《胎息经注》

Fetal breathing is formed from the Qi (vital energy) hidden and stored within the body.

The place three inches below the navel is called the Sea of Qi, also known as the lower Dantian (energy center), which is the Mysterious Female (the origin that, according to Daoism, conceives life and generates the myriad things). Ordinary people often take the mouth and nose to be the Mysterious Female, but this is incorrect; the mouth and nose are merely the portals through which the Qi of the Mysterious Female enters and exits. What is called “xuan” refers to water; “pin” refers to mother. Ordinary people, relying on the mutual interaction of Yin-Yang Qi, form a fetus in the water-mother; after three months the fetus takes shape, and after ten months the body is fully grown and can be born. Those who cultivate the Dao (the Way) constantly allow the Qi to return and rest below the navel, keep the mind-spirit settled inside the body, and cause Shen (spirit) and Qi to unite, forming the Mysterious Embryo (the embryo-like substance formed in inner cultivation). Once the Mysterious Embryo is formed, it generates one’s own foundation of life; this is Neidan (internal alchemy, the condensation of Jing (essence), Qi, and Shen spoken of in Daoist inner cultivation), and it is the path of cultivation that leads to immortality.

Qi comes into being only after the fetus has already been formed.

Shen is the child of Qi, and Qi is the mother of Shen; Shen and Qi follow each other mutually, just as form and shadow do. After the fetal mother is formed, the Shen-child naturally becomes settled, and the original Qi is not lost.

When Qi enters the body, a person lives; when Shen leaves the physical form, a person dies.

The Xisheng Jing says: “The body is the dwelling of Shen, and Shen is the master of the body.” If the master is quiet, Shen dwells peacefully therein; if the master is agitated, Shen will depart. If Shen departs without being scattered, how can one still live? Therefore a person’s ears, eyes, hands, and feet cannot operate by themselves; they must rely on Shen to direct them. Those who cultivate the Dao and nourish life should gather the mind-spirit so that Shen becomes the master of the body; since the master does not leave, how could the dwelling be destroyed?

By understanding the principle of Shen and Qi, one can seek longevity; by maintaining emptiness, stillness, and Wuwei (non-action), one nourishes Shen and Qi.

A Daoist scripture says: “My nature and life are mastered by myself, not determined by Heaven and Earth.” What Heaven and Earth worry about is that people cannot understand the ultimate Dao; even if they understand it, they cannot put it into practice. Those who understand the Dao need only empty the mind and still the thoughts, nourish the original Qi and Jing, remain unpulled by external things and desires, and nourish Shen and Qi with a tranquil and detached state of mind; the Dao of longevity is fully contained therein.

When Shen (spirit) moves, Qi (vital energy, the life-force spoken of in Daoism) moves along with it; when Shen settles and becomes still, Qi likewise settles.

The saying “intention is the horse of Qi” means that the mind’s intention is like a horse that rides and directs Qi: wherever intention goes, Qi follows. In order that the original Qi (the primordial vital energy) not leave the Mysterious Female (the fundamental place within the human body where original Qi is conceived, nurtured, and circulates), one must first concentrate single-mindedly on guarding Shen so that Shen does not depart from the body; then Qi will not scatter and be lost. In this way the body naturally becomes full and substantial, and one neither hungers nor thirsts.

If one wishes for long life, Shen and Qi must join together and rely upon each other. The phrase “Shen and Qi pouring into one another” means that Shen and Qi never separate.

The Xuangang says: “If even the tiniest bit of yin Qi (Qi that leans toward the yin quality) has not been completely exhausted, one cannot become an immortal; if even the tiniest bit of yin Qi has not been extinguished, one cannot escape the path of ghosts.” Original Qi belongs to yang Qi, while the Qi obtained from food and drink belongs to yin Qi. In ordinary life one should reduce food and drink and restrain desires so that original Qi may circulate within the body. When original Qi is abundant and vigorous, yin Qi naturally recedes; when yang Qi is strong and yin Qi is weak, the hundred diseases do not arise, the spirit is peaceful, the body is at ease, and one may look forward to long life.

When no thoughts arise in the mind, when one does not chase after what comes and goes, does not dash outward, and does not stir things up inwardly, Shen naturally abides constantly.

Shen and Qi were originally one in the mother’s womb. After birth, people are drawn by external things and by love and desire, and never for a single moment truly return to the original source. If one understands this principle, one should constantly still the passions and thoughts, not allowing Shen to come and go following the thoughts; practicing this without interruption and over a long period, Shen will naturally settle and remain.

Diligent practice is the true path of cultivation.

The methods of cultivating the True Dao (the Way) have already been explained quite thoroughly here. However, the words of the sages should not be understood arbitrarily.

After practicing embryonic breathing (taixi), if one feels the joints unobstructed and the hair relaxed and spreading, one need only gently draw in Qi (vital energy) through the nose, allowing the Qi to seem as if it disperses from the four limbs and the pores throughout the body; once dispersed, it is not drawn back. Thereafter, when the breath continues, one merely draws the Qi in gently without exhaling it. The key lies in slowness and gentleness. Although it is said “draw without exhaling,” the drawn-in Qi should not enter the throat but rather disperse slightly. In this way, the Qi inside the body will also flow downward and disperse.

The Inscription on Embryonic Breathing (Taixi Ming)

Every thirty-six swallows of Qi, with one swallow taken first. Exhalation should be subtle, inhalation should be prolonged. This is so whether sitting or lying down; when walking or standing, one should likewise remain peaceful and steady. One must avoid noisy and chaotic surroundings, and also refrain from eating fishy and pungent foods. Although it is called “embryonic breathing” (as if the breathing of a fetus in the mother’s womb), it actually refers to Neidan (internal alchemy) cultivation. It is not only used for treating illness but is also believed to be able to prolong life and increase longevity. By practicing persistently over a long period, one can be included among the ranks of the superior immortals.