cultivating the true Dao (the Way) and ingest the harmonious, regulated Qi. The Jade Maiden of Great Mystery of the Jiazi day (a Daoist deity) comes by command to protect and attend, arranging food and drink for me, so that wherever I go all proceeds in accordance with the method and without obstruction, what I seek is attained, and I suffer neither hunger nor thirst. Whether an army is large or small, whether the number of people is many or few, all may obtain fullness and satisfaction.”

After the prayer is recited, the talisman is swallowed with water. The scripture says that beginning from the Jiazi day, one recites this prayer in the same way for the first sixty days. Thereafter, on each different Jia day, the name of the Jade Maiden being summoned is to be changed according to regulation, while the wording of the prayer from “comes by command to protect” onward remains unaltered. Talismans are of two kinds, Yin and Yang, and are written separately according to Yin and Yang days.

Yang talismans are used on Jia, Bing, Wu, Geng, and Ren days, as well as on the days and double-hours listed in the sequence of Zi, Yin, Chen, Wu, Shen, and Xu; these days and hours are to be written in cinnabar. Yin talismans are used on Yi, Ding, Ji, Xin, and Gui days, as well as on the days and double-hours listed as Chou, Mao, Si, Wei, You, and Hai; these are to be written in ink. The scripture further requires that the heavenly stems and earthly branches on the two kinds of talismans be changed in succession: Yang talismans begin from Jiazi and run through Bingyin, listing a full thirty Yang days; Yin talismans begin from Yichou and run through Dingmao, listing a full thirty Yin days. They must not be written incorrectly.

The Jade Maiden on duty for Jiazi days is named Taixuan, style name Chengyi. Every ten days the practitioner invokes the Jade Maiden serving that decade: “Jiazi Taixuan Jade Maiden Chengyi, please come and attend upon so-and-so...” The Jade Maiden on duty for Jiaxu days is named Huangsu, style name Feilian; for Jiashen days, Taisu, style name Qiongshi; for Jiawu days, Jianggong, style name Yunling; for Jiachen days, Baijing, style name Lingsu; for Jiayin days, Qingyao, style name Huijing. In the text, “as above” indicates that one proceeds in the same manner as previously described.

Each ten-day period is overseen by one Jade Maiden. According to the scripture, in the early morning one holds the talisman and water, recites a prayer, and then ingests them; the Jade Maiden responds to the invocation and protects the practitioner.

This method is not only for one’s own cultivation but can also help others abstain from grain foods. There is no limit to the number of people; five, ten, or more may practice it as they wish. As long as the mind is concentrated and body and mind are pure, the group lines up facing the sun, solemnly honors the master and the Dao they revere, recites the names, bows and kowtows, then carries out the talisman method according to the rules, after which all can refrain from eating grains. What is called “the thickness of containing De (Virtue/Power) in the Jie Jie commentary” means swallowing the Qi (vital energy) of the Six Jia and Six Gui every day so that they combine, thereby increasing the Shen (spirit).

The scripture further says: “Who can take what they have in surplus and offer it to nourish the world? Only those who have attained the Dao (the Way).” The commentary explains that replenishing the Dantian (energy center) with this Qi and guiding the black Qi to condense into Jing (essence) can be accomplished only by those who have attained the Dao.

The Zhongyue Commandery Method of Frugal Eating with the Qi of Eleven Hours

On ordinary days one swallows Qi forty-nine times each day; at sunrise one swallows Qi eighteen times. The later portion of the scripture contains repeated sentences and titles; the original text does not provide the complete operational instructions.

In ordinary daily practice, swallow saliva forty-nine times on each occasion. At sunrise, swallow thirty-six times; when eating, twenty-five times; at yuzhong (approximately nine to eleven in the morning), sixteen times; at midday, eighty-one times; at riying (when the sun declines westward), sixty-four times; at bushi (approximately three to five in the afternoon), forty-nine times; at sunset, thirty-six times; at dusk, twenty-five times; at rending (when the night grows deep and still), sixteen times; at midnight, eighty-one times; and at yingming (cockcrow), sixty-four times.

The Huangting Jing (Yellow Court Scripture) says: “The clear water of the Jade Pool moistens the numinous root; if you can cultivate this, you may live for a long time.” This method is called “eating and drinking what is natural.” Here “natural” refers to the Flower Pool (Huachi), and the Flower Pool is the saliva in the mouth. By regulating the breath according to the method and swallowing the saliva, one will not feel hunger. Begin by cutting off grains for three days. By the seventh day one will feel weary and dizzy; do not be alarmed by this. Persist until the twenty-first day, and the practice may be considered accomplished. Strength will increase day by day. If you wish to eat, you may eat; if you do not wish to eat, stop eating. During the period of cultivation, sexual intercourse must be strictly forbidden, lest Jing (essence) and Qi (vital energy) be depleted. If one resumes eating grains, a normal diet may be restored.

The Method of Eating Qi and Abstaining from Grains

The method is as follows: first close the mouth, then draw Qi into the mouth and swallow it. Swallow at least three hundred and sixty times on each occasion, and do not fall short of this number. The more one swallows, the better; if one can swallow a thousand times each day, the effect is still greater. During cultivation, sexual intercourse must be forbidden so as not to deplete Jing and Qi. Eating grains allows a return to a normal diet.

The method further states: first close the mouth and draw in Qi, then take the Qi in and swallow it, at least three hundred and sixty times each session, never fewer than this number. The more one swallows the better; swallowing a thousand times a day is even more effective. After one has practiced swallowing Qi and gradually reduced food intake, it becomes possible to eat only one meal a day; after ten days, one can go without eating altogether. Thereafter Qi constantly enters and does not go out, and both mind and Qi feel full and satisfied. If one goes three days without food, the belly may still rumble as if hungry, and the urine may at times appear reddish-yellow. At such times one may take nine good jujubes, or nine pieces of good dried meat the size of jujubes. When one wishes to eat, take one or two, at most three; within a full day and night the total of jujubes or pieces of dried meat should not exceed nine. If one does not feel like eating, there is no need to eat. In ordinary times one may hold a jujube pit in the mouth to receive the breath and allow the fluids to circulate within the mouth; do this at night as well—it is said to be beneficial.

The Yellow Qi Method of the Zhenren (Perfected Person)

When practicing the “method of eating yellow” (a visualization method whose core is imagining and employing the yellow Qi (vital energy) of the spleen and stomach), one should frequently visualize the spleen Qi as abundant. Imagine the yellow Qi in the stomach as warm, moist, and overflowing, whereupon a spirit-person three inches tall appears, wearing yellow clothing and standing like a statue; in each of his two hands is a person, both also dressed in yellow.

After seeing these images, softly call out: “Huang Changzi, Huang Changzi, the Huangting Zhenren has already formed in my stomach; please serve me.” Then visualize the wine, dried meats, spirit elixir, lingzhi grass from Li Yuan, and all manner of drinkable and edible things arriving together before one, and swallow them.

Practice this method every day at the “parrot-crying hour” (the specific time of day indicated in the original text). If hunger is felt during the day, face the sun and visualize according to the method described above; begin when hunger arises and stop once satiated.

The method of circulating Qi (a method for circulating and regulating the vital energy within the body).

When first beginning to practice Xingqi (circulating Qi (vital energy) by regulating the breath in order to nourish Qi), it is common for the breath to feel uncoordinated; with prolonged practice one will adapt. Lie supine with both hands in the grasping-firmly position (fingers curled inward like an infant’s fist), the feet four or five cun apart and the arms likewise four or five cun apart, with no pillow under the head. Breathe lightly and slowly, gradually working up to three hundred and sixty breaths. Relax the body as if clothing were hanging loosely upon it, allowing every joint to open and extend.

At first practice until about thirty breaths, after which the posture may be adjusted according to bodily sensations. If the Qi is felt circulating within the body like clouds, flowing throughout, moistening the flesh, nourishing the skin, and filling the five viscera and six bowels while old ailments gradually disperse, these are the experiences of practice. Persist and the body will become healthy and strong. During practice first settle the body and harmonize the breath; do not forcibly control the Qi with the mind. If the breath is still uneven, pause and resume only after it has been evened. Practice regularly without fatigue. Little practice yields little gain; much practice yields much gain.

When the Qi is abundant and harmonious the body becomes settled; when the body is settled the nasal breath becomes even. Once the nasal breath is even, clear Qi arrives, the body feels warm, and slight sweating may occur. After sweating do not rise immediately, so that Shen (spirit) and Qi may become calm; when Shen and Qi are calm, the Dao (the Way) manifests of itself.

Nourishing Qi requires persistence. One should avoid emotions such as anger and sorrow; when the emotions remain undisturbed the Qi remains undisturbed and Zhengqi becomes abundant. Thereafter the mouth tastes sweet and fragrant, saliva increases, the nasal breath becomes fine and prolonged, the five viscera are at peace and each functions smoothly, all ailments recede, and food tastes delicious. Once the three Qi are harmonized the body becomes light, healthy and strong and lifespan is extended; if these signs continue to appear, longevity may be attained.

When practicing Xingqi inhale through the nose and slowly exhale through the mouth, making the exhalation fine and drawn-out; this is called “long breathing.” There is one method of inhalation and six methods of exhalation.

When practicing xingqi (circulating Qi, a health-cultivation method of regulating the breath), inhale through the nose and slowly exhale through the mouth. This subtle and prolonged breathing is called “changxi” (long breath). There is only one way to inhale, which is simply inhaling; there are six ways to exhale, called chui (blow), hu, xi, he, xu, and yan, each a different manner of releasing the breath. Ordinary people merely exhale once and inhale once, without attending to these distinctions. To practice changxi, one may apply different exhalation methods according to the season and one’s physical condition: use “chui” in cold weather and “hu” in warm weather. These methods can also be used to regulate the body. Chui dispels cold, hu reduces heat, xi dispels wind and can also relieve pain; he eliminates restlessness and can also send Qi (vital energy) downward; xu disperses stagnant Qi; yan relieves extreme fatigue. When a person is exhausted to the utmost, they often xu and yan repeatedly; however, Daoist xingqi generally does not advocate this, because xu and yan are regarded as taboos in practicing changxi. This is a method that both men and women may cultivate, originating from the immortal scriptures.

The Dao (the Way) regards Jingqi (Jing, essence, and Qi) as a precious root. Bestowing Jingqi upon others enables them to reproduce; retaining it within oneself nourishes the body, allowing life to continue and thereby to transcend the mundane world and be listed among the immortals. Helping others to propagate descendants, once the meritorious work is completed one may withdraw; to withdraw and sink into the mundane is already a great loss, let alone casually expending Jingqi and allowing it to dissipate in vain. When Jingqi is depleted excessively, people often remain unaware, and thus they age and decay. Heaven and earth have the distinction of Yin-Yang; Yin-Yang is what people treasure. To treasure it and bring it into accord with the Dao, the key lies in caution, not to expend it.

Lord Lao said: Jing (essence) is the source from which the blood vessels circulate and also the numinous spirit that guards the bones. When Jing-Qi is lost the bones wither; when the bones wither the person dies, so Jing must be treasured. A human being may be likened to a state: the body is the territory, the heart is the sovereign, Jing is the minister, and Qi (vital energy) is the people. Qi transforms into Jing, Jing transforms into Shen (spirit), and Shen further transforms into the infant. The infant ascends to become the True Person and thereafter becomes the Red Child; this is the “True One.”

Heaven possesses three kinds of radiance—the sun, the moon, and the stars—while humans possess the three treasures of Shen, Qi, and Jing. The human body contains three Dantian (energy centers, the inner cultivation sites spoken of in Daoism): the Niwan Palace between the eyebrows is the upper Dantian; the Crimson Palace, seat of the heart, is the middle Dantian; and the site three inches below the navel is the lower Dantian. The scripture further states that one should constantly visualize the Red Child, the True Person, and the Infant within these three Dantian; this is an important method of cultivation. The saying “hold to the One and all affairs are completed” refers precisely to maintaining this “True One.”

Lord Lao said: Practice continuously from morning until night without interruption and one can extend the years and attain longevity. One inch inward between the eyebrows is called the Hall of Light, two inches inward is called the Cavern Chamber, and three inches inward is the upper Dantian. The Upper Origin True One corresponding to the upper Dantian is the Red Child, styled Yuanxian and also known as Diqing; the Crimson Palace of the heart, the middle Dantian, corresponds to the Middle Origin True One, who is the True Person, styled Zidan and also known as Guangjian; the lower Dantian three inches below the navel corresponds to the Lower Origin True One, who is the Infant, styled Yuanyang and also known as Guxuan. In practices such as circulating Qi and holding the breath one should frequently visualize these three places.

The Formula for Circulating Qi

Seeking immortality through cultivation generally involves three methods: nurturing Jing (essence) and Qi (vital energy), circulating Qi, and ingesting elixirs or other substances that nourish life. Each of these methods has both elementary and profound levels. Without guidance from someone who truly understands cultivation, and without diligent study and persistent practice, they cannot be mastered quickly. There are many techniques for nurturing Jing and Qi, and more than a thousand formulas for ingestion, yet all demand steady effort rather than a passing impulse.

It is said that circulating Qi can treat all manner of illness, ward off epidemics, subdue snakes and wild beasts, stop bleeding from wounds, allow a person to remain in water, ease hunger and thirst, and prolong life. The most essential principle in circulating Qi is embryonic breathing (taixi), in which one no longer breathes through the mouth and nose but returns, as it were, to the state of a fetus in the mother’s womb. To achieve this is to attain the Dao (the Way).

The practice should take place in a quiet, secluded chamber with doors and windows shut, warm and thick bedding laid out, and a pillow about two and a half inches high so that the head remains level with the body. The body is aligned, one lies supine, the eyes are closed, and the breath is held so that the Qi pauses between the chest and the diaphragm. A goose feather is placed on the nose and must not stir. This is continued for three hundred breaths (the ancient unit of counting being a single respiration) until the ears hear nothing, the eyes see nothing, and the mind is free of stray thoughts. A passage in the middle of the scripture repeats the instructions on pillow height and posture, after which it states that these requirements should be practiced gradually.

Eating raw or cold foods, the five pungents (onions, garlic, and other vegetables of strong odor), fish or meat, or circulating Qi amid intense emotions such as joy, anger, worry, or rumination, brings no benefit and only aggravates imbalance, causing the Qi to rush upward in rebellion. If prolonged breath-holding is not yet possible, one proceeds step by step: first holding the breath three, five, seven, or nine times and then exhaling slowly, afterwards lengthening the intervals. Holding the breath twelve times marks initial penetration; reaching one hundred twenty times without changing the breath is called great penetration. This is an important method of regulating and nourishing the body as described in the scripture.

Practice is ordinarily undertaken after midnight, the hour regarded as the first stirring of Yang Qi, while one counts silently and remains still. The scripture regards the Qi from after noon until before midnight as “dead Qi” (Qi of periods unsuitable for gathering) and therefore unfit for ingestion or collection. Only the Qi of You hour (roughly five to seven in the evening), being close to the fading of daylight, is not counted as dead Qi and may also be taken.

Ingesting Qi (vital energy) to nourish the body through respiratory breath is generally practiced at the four hours of zi, wu, mao, and you. During the three winter months, the zi hour is unsuitable for ingesting Qi because of the cold at midnight. The Qi before midnight is called “dead Qi” and should not be taken. Only the Qi of the you hour may be ingested, as this time approaches sunrise and the Qi is not regarded as dead Qi, so it may also be taken.

One may ordinarily ingest Qi at the four times of zi, wu, mao, and you, yet this must be adjusted according to season and bodily condition: the three winter months are unsuitable for ingesting Qi at the zi hour owing to the cold weather, while the three summer months are unsuitable for ingesting Qi at the wu hour owing to the heat. Choice should also follow the cold or heat of the body. If the abdomen is very cold, one may take the Qi near sunrise together with the Qi of the wu hour; if the abdomen is very hot, one may take the Qi of midnight or the relatively mild Qi of ordinary days.

When ingesting Qi in winter cold, a charcoal fire may be lit in a small room so that the body is warmed; after ingestion the abdomen then feels mild and smoothly regulated. In the extreme heat of summer one may ingest the Qi beneath the moon; the original text states that this greatly cools and refreshes the body.

Each time Qi is ingested, one must observe whether the body is stable and follow its sensations. If the body is at ease there is no need to pause and repeatedly adjust; if one feels obstruction, Daoyin (harmonizing the breath by stretching and moving the body) may be added.

At the outset of ingesting Qi, attention should be given to the use of breath, taking a sense of fullness as the measure. Once fullness is reached, Daoyin may be performed and the body will naturally become comfortable and peaceful.

Once comfort and peace have been attained, one remains free of illness for a long time and ultimately cultivates the Great Dao.

Those skilled in employing Qi are said to be able to blow so that water flows backward and flames are extinguished; blowing upon tigers and leopards causes them to crouch and hide; blowing upon a wound stops the bleeding.

Formula for Treating All Illnesses

When treating various diseases, if the illness lies in the throat or chest the pillow is raised seven cun; if it lies below the heart the pillow is raised four cun; if it lies below the navel no pillow is used.

Exhaling through the mouth and inhaling through the nose is called “draining”; closing the mouth and swallowing the mild breath is called “the formula.”

When treating various illnesses, if the disease is in the throat or chest, the pillow should be raised seven cun; if it is below the epigastrium, raise the pillow four cun; if it is below the navel, do not use a pillow. Exhaling Qi (vital energy) through the mouth and inhaling through the nose is called Xie (draining); closing the mouth and swallowing the warm Qi is called Bu (tonifying).

To guide pathogenic Qi from the head, raise the head; to guide pathogenic Qi from the waist and legs, press the toes; to guide pathogenic Qi from the chest, raise the toes. To expel cold-heat and other discomforts from the abdomen, hold the breath throughout. When the abdomen becomes distended and one is about to gasp, switch to nasal breathing and wait until the breath recovers before continuing. Practice in this manner until the illness is cured.

One method is to sit level, stretching the waist, legs and both arms with the hands supporting the body on the ground, slowly exhaling through the mouth then inhaling through the nose. This relieves pain in the chest and lungs. Then swallow the Qi to render the breath gentle and warm, closing the eyes while practicing.

Another method is to sit upright with the waist erect, inhaling through the nose and holding the breath, then rocking the head forward and backward thirty times each. This relieves dizziness, illusory shadows before the eyes and the sensation of spinning. Close the eyes while rocking the head.

One method is to lie on the left side, exhaling through the mouth and inhaling through the nose, to relieve illnesses caused by internal accumulations as well as discomfort below the epigastrium.

Another method is to sit upright with the waist erect, slowly inhaling through the nose while pressing the nose with the right hand; this relieves dimness of vision. If “xiang chu” appears (the meaning of this term in the original is unclear), cease nasal breathing and instead exhale through the mouth and inhale through the nose, which relieves accumulations and discomfort below the epigastrium.

Sitting upright with the waist erect, slowly inhaling through the nose while pressing the nose with the right hand, likewise relieves dim vision. The original further states that if “xiang chu” (meaning unclear here) appears, stop nasal breathing. This group of methods is also used for deafness and headache from cold damage. In every case practice until sweating occurs.

One method is to lie supine, slowly exhaling through the mouth and inhaling through the nose, to relieve tightness and urgency in the abdomen. After a full meal, swallow Qi in small amounts, about ten times each session, aiming for the breath to be warm and gentle. If the Qi is cold it may cause dry retching and abdominal pain; in that case inhale through the nose and swallow, repeating seven to ten times, at most a hundred times. The Jing (scripture) holds that this fills the abdomen, expels pathogenic Qi and replenishes upright Qi.

One method is to lie on the right side, inhaling through the nose and exhaling slightly through the mouth while counting to ten; then rub the hands together until hot and massage the abdomen, directing the Qi downward to be expelled. This relieves pain and distension in the skin of both flanks; stop once the symptoms improve.

Sit upright, straighten the waist and abdomen, stretch both arms upward with the palms facing up, inhale through the nose, then hold the breath and persist as long as possible to the limit, performing this seven times. This posture is named “Shu Wang Tai” and is said to eliminate accumulations of illness beneath the ribs.

Lie prone without a pillow under the head and with both feet raised upright. Inhale four times through the nose, then exhale four times through the nose. When the exhalation is nearly exhausted, retain a slight thread of breath and inhale again through the nose; the inhalation should be so light and slow that the nose almost cannot perceive the Qi (vital energy). This posture is said to relieve internal heat and back pain.

Sit upright, straighten the waist, raise the left hand with the palm facing up, and stretch the right hand backward. Coordinate this with the light and slow method of taking in Qi described earlier, performing seven breaths. It is said to relieve discomfort in both arms and the middle of the body, as well as internal heat and back pain.

Sit upright, straighten the waist, raise the left hand with the palm facing up, and stretch the right hand backward. This posture is said to relieve discomfort in both arms and the back, as well as illnesses such as Qi stagnation and accumulations.

Sit upright, cross both hands to clasp the knees, hold the breath while simultaneously puffing out the abdomen, and maintain this for the duration of fourteen or twenty-one breaths; once the breath is full, exhale, taking unobstructed respiration as the criterion. Persist in this practice for ten years, and even in old age the countenance will appear youthful.

Sit upright, straighten the waist, tilt the body to the left and to the right, close the eyes, inhale through the nose, and hold the breath to the utmost seven times before stopping. This posture is said to relieve head wind.

Sit upright, straighten the waist, and inhale through the nose, preferably accumulating several tens of times. This can relieve over-satiation and fullness from food in the abdomen; stop when one feels comfortable. If discomfort remains, it may be repeated. It may also be practiced when there is cold Qi in the abdomen.

Sit upright and arrange both hands in the posture of drawing a bow, as if drawing the bow to its fullest and then releasing the arrow. This can relieve restlessness in the four limbs and tightness in the back. Practice it every day, or at any convenient time.

Sit upright, straighten the waist, raise the right hand with the palm facing up, support the left ribcage with the left hand, inhale through the nose, and hold the breath to the utmost seven times. It is said to improve cold in the stomach and inability to digest food.

Sit upright, straighten the waist, raise the left hand with the palm facing up, support the right ribcage with the right hand, inhale through the nose, and hold the breath to the utmost seven times. It is said to eliminate static blood; the text further states that this kind of practice of taking in Qi may also be applied to other related illnesses.

At the end of the original text, the method of raising the left hand, supporting the rib with the right hand, and inhaling through the nose seven times is recorded once more, and it is again mentioned that this can improve cold in the stomach, indigestion, as well as static blood and similar conditions.

Place both hands on the ground behind you, raise the head, inhale Qi (vital energy) through the nose, then swallow it down, repeating this dozens of times. This can eliminate internal heat conditions and also regulate cases of muscle necrosis after bodily injury.

Lie supine, stretch both legs and both arms straight, inhale Qi through the nose until no more can be taken in and then pause, performing this for a total of seven breaths; afterward shake both feet thirty times. This can eliminate cold in the chest and feet, as well as whole-body numbness, coldness in the extremities, and coughing.

Lie supine, bend both knees outward so that they face each other; turn the hands over and grasp both feet, stretch the waist, inhale Qi through the nose until no more can be taken in and then pause, performing this for a total of seven breaths. This can regulate painful obstruction, feverish aching, and inability of the legs to move.

Sit in a level posture, clasp both hands around the head, and turn the body up and down; this movement is called “opening the flanks.” It can regulate bodily lethargy and poor circulation of Qi and blood.

Assume a squatting sit, extend the right foot, clasp both hands around the left knee, stretch the waist, inhale Qi through the nose until no more can be taken in and then pause, performing this for a total of seven breaths. This can regulate difficulty in flexing and extending, difficulty in kneeling to rise, muscular pain, and stagnant numbness.

Assume a squatting sit, extend the left foot, clasp both hands around the right knee, stretch the waist, inhale Qi through the nose until no more can be taken in and then pause, performing this for a total of seven breaths; then stretch the left foot outward. This can regulate difficulty in flexing and extending, difficulty in kneeling to rise, and pain in the legs. Another edition states that it can also regulate wind illnesses, dim vision, and deafness.

Lie supine, stretch both hands straight, and press-knead the abdominal region where the bladder is located, with a motion resembling the wrapping of an elixir pill inside an oil pouch. If the genital area is damp, urination is difficult, there is descending hernia, or the lower abdomen feels heavy and uncomfortable, and if heat is present in the abdomen, simply exhale through the mouth and inhale through the nose dozens of times, without swallowing the Qi. If there is no heat in the abdomen, perform seven breaths so as to inhale gentle Qi, then swallow it down, doing this ten times.

Lie prone, turn the head to look toward both heels while stretching the waist, inhale Qi through the nose until no more can be taken in and then pause, performing this for a total of seven breaths. This can regulate pulling pain in the sinews and vessels of the feet, cramps, and soreness.

Assume a squatting sit, clasp both hands around both knees, inhale Qi through the nose until no more can be taken in and then pause, performing this for a total of seven breaths. This can regulate numbness in the waist and pain in the back.

In the scripture, “na Qi” means inhaling the breath, and “yan zhi” means swallowing down the inhaled Qi; “xi” here denotes one cycle of respiration. Certain phrases in the original appear to contain errors, and the above follows a smooth reading according to context.

Lie on your back, stretch out both legs and both arms so that the two heels face each other, and at the same time inhale Qi (vital energy) through the nose until no more can be taken in, then hold the breath for the duration of seven respirations. This method may be used to eliminate necrosis of the muscles in the feet as well as symptoms of coldness and pain in the legs and feet, and also for numbness and pain in the back.

Lie on your back, stretch out both legs and both arms so that the two heels face each other, and at the same time inhale Qi through the nose until no more can be taken in, then hold the breath for the duration of seven respirations. This method may be used to eliminate necrosis of the muscles in the feet as well as symptoms of coldness and pain in the legs and feet.

Lie on your back, spread both arms and both legs out to the sides with the left arm opposite the heels of both feet, inhale Qi through the nose until no more can be taken in, then hold the breath for the duration of seven respirations. This method may be used for food remaining undigested in the stomach and causing painful vomiting. Another method is to squat while keeping the waist straight, use both hands to draw the two heels toward you while inhaling Qi through the nose until no more can be taken in, then hold the breath for the duration of seven respirations, with the body oriented toward the two knees. This method may be used for bodily numbness, vomiting, and rebellious Qi.

Lie on your back, stretch out both arms, raise both feet with the toes pointing upward, inhale Qi through the nose until no more can be taken in, then hold the breath for the duration of seven respirations. This method may be used for tightness and severe pain in the abdomen.

Lie on your back, hook the left heel around the big toe of the right foot, inhale Qi through the nose until no more can be taken in, then hold the breath for the duration of seven respirations. This method may be used for jue disorders (conditions of reversed Qi and blood with cold extremities). If the position of the heel makes it inconvenient to hook the big toe, follow the procedure as described in the text.

Lie on your back, hook the right heel around the big toe of the left foot, inhale Qi through the nose until no more can be taken in, then hold the breath for the duration of seven respirations. This method may be used for numbness throughout the body.

If the illness is on the left side, sit upright with the waist held straight and look to the right with the eyes, inhale Qi through the nose until no more can be taken in then exhale, repeating this dozens of times before stopping. Then close the eyes, inhale Qi through the nose until no more can be taken in, and hold the breath for the duration of seven respirations. This method may be used for paralysis of the entire body.

If the illness is on the left side, sit upright with the waist held straight and look to the right with the eyes, inhale Qi through the nose until no more can be taken in then exhale, repeating this dozens of times before stopping, then close the eyes and perform the practice in this manner.

If the illness is below the heart with accumulations (referring to lumps or fullness in the abdomen), sit upright with the waist held straight, face the sun, raise the head, slowly inhale Qi through the nose and then swallow it down, performing this thirty times before stopping; open the eyes and follow this procedure.

If the illness is on the right side, sit upright with the waist held straight and look to the left with the eyes, slowly inhale Qi through the nose and swallow it down, repeating this dozens of times before stopping.

The Yuanyang Jing says that one should constantly inhale the black through the nose (the original is thus; here it refers to the Qi (炁, vital energy) used in this cultivation, that is, the breath), hold it in the mouth, stir it with the tongue so that the breath passes the lips and teeth, and then swallow it down. Being able to swallow it a thousand times in a day and a night is an excellent practice. Diet should be reduced; eating too much will cause the black Qi to reverse and rise. When Qi reverses, the meridians of the whole body become obstructed; when the meridians are obstructed, the breath cannot circulate; when the circulation of breath is impeded, illness results.

Xuanhe said: “The will is the master of the black Qi, and the black Qi in turn nourishes the body. Those who do good can follow the course of life smoothly, while those who do evil will lose their physical form. Therefore the method of cultivating the black Qi is to eat little and restrain the diet, to settle the mind and keep body and mind in equilibrium, to make the will firm and the breath unobstructed, and to concentrate the intention so that cultivation is accomplished; in this way one can become an immortal. All who ingest the black and practice the black should carefully study this chapter and put it into practice; only then can they attain the Dao (the Way).”

The Zhenren (Perfected One) said: The Dao of Heaven has its fullness and its deficiency, and the human world is often beset by hardship and distress. When one is situated in difficulty and danger, if one cannot remain cautious and self-possessed yet still wishes to overcome the predicament and pass through the crisis, there is no such person under heaven. Therefore those who cultivate nature and life, if they do not know the method of caution and self-preservation, cannot yet be said to understand the way of nourishing life and ingesting the black. Hence the first requirement of cultivation is to know how to remain cautious and self-possessed.

The sage, even when dwelling in security, does not forget danger and always takes a sense of concern and a heart of reverence as the foundation. If there is no fear or scruple whatsoever, many things will come to ruin.

The Jing (scripture) says: “If a person does not stand in awe of majesty, a great calamity of awesome power will descend upon them.” This likewise pertains to the way of cultivating the black Qi. Therefore cultivation must first consist in remaining cautious and self-possessed. The Zhenren further said that the sage, when at ease, does not forget danger and always takes concern and reverence as the root; if there is no fear or hesitation at all, many affairs will be ruined.

The Jing (scripture/classic) states: “If people do not revere awe-inspiring majesty, true great power will descend upon them.” Therefore, those who cultivate themselves, if they do not know worry and caution, friends will grow distant from them; those who govern the household, if they do not know worry and caution, servants will treat them with disdain; those who govern the state, if they do not know worry and caution, neighboring countries will invade; those who govern the world, if they do not know worry and caution, Dao (the Way) and De (Virtue/Power) will depart from them.

Thus worry and caution concern life and death; they are the foundation of ritual, law, and moral instruction, and they are also the source of survival or extinction, disaster or blessing, and fortune or misfortune. Scholars and officials without worry and caution find it difficult to achieve reputation; farmers without worry and caution cannot grow their crops well; artisans without worry and caution will not follow proper standards; merchants without worry and caution find it hard to expand their enterprises; children without worry and caution will not be respectful and filial; fathers without worry and caution find it difficult to display kindness; ministers without worry and caution find it hard to establish merit; rulers without worry and caution cannot keep the state at peace.

Those who cultivate body and mind, refine embryonic breathing (a method of regulating the breath to enter stillness), study the Great Dao, and aspire to the secret methods of the immortals, if they lose the mind of worry and caution, will find their thoughts chaotic and hard to settle, the body restless and unable to be calm, the Shen (spirit) scattered, the will shaken and spiritual thinking clouded. What ought to live will instead die, and what ought to die will perish even sooner; what could have succeeded will fail, and what was originally auspicious will turn perilous.

Worry and caution are like water and fire; they cannot be forgotten even for a moment. If a person is entirely without caution, sons and younger brothers may become rebellious, and wives and concubines may turn against them as enemies. Therefore the most accomplished people revere the Dao, next they revere the myriad things, then they revere other people, and finally they revere themselves. If one can feel worry over one’s own conduct, one will not be constrained by others; if one can restrain oneself, one will not be controlled by others; if one is careful in small matters, one need not fear great calamities; if one is vigilant nearby, one will not have regrets far away.

Those who understand these principles, even when moving through water, will not be harmed by flood dragons; even when walking on land, will not be harmed by tigers or si (fierce beasts akin to rhinoceroses); when conducting themselves in the world, slander and criticism cannot injure them. Those who truly comprehend this principle can respond appropriately to all affairs.

Various illnesses that arise suddenly and lives that end prematurely are mostly the result of improper diet. The harm caused by food and drink can at times even exceed the allure of sensual pleasures. One may go many years without engaging in matters of sound and color, yet one cannot forgo eating and drinking even for a single day. Precisely because the influence of diet is both extensive and profound, the misfortunes that follow from its mismanagement are correspondingly greater.

Foods possess a hundred flavors, and the natures of some conflict with one another. Consuming them together may violate dietary taboos and even generate toxins that accumulate over long periods and prove difficult to eradicate. In milder cases the illness may not appear until after years of gradual buildup; in more acute cases it may erupt suddenly and even endanger life.

From the summer solstice through the autumnal equinox one should avoid overly greasy foods as well as cakes, dairy products, and similar items, because these may clash with wines, beverages, fruits, and melons. If the conflict goes unnoticed at the time, the illness may break out in autumn with repeated episodes of acute diarrhea. The scripture holds that this is usually due to excessive consumption of cooling foods during the summer together with a lack of restraint in diet. Some people suppose that the illness begins only on the day it manifests, unaware that its causes have been accumulating little by little all along. Those who wish to understand self-nourishment should therefore be cautious with diet even in the smallest details.

Those who cultivate life, practice fuqi (regulating the breath and nourishing Qi) together with taixi (embryonic breathing, in which respiration is made subtle, fine, deep, and long through breath regulation) should think less, worry less, desire less, toil less, speak less, laugh less, grieve less, indulge less, rejoice less, anger less, prefer less, and hate less. Achieving these “twelve reductions” is an important principle for studying the Dao (the Way) and nurturing life.

When thinking is excessive, the Shen (spirit) becomes exhausted; when attachments are excessive, the mind and will are damaged; when desires are excessive, the will grows weak; when affairs are excessive, the body becomes weary; when speech is excessive, Qi (vital energy) is easily dissipated; when laughter is excessive, the internal organs are injured; when sorrow is excessive, the heart-spirit is constrained; when pleasure is excessive, the mind becomes unrestrained; when joy is excessive, the will becomes confused and dull; when anger is excessive, the meridians throughout the body become unstable; when preferences are excessive, one easily becomes addicted and loses judgment; when hatred is excessive, one grows haggard and lacks joy. If these “twelve excesses” are not eliminated, they become the root of harming life and depleting primordial Qi. Neither excessive nor deliberately deficient, one draws near to the Dao.

Therefore, those who dwell in seclusion often suffer few illnesses, while those who rush about in all directions frequently fall ill; this is the difference between a busy life and a simple, quiet one. Farmers enjoy longevity, while those who pursue ostentation and live in luxury have shorter lifespans; this too reflects the influence of the quantity of one’s preferences and desires. Thus ordinary people compete for profit, whereas Daoists rarely engage in worldly business. Ordinary people cannot be entirely without desire, nor can they have nothing at all to do; so long as they restrain selfish and arrogant thoughts, settle themselves, and reduce rumination, desires and distracting thoughts will gradually subside.

Feng Junda said: The body should be kept frequently in motion, and food should often be taken in smaller amounts. Activity must not be excessive, nor should eating less be carried so far as to weaken the body. One should constantly avoid rich, greasy, and heavy foods, moderate salty and sour flavors, reduce thinking, control joy and anger, cease rushing about in pursuit, and arrange sexual activity with caution. In spring and summer one may appropriately release and disperse; in autumn and winter one should gather, store, and conceal. Thinly sliced raw fish (yukuai), raw meat, and other raw or cold foods mostly harm the body and are best given up as early as possible. Always keep good deeds in mind and do not scheme fraud or commit evil; such actions severely damage Shen and Qi and shorten the lifespan. These things must be strictly avoided and never violated.

Pengzu, the legendary long-lived immortal, said: If one wears excessively thick garments and covers oneself too warmly, the body cannot adapt to cold and toil, and one easily contracts wind-cold diseases. Habitually eating pickled meats and rich, fatty, sweet, and greasy foods, together with drinking wine to excess and eating until overly full, easily leads to diseases such as hernias and knots. Indulging in beautiful women, with charming concubines filling the rooms, brings about bodily weakness and depletion of vitality. Losing oneself in lingering, mournful, and seductive music to delight the ear and please the heart causes one to neglect proper affairs and become immersed in it. Galloping horses about for enjoyment and hunting across the wilderness easily makes one frantic and lose all measure. Calculating in every situation to obtain victory and taking advantage of disorder to annex the weak ultimately makes one arrogant and unrestrained, inviting ruin. The sages warn people precisely not to lose the constant principles of reason; how then can one fail to ponder this earnestly and exhort oneself?

The essential secret of nourishing life through ingesting Qi (vital energy) by regulating the breath and practicing exhalation and inhalation to cultivate original Qi is not to walk, sit, listen, or look for prolonged periods; not to force eating and drinking, nor to worry and ponder excessively. Eat only when hungry and drink only when thirsty. After eating, walking several hundred paces greatly benefits the body. Do not eat during the night; if one has eaten, then walk about five li, and this will not harm the body. One ought to have occupations both by day and by night; continual activity is better, yet one must not tire oneself to the utmost, nor remain seated for long without occupation. It is just as flowing water does not become putrid and the hinge of a door is not eaten by insects, because they keep moving without cease.

Those who practice ingesting Qi must further understand how to nourish the body and avoid extremes. Thus it is said: looking for a long time injures the blood, remaining long outdoors injures the Qi, standing long injures the bones, walking long injures the sinews, sitting long injures the muscles. Excessive thinking and forcing oneself to be firm injure the body; worry and grief, excessive delight, and anger that is hard to dispel likewise all injure the body. Seeking after desires with too much haste injures the body, anxiously dwelling on calamities injures the body; failure to regulate cold and heat properly injures the body, and imbalance of Yin-Yang also injures the body.

In all cases of sexual intercourse between men and women, one should follow the methods of Daoyin together with the various techniques of nourishing life and caring for health. If one can avoid the various matters that damage the body and also know the way of regulating Yin-Yang, this is the way of long life. Ordinary people know only how to greedily seek after the various flavors, yet they do not know that original Qi can likewise be ingested and nourished. The sages understand that excess of the five flavors injures the body, and therefore they do not greedily eat. They know that original Qi can be cultivated, yet they do not speak of it readily, because Jing (essence) and Qi must respond to one another through stillness and proper regulation.

All those who practice ingesting Qi (vital energy) by absorbing and employing it through methods such as regulating the breath and visualization should read this text through from beginning to end, carefully comprehend it, and then put it into practice. In this way they can fully master the Great Dao (the fundamental path of cultivation in Daoism).

The Marvelous Record of the Golden Casket of Immortals Ingesting Qi (Shenxian Shiqi Jinkui Miaolu) ends here. The phrase “slightly study it” at the very end appears to be an interpolation, possibly text added by mistake by later hands.