《至言总》

To quiet the mind and cultivate the Dao, one must first observe fasting and discipline: govern one’s speech and act with care. This is the foundation for deepening one’s practice step by step.

The Nanhua True Scripture (that is, the Zhuangzi) records that Yan Hui asked Confucius how to cultivate the Dao. Confucius said, “Fast, and I will tell you.” Yan Hui replied, “My family is poor. For several months I have neither drunk wine nor eaten meat. Does that count as fasting?” Confucius said, “That is fasting for a sacrifice, not ‘fasting of the mind.’” Yan Hui then asked what fasting of the mind meant. Confucius said, “Focus your thoughts and let the mind return to emptiness and stillness. When the mind is empty and clear, that is fasting of the mind.”

Another account tells how Confucius asked Laozi about the highest Dao. Laozi said, “First, fast, so that your mind becomes clear and your spirit pure. Then set aside distracting thoughts and rein in cleverness and ingenuity. The realm of the Dao is profound and difficult to describe; for now, I can only give you a general outline.”

The Sacred Chronicle of the Sage Emperor Xuanyuan says that, according to various scriptures, there are roughly three kinds of fasting. The first is ritual fasting, in which one diligently cultivates De to eliminate faults. The second is dietary fasting, in which one moderates food to harmonize the spirit and preserve life. This kind of fasting belongs to sacrificial observances and is practiced by those of the middle rank.

The third is fasting of the heart: clearing and cleansing the inner mind, removing attachments and desires; purifying the spirit, freeing it from defilement and entanglements; honing wisdom and cutting off confused thoughts. Only when one neither thinks nor deliberates can one devote oneself wholly to the Dao. Only without attachments and desires can one take joy in the Dao; only without entanglements can one unite with the Dao. When no second thought remains in the heart, this is called focusing one’s intention wholly. This is the form of fasting practiced by those of the highest rank.

The word “fasting” also carries the sense of making orderly and upright. Only when one sets right one’s conduct in body, speech, and mind does one truly fast. If one merely observes dietary abstinence while the heart remains uncorrected, one is only focusing one’s intention on avoiding greed for food. In this way, dietary fasting and fasting of the heart complement each other as outer and inner practices.

The Scripture of Great Sincerity says: keep the mind even and still, and focus on a single thought; eat nothing after noon; let both body and mind, within and without, be pure and quiet. This is fasting. Although Confucius once advocated dietary abstinence, he did not explain how to regulate and cultivate the inner mind. The method of fasting is explained here to help people focus their intention and avoid craving flavors. These two methods complement each other, inwardly and outwardly.

Yet among later students, who can truly empty the heart and focus the intention? Those who dismiss the teachings of sacrificial rites and presume they already understand fasting of the heart are, in truth, careless and negligent. Even if they speak of emptiness and stillness, they may not really understand their meaning; they are simply convinced of their own views.

Six Kinds

First, Shangqing Fasting. It is practiced in two ways: one withdraws from other people and sits alone in quiet, calming the breath and forgetting the body; the other cleanses the ritual altar, chants solemnly, and follows the rites of Taizhen, the Daoist ritual regulations. Another account identifies it with fasting of the heart: clearing and cleansing the inner mind and purifying the spirit.

Second is the Lingbao Purification, which has six forms. The first, the Golden Register Purification, is performed to instruct and protect the king. The second, the Yellow Register Purification, is performed to deliver one’s ancestors. The third, the Bright Truth Purification, is performed to confess before the Nine Depths, the farthest reaches of the underworld. The fourth, the Three Origins Purification, is performed to state and repent of offenses against ritual rules and precepts. The fifth, the Eight Seasonal Nodes Purification, is performed to repent of past and recent wrongs. The sixth, the Natural Purification, is performed to pray for blessings for the people.

Third is the Dongshen Purification. Its guiding principle is simplicity: practitioners withdraw from worldly affairs and seek communion with the spirits.

Fourth is the Taiyi Purification, for which reverence and solemnity are paramount.

Fifth is the Zhijiao Purification, which prizes purity and simplicity.

Sixth is the Xutan Purification, whose merit lies in diligence and hard work.

From ancient times to the present, these purifications have been performed by ascending the altar, declaring a covenant, and taking vows before the Mysterious Sages, the sacred beings revered in Daoism. Purification periods may last three, seven, nine, or fifteen days. During this time, practitioners perform Daoist rites, recite scripture, bow, and repent in six periods throughout the day and night. The ritual rules are highly solemn. The relevant liturgies are set out in the Shangqing Daoist methods. Those undertaking a purification practice alone in quiet retreat, stilling their minds and Qi, and forgetting the body.

Apart from the Heart Purification, the other forms are performed for kings and the people. Their purposes are to deliver ancestors, repent of one’s own wrongs, avert calamities, and seek blessings. The level of detail in the rituals has varied over time. The Lingbao Purification sometimes uses a simplified form called the “Half-Scenery Purification”: the spirits are not invited in advance, and no statement of merit is made; practitioners repent in only one or two periods, do not offer incense at three set times, and omit both walking the void, a rite involving measured steps and chanting, and bows before the scriptures. Some simpler purification liturgies consist only of three bows, the voicing of vows, and praise. They are chosen according to the circumstances and arranged for convenience. Unless the purification is a large communal rite, sincere and heartfelt devotion is sufficient.

The Scripture of the Three Origins and Grades of Precepts says that the first, seventh, and tenth months are the days when the Three Officials of Heaven, Earth, and Water—divine beings who oversee those respective realms—inspect and record people’s deeds. These are suitable times to undertake purification.

The Shengji says: The seventh day of the first month is called the “Purification Assembly for Raising and Honoring the High,” and the seventh day of the seventh month is called the “Purification Assembly for Celebrating Life in the Middle.”

The fifth day of the tenth month is called the “Purification Assembly for Establishing Life Below.” These three purification assemblies are the days when the Three Officials (deities in Daoism who oversee Heaven, Earth, and Water) assess people’s merits and faults. One should observe purification on these dates and submit memorials, taking part in the assemblies to pray for blessings.

The Mingzhen Ke says: The first, third, fifth, seventh, ninth, and eleventh months are the six purification months of the year. If one observes purification during these months and prays to the Three Heavenly Emperors above (celestial sovereigns revered in Daoism), the envoys of Taiyi (divine messengers acting on Taiyi’s command) can dispel ten kinds of suffering and calamity for people.

The Badao Miyu says: The first, third, fourth, sixth, seventh, eighth, ninth, tenth, and eleventh months are the nine months in which purification should be observed. The first, fifteenth, and twenty-ninth days of each month are its three purification days.

The first day of the first month is called the “Heavenly La,” the fifth day of the fifth month the “Earthly La,” the seventh day of the seventh month the “Dao and De La,” the first day of the tenth month the “People’s Year La,” and the La day in the twelfth month the “Princes’ La.” All five La days are suitable for observing purification and making offerings to one’s ancestors.

The Mingzhen Ke says: The first, eighth, fourteenth, fifteenth, eighteenth, and twenty-third days of each month, as well as the La day in the second month, are all suitable days for observing purification. One should also make offerings to one’s ancestors.

The Mingzhen Ke records that the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of each month are ten days on which one should observe a purification fast. On Gengshen and Jiazi days, as well as during the Eight Seasonal Nodes, the Eight Spirits of Taiyi descend to inspect people’s transgressions. When people observe a purification fast on these days, Taiyi is pleased.

On Gengshen day, the Three Corpse Spirits within the human body ascend to Heaven and report people’s sins. On a person’s natal day—the day corresponding to their birth year—the divine officials and soldiers within a recipient of the teachings, that is, someone who practices the Daoist arts, also ascend to Heaven to review that person’s merits and faults.

At midnight on Jiazi day and at dusk on Jiaxu day, the true officials of the celestial stars descend. In the afternoon on Jiashen day and at noon on Jiawu day, the true officials of the terrestrial stars descend. At mealtime on Jiachen day and at dawn on Yin day, the true officials of the human stars descend. On these days, the gods of the Five Sacred Peaks and the Four Great Rivers, who govern the famous mountains and four great rivers, inspect good and evil in their respective regions. Everything they investigate is reported to the heavenly court.

In addition, at sunrise on Dingmao day and at cockcrow on Dingchou day, the true officials of the Celestial Emperor descend. At sunset on Dingyou day and in the stillness of the deep night on Dinghai day, the true officials of the Terrestrial Emperor descend. In the afternoon on Dingwei day and shortly before noon on Dingsi day, the true officials of the Human Emperor descend. Those who observe a purification fast on these days are guarded by five spirits sent by the Perfected Ones of the Five Sacred Peaks, each acting on behalf of their own peak; their names are also entered into the registers of the immortals.

The San Dong Feng Dao Ke (Ritual Code for Serving the Dao in the Three Caverns), a Daoist text on purification rites and liturgy, records that a “Longevity Offering Fast” is held on the first day of the first lunar month, and a “Spirit-Extending Fast” on the seventh. On the eighth day of the second month comes the “Fragrant Spring Fast”; on the eighth day of the fourth month, the “Summer Opening Fast”; on the fifth day of the fifth month, the “Life-Continuing Fast”; on the sixth day of the sixth month, the “Summer Heat-Clearing Fast”; on the seventh day of the seventh month, the “Autumn-Welcoming Fast”; on the first day of the eighth month, the “Evil-Driving Fast”; on the ninth day of the ninth month, the “Lifespan-Extending Fast”; on the first day of the tenth month, the “Blessing-Completing Fast”; on the fifteenth day of the eleventh month, the “Blessing-Opening Fast”; on the La day in the twelfth month, the “Hundred Blessings Fast”; and on the twenty-eighth day of the twelfth month, the “New Year-Welcoming Fast.” The “Goodness-Establishing Fast” is held at the start of spring, the “Blessing-Extending Fast” at the spring equinox, the “Goodness-Growing Fast” at the start of summer, the “Vermilion Brightness Fast” at the summer solstice, the “Long Life Fast” at the start of autumn, the “Sin-Atoning Fast” at the autumn equinox, the “Goodness-Following Fast” at the start of winter, and the “Celebration-Expanding Fast” at the winter solstice. Each of these fasts has its own ritual format prescribed in the relevant scriptures. Therefore, if those who study the Dao do not observe purification and abstinence, then even retreating to the mountains and forests is in vain.

Purification and abstinence mean maintaining clarity, stillness, emptiness, and openness, while remaining calm and composed. One should be humble and respectful, and cautious at every turn, as if walking on ice or beside a deep ravine, or standing before a dignified ruler. With a sincere, humble, and self-denying heart, one seeks a response from the spirits. During the period of purification, one must examine and restrain all matters, both within and outside oneself, and avoid noise and disorder.

Those taking part in a purification rite must especially avoid people in deep mourning, women who have recently given birth, women whose menstrual period has not ended, and people with sores, scabies, or other conditions considered impure or unsuitable for participation. Such people must not enter the purification hall, courtyard, or ritual altar area, nor be assigned tasks there. If they sincerely wish to take part in the rite and seek release from their faults, they may submit a written petition, and a Daoist priest can present their confession and request for forgiveness on their behalf. They must not, however, enter the ritual altar area or hall where the rites are performed; instead, they should be seated elsewhere. In addition, domestic animals must be kept away during the rites. The scriptures hold that these circumstances would violate the purity of sacred spaces and prevent perfected spirits and worthy sages from descending, making the purification rites less likely to be effective.

Whenever a Zhaijiao purification ritual is held, the officiant should be reverent in heart, and the ritual officers responsible for its proceedings should be disciplined and meticulous. Even failing to have the incense and lamps fully prepared counts as negligence and omission. This is of utmost importance when invoking the holy perfected beings and expressing one’s intentions to them.

The finest incense is aloeswood and sandalwood. They should be blended according to the method for making Shangqing incense pellets; musk should not be used. When inviting the perfected spirits, what matters most is single-minded intent. Daoists who cultivate the Way in seclusion in the mountains, or those too poor to afford the necessary supplies, should do what they can and offer a small amount to express their sincerity; they should not go without altogether. If frankincense is added, the incense is no longer of the kind used by Daoists.

At the start of a purification ritual, quietly observe the smoke from the burning incense. If it rises straight toward the east, south, west, or north, this signifies that the Five Emperors are arriving along the direction of the smoke.

The Dengzhen Yinjue says: “Incense is a medium through which the perfected spirits of Heaven communicate their presence, and through which the earthly spirits convey their words and intentions. It is not used merely to purify a ritual. Whenever one prays or engages in visualization—quietly contemplating the perfected beings—incense must be burned. The golden youths who attend at one’s sides will use it to invite the perfected spirits and convey one’s intentions.”

The Dengzhen Yinjue also says: “The perfected can draw in the sun’s light and cause it to shine, and can also harness the moon’s vital essence to illuminate hidden places. Therefore, light the Ninefold Radiance lamp, letting its glow illuminate the still night in all eight directions.”

The Siji Mingke says: “On the Beginning of Spring and the Spring Equinox, light nine lamps in the courtyard; on the Beginning of Summer and the Summer Solstice, light eight; on the Beginning of Autumn and the Autumn Equinox, six; on the Beginning of Winter and the Winter Solstice, five; and on one’s birth-cycle day—the day marked by the cyclical signs of one’s birth—light twelve. Offerings may then be laid out in the courtyard to seek blessings and avert or make amends for faults. For other purification rituals, use the number of lamps prescribed for the courtyard in the relevant regulations. Once the ritual is complete, face the seasonal ruling Qi during purification rituals held in any of the four seasons; only on one’s birth-cycle day should one face the Grand Duke, the deity who presides over the year. Then click the teeth twenty-four times and recite the prayer in full:”

O Supreme Taizhen, the realm of utmost truth revered by Daoism; emperors of the myriad sages; the Five Emperors; the Four Offices; and divine beings who oversee the immortals and monitor the true Dao: Today is an auspicious day, coinciding with one of the Eight Festivals, the eight important seasonal observances. I offer my prayers here. May the sins committed in the world of the living and the punishments imposed in the underworld all be erased, and may the Nine Yin, the darkness and suffering of the underworld, be completely extinguished. By your divine grace, may my ancestors of seven generations, the Seven Profound Ancestors, be delivered and set free, spared the fiery lands and forever removed from the mountains of blades. May the Three Paths and Five Sufferings of the hells no longer burden me. May I endure as long as Heaven and Earth and retain for a long time the celestial realm of the Emperor’s Dawn. May all the Five Vows and Eight Assemblies, ritual terms associated with prayers and purification assemblies, be fulfilled as wished.

After reciting this, loosen your headband and bow one hundred and twenty times, touching only your forehead to the ground without striking it painfully. When you have finished, put your headband back on, gaze up at the sky, and silently recite: “May I today receive Heaven’s grace, be granted a renewed body and new life, and become a flying immortal.” When you have finished, tilt your head back and swallow twenty-four breaths; then you may stop. Practice in this way for three years, and all past transgressions will be erased. Your body and mind will then be able to unite with those of the Perfected.

The Chuzhen Cheng says: “The Perfected in Heaven teach that those who leave home and transcend the ordinary world have, in past lives, formed good bonds with the Dao. That is why they can rise above ordinary people. If they remain as careful as they were at the beginning and devote themselves wholeheartedly to cultivation, they can bring blessings to their ancestors for seven generations and pass good fortune throughout their family. Just as a nine-story terrace begins with a basket of earth, and a thousand-mile journey begins with the first step beneath one’s feet, so cultivation advances through constant accumulation. When merit is finally complete, one ascends to Heaven in broad daylight. Therefore, when conducting the rite of initiation and deliverance, one should receive and uphold the Precepts of Initial Perfection. There are ten precepts in all, which should be received in order.

The first precept: Do not secretly scheme against or harm living beings for personal gain. Instead, accumulate hidden good deeds and offer aid to all beings.

The second precept: Do not kill living beings to satisfy your appetite. Instead, show compassion and generosity, and treat even insects with kindness.

The third precept: Do not engage in illicit sex, corrupting your true nature and profaning your spiritual energy. Instead, remain chaste and upright, and commit no transgression.

The fourth precept: Do not undermine another person’s achievements or divide relatives and family members. Instead, help others through the Dao’s principles, so that kin and family members may live in harmony.”

The fifth precept: Do not slander worthy and virtuous people, or show off your own talents. Praise the strengths of others, and do not boast of your own achievements or abilities.

The sixth precept: Do not drink excessively or eat meat in violation of the precepts. Nurture your body and mind so that your Qi and temperament remain calm, and devote yourself to the pursuit of stillness and simplicity.

The seventh precept: Do not be insatiably greedy, hoarding wealth without giving to others. Practice restraint and simplicity, and support and care for those in poverty.

The eighth precept: Do not associate with people of poor character or live in filthy, disorderly places. Respect and draw close to those who surpass you, and make your home in a quiet place.

The ninth precept: Do not be disloyal or unfilial, or lack compassion and integrity. Serve your ruler and parents wholeheartedly, and treat all things with sincerity.

The tenth precept: Do not speak or laugh carelessly, or behave insincerely. Be steady and speak little, making the cultivation of virtue your foremost concern.

If you observe these ten precepts from beginning to end without fail, Heaven’s Dao will protect you and the spirits will assist you; it will be difficult even to bring calamity upon yourself. But if you observe them in the morning and abandon them by night, treating the right Dao and truth with contempt, you will have brought misfortune upon yourself. Do not blame the high spirits of Heaven. How could anyone newly entering the Daoist path fail to urge themselves to observe these precepts?

Paying homage to the perfected ones (a ritual of worship and reverence for the gods and perfected sages).

The Ritual for Paying Homage to the Perfected (Chaizhen Yi) says: On the first and fifteenth days of each month; the Three Yuan days—the Upper, Middle, and Lower Yuan days; the Gengshen, Jiayin, and Jiazi days; the Eight Seasonal Nodes; the Three Assembly days; and one’s own birth day, one should pay homage to the deities. If any of these dates coincides with a Wuchen or Wuxu day, a day when the Heavenly Father or Heavenly Mother slays, or an Emperor’s day of slaughter, the homage must not be performed.

The day before paying homage, bathe in peach water to cleanse yourself. The method is described in the Chapter on Removing Impurity (Jiehui Pian). You must also avoid eating scallions, chives, garlic, cheese, and similar foods. On the day of the ritual, put on clean clothes and carry the incense burner to the quiet chamber’s entrance. Click your teeth three times and quietly recite:

“Jade Maidens who guard the quiet, and Fourfold-Brightness Merit Officers—the divine officials who convey prayers—I am about to pay homage. May you carry my words upward and make them known.”

Then open the door, stepping through first with your right foot. Go to the incense table and place the burner on it. Hold the ritual tablet upright and stand respectfully. Facing the moon, click your teeth three times. Visualize a Jade Youth and a Jade Maiden standing on either side of the incense table. Then kneel with your body upright and pinch incense three times. When you have finished, rise and stand straight, incline your body slightly, and burn the incense as you recite:

“Supreme Mysterious Origin, Lord of the Five Spirits, summon the Merit Officer Envoys, the Left and Right Dragon-Tiger Lords, the Incense-Bearing Envoy, and the True Spirits of the Three Qi. Hasten to submit a report to the Supreme Mysterious Origin Dao Lords of the Three Heavens. I now burn incense with a sincere heart and pay homage to the Perfected. May the vital energy of the Nine Heavens’ true and perfected ones descend within me, so that what I report may be conveyed swiftly and delivered directly before the Perfected, True Mysterious Origin Great Dao Lord in the Purple Tenuity Palace of Great Purity.”

When the recitation is complete, rise and visualize yourself standing before the palace gates. Bow twice. Then kneel again, click your teeth twenty-four times, and recite:

A disciple of the Zhengyi (Orthodox Unity) Alliance-Weilitude lineage bows in reverence, praying to devote body, spirit, and life to the Great Dao. The disciple reveres the Great Dao of Supreme Clarity, Mysterious Origin, and the Limitless, together with the Supreme Lord Lao, the Supreme Elder, the Lord of Heaven, the Elder of Heaven, the Lords of the Nine Elders’ Immortal Capital, the Elders of the Nine Qi, and the many divine beings of Dao Qi, the twelve hundred immortal officials, and the honored spirits beneath the Jade Steps of Supreme Clarity. The disciple entrusts body, spirit, and life to all these honored spirits.

By good fortune from virtuous ties in former lives, the disciple was able to uphold the Great Dao. Yet, knowing the limits of their own ability, the disciple has presumptuously prayed for long life. The disciple vows to establish merit, correct faults, and cultivate virtue. The disciple earnestly begs all the honored spirits to pardon and completely cleanse the grave sins committed from former lives up to this day, and to allow the disciple to begin anew and make amends for past wrongs.

The disciple earnestly begs for the souls of nine generations of ancestors to be rescued from the Ninefold Darkness, the depths of the netherworld, and raised into the heavenly realm. The disciple also begs for aid in cultivating the Dao, so that what is sought may accord with sincere intent; that the disciple’s name be erased from the registers of the dead and entered in the Mysterious Register, the book recording the names of immortals and perfected beings; and that the whole family may share in lasting good fortune. The disciple has received the grace of rebirth and truly depends on these protections.

The disciple, so-and-so, bows, then strikes the wooden tablet with the head and respectfully makes this petition. If there are other matters, they may be stated freely, but do not make repeated requests. When the petition is complete, bow again. Then lie prostrate at the place of worship, strike the wooden tablet with the head, and slap the cheeks. When finished, turn once more toward the incense burner and offer this prayer:

The Incense Officials and Messengers, the Left and Right Dragon and Tiger Lords, the Incense-Bearing Messengers, and the True Spirits of the Three Qi should descend upon the place where the True Gods are worshipped, bringing auspicious gifts such as golden liquid, cinnabar jade, and sacred fungi. The myriad numinous beings and assembled True Ones will also gather before the incense. This will enable my cultivation of the Dao to accord with the Utmost Truth, bring blessings to the palace chambers, and benefit the people throughout the world. Immortal boys and jade maidens stand amid the incense smoke, carrying the matters prayed for up to the Utmost True Emperor. Do not look back while burning incense; looking back will disturb the True Qi and cause it to decline. Do not shout or make a commotion, either. The ritual must be completed before dawn.

Purification and Bathing to Remove Impurity

When the spirit and Qi are pure, still, empty, and bright, they become a dwelling place for the assembled True Ones and numinous beings. When the body and mind are defiled, malign Qi can invade. Before entering stillness to cultivate or visualizing the True Gods, one must keep clean and refrain from all manner of wrongdoing; only then will good fortune descend. After receiving the transmission of the rites, Daoist priests and female Daoist priests must take particular care to avoid impurity. Among the various prohibitions, cases in which it is unsuitable to wear footwear are not subject to the time limits on wearing it.

The Lü of Xuandu says: When a family is holding a funeral, and a coffin or screen concealing impurity is set up in the home, one must not enter except on the last or first day of the lunar month. After weeping at a funeral, one must also avoid impurity for three days. Those whose three-year mourning period for a parent is not yet complete must not write talismans and registers, submit memorials, worship the True Gods, or enter stillness to cultivate during the first hundred days. Anyone who violates this rule will have twelve years deducted from their lifespan.

The Taiji Master says: If a Daoist priest or female Daoist priest has not entered a place where there is a coffin or impurity, and has not come into contact with impurity while weeping, they need only carry a register of the rites on their person, tied to the arm. After leaving, they should bathe with fragrant water to remove the impure influences. They may enter stillness only after three days.

The Precepts and Grades of the Three Origins says: On the fifteenth day of the first, seventh, and tenth months of each year, …

The Sanyuan Pinjie says: On the fifteenth day of the first month, the fifteenth day of the seventh month, and the fifteenth day of the tenth month, one should bathe either before noon or at midnight, according to one’s usual practice. Face north, scoop up fragrant water—bathing water infused with aromatics—and pour it over yourself thirty-two times, turning to the left as you do so. Close your eyes and visualize sunlight shining on your left eye and moonlight on your right. The Five Planets circle around you like a jeweled necklace, five-colored auspicious clouds cover your body, and the Four Divine Beasts—the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—guard you at your sides.

When the visualization is complete, click your teeth thirty-two times and pray:

“The sky is clear, the breath is pure, and five-colored radiance shines far and bright. The sun and moon send forth their light, which pours into my body. Divine fluid fills me within; fragrant water refines and nourishes my Jing and Qi. Radiance shines through, illuminating Shangqing, the Daoist realm of the highest heavens. May my Qi remain untouched by worldly defilement, and may the palaces of my five organs receive numinous energy. May the sins that lead to the Three Destinies—the Daoist realms of karmic retribution—be dispelled, and the calamities of the Nine Netherworlds be dissolved. May evil roots be severed, and blessings arise of their own accord. Today I solemnly make a great vow and pledge myself before all the gods: may this body receive deliverance and ascend to the heavenly court.”

After the prayer, tilt your head back and swallow your breath thirty-two times, then bathe. Once you have finished, put on your cap and clothes, then click your teeth twelve times and pray:

“May the Five Turbidities—the defilements that drag people into ruin—be cleared away, and the Eight Radiances—the Daoist visions of the eight directions or eight forms of numinous brilliance—be revealed. Today I receive refinement and nourishment; may my sins be extinguished and my blessings and De grow. May I forever stand alongside the Five Emperors, the celestial rulers of the five directions, and be equal in rank to the perfected spirits who have attained the Dao.”

Then go out and enter the chamber to practice the Dao according to the prescribed rules. Before opening a scripture scroll, one should bathe. Those who cultivate perfection and seek the numinous should take particular care to remain clean; otherwise, they are likely to fall ill. The divine officials who attend the scripture scrolls keep a record of people’s sins.

While bathing, one may put six parts each of bamboo leaves, peach branches, cypress leaves, and orchid fragrance into the water. Bring it to a boil more than ten times, strain out the residue through a cloth bag, then add five kinds of aromatics. This is the purest method and can remove impurity.

When bathing, avoid contact with corpses, women who have given birth, bereaved households, and ritual vegetarian meals. Avoid food prepared in a household where a child has been born, both during the first three days after birth and when the child reaches one month. Also avoid funeral processions and funeral halls, the birth of domestic animals, holding infants, birth-related impurities, and the sound of weeping. Do not speak of death or ill omens.

Before noon, avoid these situations, and do not look at blood, flesh, or dead birds and beasts. When sleeping or lying down, combing your hair, eating, or relieving yourself, never face north. When relieving yourself, do not look at the sun, moon, or stars.

During periods of ritual abstinence, one must avoid the meat and fish associated with the twelve zodiac animals, as well as the five pungent plants: scallions, garlic, Chinese chives, Chinese shallots, and asafoetida. These taboos must also be observed.

During a woman’s menstruation, one must neither approach her nor share a room or bed with her. She must not take part in setting up a ritual altar or performing sacrificial rites, prepare food offerings for the rites, or come near the ritual precinct. After a nocturnal emission or seminal emission, one must also dispel the impurity in accordance with the prescribed rules.

If one sees a corpse or a funeral carriage, one should immediately visualize flames surging down from the heart and burning fiercely, reducing the coffin and funeral carriage to ashes. Then visualize a violent wind scattering the ashes. Next, close the eyes and turn inward, visualizing the fire continuing to burn the whole body until it is pure white. When the impure Qi has disappeared, the defilement has been dispelled.

One may also visualize a True Official, a divine immortal who holds an office in Daoism, appearing in the form described in the registers. Wearing a crown of nine phoenixes, the True Official holds water in the mouth and sprays it outward, dispersing the impure Qi.

Another method is to write a talisman for dispelling impurity in cinnabar. While writing it, click the teeth three times. The text is faulty at this point; its general meaning is to choose an auspicious day and write the talisman while holding the breath. Place the talisman in water, stir the water three times to the left with a small knife, and visualize the Northern Dipper reflected in it while reciting:

“Ghosts of a hundred concealments, flee at once to a distance of ten thousand miles. If you do not flee, you will be slain. White youth of the West, act with all haste, in accordance with the statutes!”

Then hold water in the mouth and spray it outward; the impure Qi will disperse.

Do not bathe on New Year’s Eve, or wash your hair on the first day of the first lunar month. In ordinary times, bathe once every five days and wash your hair once every ten days. Use implements made of peachwood or bamboo whenever bathing.

Let the spirit-mind remain calm and settled in emptiness and stillness, with intention focused on what is subtle and mysterious. Set aside worries, do not crave desires, and do not force things through reckless action. In this way, one can slow aging, extend life, and dwell in the company of the Dao (the Way).

The Shennong Jing says: Animals that eat grass have strong bodies and great strength; those that eat meat are fierce and swift; those that eat grain are clever and wise. Taking the Five Minerals, a kind of mineral medicine, can make a person robust and slow to age; taking lingzhi mushrooms can prolong life. Taking primordial Qi (vital energy), the vital essence between Heaven and Earth, is said to make one impossible for the earth to bury and impossible for Heaven to kill. Thus, by taking good medicines, one can endure as long as Heaven and Earth, let the sun and moon guide one onward, and pass through the years without the body perishing.

The Kongzi Jiayu says: Animals that live in water and feed on it are skilled swimmers and can withstand cold; those that live in the earth are insensible and constantly active, like earthworms; those that feed on wood are strong but difficult to tame, like bears, elephants, and camels. The Huainanzi says that such animals are powerful and hard to restrain, with unruly temperaments. Animals that eat mulberry leaves spin silk and transform into moths, like silkworms. Those who take in Qi have clear spirits and long lives; this refers to immortals. Those who eat grain are clever but prone to die young; this refers to ordinary people. Those who eat nothing do not die and possess spiritual powers. “Eating nothing” here means sustaining life through breathing alone, without further thought or deliberation.

An old saying goes: Eating a mixed and overly varied diet easily invites many illnesses and harmful influences. The less one eats, the clearer the mind and the longer the life; the more unrestrained one’s eating, the more readily one’s lifespan is diminished.

The Daoji Jing says: When people are born, they have none of the many worries and thoughts that come later.

Another old saying goes: Eating a mixed diet easily invites illness and harmful influences. The less one eats, the clearer the mind and spirit, and the longer the life; the more unrestrained one’s eating, the more readily one’s lifespan is diminished.

The Daoji Jing says: People are born with lifespans of varying lengths, but these are not fixed by fate from birth. More often, people fail to care for their bodies with due caution, eat without moderation, indulge their desires without restraint, and act against the changes of Yin-Yang. As a result, the hun and po souls cannot remain settled, Jing and Qi are depleted, vitality declines, and illness follows. In this way, people fail to enjoy the full span of their natural lives.

Laozi said to Wenzi: In caring for the body, what matters most is tending to its form, keeping the spirit clear and the mind calm, and bringing peace to all the joints of the body. This is the foundation of nourishing life. Simply making the skin thick and the belly full, while indulging one’s appetites, is only a secondary concern. Those who care for the foundation regulate their sleep and daily routine, eat in moderation, and bring their joy and anger into balance, keeping both activity and rest within proper bounds. In this way, their inner state is well tended, and harmful influences have no way to enter.

Improving only one’s outward appearance harms what is within; indulging one’s emotions harms the spirit; valuing outward adornment alone obscures one’s true nature. When feathers and wings become excessively beautiful, they can damage the body; when branches and leaves grow too thick, they can hinder the roots. Thus stillness and simplicity nourish life, while peaceful contentment and an empty, quiet mind help preserve De (Virtue). When the outside world does not disturb the heart, one’s nature can be properly nurtured; when the heart is quiet and harmonious, the spirit can settle. To govern worldly affairs through the way of nourishing life, and to preserve De in order to extend one’s years—this may be called understanding and putting the Great Dao into practice.

Laozi says in the Inner Chapter on Mystery and Wonder: When Wood Qi is abundant, the joints and bones grow strong; when Earth Qi is abundant, the skin and flesh grow full; when Metal Qi is abundant, the teeth and nails grow hard; when Fire Qi is abundant, the limbs and body are warm; when Water Qi is abundant, the body is moist and flourishing; and when Wind Qi is abundant, the breath circulates smoothly within the body. When Wind Qi declines, the breath dissipates; when Water Qi declines, the body’s moisture dries up; when Fire Qi declines, warmth disappears; when Metal Qi declines, the teeth weaken; when Earth Qi declines, the skin and flesh grow feeble; and when Wood Qi declines, the joints and bones deteriorate. Therefore, one should diligently practice guiding the breath and caring for body and mind, preserving every part of the body.

Laozi says in the Scripture of the Western Ascension: To use Daoist methods only to preserve the body is to follow a “false Dao.” The true Dao lies in nourishing the spirit. The true Shen is connected with the Dao and can both perish and endure. Shen can make the body soar, and even move mountains. If the body turns to ash and earth, what awareness could it have?

He also says: Loving others is not as good as cherishing yourself; cherishing yourself is not as good as nourishing the spirit; nourishing the spirit is not as good as letting go of attachment to the spirit; and letting go of attachment to the spirit is not as good as guarding yourself. Guard yourself over time, and life can endure.

He also says: The spirit arises from the body, and the body is formed by the spirit. Without spirit, the body cannot grow by itself; without a body, the spirit cannot fulfill itself alone. Body and spirit unite, each giving rise to and completing the other. The spirit is always caring for people, yet people do not care for the spirit. Therefore, one should break free of the conceit of being wise, cast aside clever schemes, and return to one’s origin.

He also says: Sages are always at ease within themselves, at peace with Heaven and Earth, and able to commune with spirits and ghosts. Ordinary people may seem settled, yet remain inwardly uneasy. This is because the Dao of Heaven abhors excess: it replenishes what is empty, breaks down what is strong, and strengthens what is weak. It lessens excessive thought, returning people to a simple state of unknowing, and blocks crooked, cunning intelligence. Sages preserve simplicity and so can serve as examples for all under Heaven. They care for their roots as one honors one’s mother, and cherish those roots throughout their lives; in this way, the body can endure.

The River Chart on the Emperor’s Vision of Sprouting says: Those who go against Heaven and Earth meet danger, while those who follow the seasons meet good fortune. In spring and summer, it is suitable to spend time in high places in the mountains; in autumn and winter, it is suitable to dwell in low places, withdraw, and cultivate stillness. In this way, one may gain more good fortune and blessings, and live long without decline.

The Luoshu Bao Yu Ming says: “The way the ancients treated illness was to blend sweet spring water with medicines of Qi, which nourish body and mind. These medicines were neither pungent nor bitter, but sweet and rich in flavor. Taken regularly, they allowed the body’s fluids to flow through the five internal organs and nourish the heart and lungs, so that people suffered few illnesses throughout their lives.”

The Xiaoyou Jing says: “Think less, dwell on things less, desire less, do less, speak less, laugh less, worry less, seek pleasure less, rejoice less, grow angry less, favor less, and dislike less.” These twelve forms of “less” are important principles for cultivating health. Too much thought exhausts the spirit; too many ideas scatter the mind and will; too much desire damages wisdom; too many tasks tire the body; too much speech disorders the breath; too much laughter injures the inner organs; too much worry unsettles the heart and spirit; excessive pleasure makes the mind overflow; excessive rejoicing can lead to erratic behavior and confused thoughts; too much anger unsettles the meridians throughout the body; too many preferences can lead to obsession and a loss of self-control; and too many dislikes bring on fatigue and gloom, leaving little joy. If these twelve forms of “excess” are not eliminated, they become a source of harm to life. Those who can avoid excess draw near to being True Persons—that is, people who have attained refinement through Daoist cultivation.

The Dayou Jing says: “Someone asked in puzzlement: ‘At first, people are all born from the Primordial Substance, the source of all things. Later, they receive breath from Yin-Yang, and take on form and souls between Heaven and Earth, relying on food and drink to grow…’”

The Jing of Great Possession says that someone once asked in puzzlement: “All people originally arise from the same source. In the end, all receive the Qi of Yin-Yang, and their bodies dwell between Heaven and Earth. They sustain life through food and breath. Why, then, are some dull and others clever, some strong and others weak, some long-lived and others short-lived? Is this caused by Heaven, or by people?”

The reply was: “The formation of the body, and whether one is dull or clever, are determined by nature from birth. Strength and weakness, long life and early death, however, are connected to what people do. The Way of Heaven unfolds naturally; the human way is determined by oneself. Those who have ample Qi in the womb, sufficient milk and food after birth, moderate diets as they grow, and restraint in their desires for sights and sounds in adulthood will be strong and long-lived. Conversely, those whose Qi in the womb is weak and depleted, who lack milk and food after birth, overeat as they grow, and indulge their desires for sights and sounds in adulthood are likely to be weak and short-lived. If one is well cared for in every respect while growing up and then follows the way of nourishing life, one’s lifespan will be beyond measure.”

Sima Tan, the Grand Historian, said: “Shen (spirit) is the root of life; the body is the vessel in which Shen resides. If Shen is used up excessively, it will be exhausted; if the body is overworked, it will decline. Shen and body cannot both be at rest, yet one hopes to endure as long as Heaven and Earth: such a thing has never been heard of. What enables people to live is Shen, and Shen resides in the body. When Shen leaves the body, a person dies. The dead cannot live again, and the Shen that has departed cannot return. That is why the sages cherish life so greatly.”

The way of nourishing life has general principles and essential points. If one cannot yet grasp them flexibly and apply them in every situation, it is enough to remember that the way of nourishing life runs counter to customary practice. By going against the usual way, one can overcome obscurity and attain clarity, achieving more than half the result. How could anyone sincerely seeking the Way fail to examine this carefully?

The Daoist Master Feng Jun’ta of the Green Ox said that methods for cultivating one’s nature—nourishing body and mind and preserving life—can be put into practice. In general, the body should be kept active, and eating should be moderate. Do not overexert yourself, and do not eat so little that you harm the body. Eat less rich, fatty food, and limit salty and sour flavors. Settle your thoughts, reduce joy and anger, avoid rushing about in pursuit of things, and practice restraint in sexual activity. In spring and summer, one may release Jing (essence) in moderation in keeping with the seasons; in autumn and winter, one should gather and conserve it. This brings one close to the way of nourishing life.

Hu Zhao of Yingchuan, whose courtesy name was Kongming, said: Ordinary people cannot be entirely free of desire, nor can they always be without anything to do. They need only bring the mind and spirit into harmony and restrain their thoughts, keeping the body calm and reducing entanglements with external things. First, remove whatever unsettles the spirit and harms one’s nature; this is one way to nourish the spirit.

The Central Scripture of the Yellow Emperor says: People receive the Qi of the Five Constant Virtues, which make up the five enduring qualities of human nature. Some are calm and others restless; each also has a disposition that is either strong or gentle. These inborn natures are not easily changed. A calm person cannot be forced into restlessness, nor can a restless person be forced into calm. Everyone has a nature of their own: going against it means losing one’s proper state, while indulging it harms life. The failing of calmness is that it may lack openness; the failing of restlessness is that it may lack subtlety. The way of nourishing life is to treat each person’s disposition with care, follow what is appropriate to that person, and guide or restrain it as needed, gradually adjusting what is increased or diminished until each person reaches a suitable state.

Calm people generally live long, while restless people generally live short lives. Yet calm people who do not know how to care for themselves may not live long, and restless people who are skilled at self-care can extend their years. Calmness is easier to manage; restlessness is harder to regulate. If they carefully follow the methods for nourishing life, both calm and restless people can care for themselves well.

Hair is where the Qi of blood reaches its furthest point; teeth are where the Qi of bone reaches its furthest point; nails are where the Qi of sinews reaches its furthest point. Brush the hair a thousand times each day, and it will be less likely to turn white. Tap the teeth morning and evening, and they will be less likely to decay. Avoid cutting the nails too often, and the Qi of the sinews will be less likely to decline.

The Central Scripture says: Speak and laugh in moderation, and do not raise your voice too high. Be humble and yielding, and do not compete with others. Speaking too much and laughing too heartily can harm the lungs and kidneys and unsettle the spirit. Excessive talking harms the lungs and dries the mouth; excessive laughter harms the kidneys and may even cause lower back pain. These effects can be verified. During hunting, catching, or fighting, laughing loudly out of delight can harm the Qi of the internal organs and sometimes cause immediate discomfort.

Some hidden ailments may go unnoticed at first, then appear a year or two later, when even skilled physicians may find them difficult to cure. The grains nourish the body, but that alone cannot prolong life. Medicines can cure illness and extend life, yet they may not suit a person’s taste. The worldly value what tastes good and fills the body; Dao cultivators cherish what prolongs life and adds years to it.

In the Suwen (Plain Questions), part of the medical classic Huangdi Neijing (Yellow Emperor’s Inner Canon), the Yellow Emperor asks Qibo: “I have heard that people in high antiquity often lived to a hundred, yet their movements remained strong and their Qi and blood abundant. People today are barely past fifty when their movements begin to weaken. Is this because the times are different, or have people themselves lost something?”

Qibo replies: “In high antiquity, those who understood the art of nourishing life followed the changes of Yin-Yang, harmonized the body’s defensive and nutritive Qi, and understood the arts of the bedchamber—the methods of regulating relations between men and women and preserving Jing. They ate in moderation, kept regular hours, and did not overexert themselves. Thus body and spirit remained in harmony, and they passed their allotted years in peace, often living to a hundred.

“People today are different. They treat wine as an everyday drink and excess as the norm. They engage in sexual relations while drunk, exhausting their Jing through indulgence and scattering the life-giving source within them. They do not know how to preserve abundant Jing or regulate their spirit; they seek only momentary pleasure and go against the art of nourishing life. Their routines lack restraint, and so they often begin to grow weak after the age of fifty.”

The Yellow Emperor said, “I have heard that the sages of antiquity studied the workings of the human body, distinguished the organs, regulated the network vessels, and enabled the channels to meet and connect, each running along its own course. Each acupoint had its place and its region; the movement of Qi and blood, whether against or with the current, followed an orderly pattern. The changes of the four seasons and the waxing and waning of Yin-Yang also followed regular patterns, while the body’s internal and external responses corresponded to one another. Is this truly so?”

Qibo replied, “The way of nourishing life taught by the sages of antiquity could be followed by most people. They avoided in time the pernicious winds and invading influences that strike when the body is vulnerable. Their minds were calm and untroubled by distracting thoughts, so their true Qi could flow freely. With the spirit kept within, how could illness arise?

“Thus, people were at ease and composed, free from anxiety and fear. Though their bodies worked, they did not feel worn out. Their Qi and blood flowed freely, and their desires were suitably fulfilled. They found their food delicious and their clothes comfortable, and took pleasure in their own customs. Whatever their status, they did not envy others; the people of that age were therefore simple and unpretentious.

“For such people, tastes and desires did not disturb their sight or hearing, and excessive or perverse things could not confuse their minds. Whether wise or foolish, they were not made fearful by external things, and so could live in accordance with the way of nourishing life. They could live to a hundred years without their movements growing weak. This was because their De remained whole, and neither body nor mind had been harmed.”

The Huangdi Zhen Jing says: “May I ask what happens when pathogenic qi surges and spreads, causing disorder?” Qibo replied: “Pathogenic qi enters the body from outside and, once inside, remains in a particular place. It disrupts the zang-fu organs, travels along with the nutritive qi and defensive qi, and stirs the person’s hun and po souls. This unsettles the mind and gives rise to dreams.”

When pathogenic qi affects the fu organs, external qi becomes excessive while internal qi becomes deficient. When it affects the zang organs, internal qi becomes excessive while external qi becomes deficient. When Yin qi is excessive, one dreams of crossing a great body of water and feels afraid. When Yang qi is excessive, one dreams of walking through a raging fire or of sexual union. When both Yin and Yang are excessive, one dreams of people helping one another. When qi in the upper body is excessive, one dreams of flying; when qi in the lower body is excessive, one dreams of falling. After eating too much, one dreams of giving things away; when excessively hungry, one dreams of asking for things.

Excess qi in each of the zang organs also produces different dreams. When Liver qi is excessive, one dreams of anger. When Lung qi is excessive, one dreams of fear and soaring through the air. When Heart qi is excessive, one dreams of laughter, joy, or dread. When Spleen qi is excessive, one dreams of singing and playing music, and of the body feeling so heavy it cannot be lifted. When Kidney qi is excessive, one dreams that the lower back and spine have become disconnected.

Jue qi, qi flowing in a counterdirection, can also enter different parts of the body and bring about corresponding dreams. When it enters the Heart, one dreams of hills and blazing fires. When it enters the Lung, one dreams of soaring through the air, or of metal objects and strange things. When it enters the Liver, one dreams of mountains, forests, and trees. When it enters the Spleen, one dreams of hills, great marshes, collapsing houses, wind, and rain. When it enters the Kidney, one dreams of standing beside an abyss or sinking beneath the water.

When jue qi enters the bladder, one dreams of walking; when it enters the Stomach, one dreams of eating and drinking. When it enters the large intestine, one dreams of fields; when it enters the small intestine, one dreams of settlements, streets, and crossroads. When it enters the Gallbladder, one dreams of fighting, lawsuits, and defending oneself. When it enters the genital region, one dreams of sexual union between men and women. When it enters the crown of the head, one dreams of being beheaded. When it enters the shins, one dreams of trying to walk but being unable to, or of being deep underground or falling into a pit. When it enters the thighs and upper limbs, one dreams of performing a ritual bow or kneeling in homage. When it enters the womb (the bladder), one dreams of searching for a place to relieve oneself.

The Yellow Emperor said: The three months of spring are called “bringing forth the old.” This means that all things begin to grow and develop, while what is old gradually renews itself. Life fills Heaven and Earth, and all things flourish and grow. People should go to bed later and rise early. They should walk leisurely in the courtyard, let their hair hang loose, relax their bodies, and allow their thoughts and intentions to unfold along with the Qi of spring. Help things grow; do not kill or destroy. Give rather than take, reward rather than punish. This is how to follow the Qi of spring and nurture life. Going against it harms Liver Qi. In summer, cold disorders may then arise, and there will be too little strength to nourish summer’s growth.

The three months of summer are called “abundant flourishing.” This means that all things grow luxuriantly and densely. The Qi of Heaven and Earth mingle, and all things flower and bear fruit. People should go to bed later and rise early. They should not resent the long days, but keep their thoughts and intentions calm and avoid anger. Let Yang Qi within the body unfold fully, and let Jing and Qi flourish like flowers and plants. Allow the breath to flow freely, as though something one loves were displayed before one’s eyes. This is how to follow the Qi of summer and nurture growth. Going against it harms Heart Qi. In autumn, disorders like malaria may then arise, and there will be too little strength to nourish autumn’s gathering; in winter, the illness may also worsen.

The three months of autumn are called “accommodating calm.” This means that all things mature and gradually settle. The weather grows increasingly severe, while the Qi of the Earth becomes clear. People should go to bed early and rise early, keeping hours like a chicken. They should quiet their thoughts and intentions to soften autumn’s harshness, gather in their Shen and Qi, and bring the Qi of autumn into balance. Do not let your thoughts and intentions scatter outward; keep Lung Qi clear and pure. This is how to follow the Qi of autumn and nurture gathering. Going against it harms Lung Qi. In winter, disorders like diarrhea may then arise, and there will be too little strength to nourish winter’s storage.

The three months of winter are called “closing and storing.” This means that all things lie hidden. Water freezes and the ground cracks with cold; people should not disturb the Yang Qi within their bodies. They should go to bed early and rise late, waiting for the daylight before getting up. Let their thoughts and intentions lie hidden, as though keeping something within and already having gained something. Avoid the cold and seek warmth. Do not let the skin open and sweat, and do not overexert or damage Yang Qi. This is how to follow the Qi of winter and nurture storage. Going against it harms Kidney Qi. In spring, disorders involving weakness and cold extremities may then arise, and there will be too little strength to nourish spring’s renewal.

Therefore, when sages follow the changes of the four seasons, their bodies are rarely afflicted by illness, and all things find what suits them; the Qi of life does not wither away. Going against the Qi of spring prevents Lesser Yang Qi from arising, and Liver Qi then undergoes internal change. Going against the Qi of summer prevents Greater Yang Qi from flourishing, and Heart Qi then becomes empty. Going against the Qi of autumn prevents Greater Yang Qi from being gathered in, and Lung Qi then becomes hot and congested. Going against the Qi of winter prevents Lesser Yin Qi from being stored, and Kidney Qi then becomes turbid and stagnant.

The Yin-Yang of the four seasons is the root of the growth and transformation of all things. Thus, sages nurture Yang Qi in spring and summer and store Yin Qi in autumn and winter. By following life’s fundamental laws, they can move with all things through the changes of birth, growth, gathering, and storage.

People whose livers are associated with the color green should eat salty foods; soybeans, pork, and chestnuts are all salty. People whose hearts are associated with the color red should eat sour foods; hemp seeds, dog meat, and plums are all sour. People whose lungs are associated with the color white should eat sweet foods; rice, beef, and dates are all sweet. People whose spleens are associated with the color yellow should eat bitter foods; wheat, lamb, and apricots are all bitter. People whose kidneys are associated with the color black should eat pungent foods; yellow millet, chestnuts, and the meat of a bird called ying are all salty. People whose kidneys are associated with the color black should also eat pungent foods; yellow millet, ying-bird meat, and peaches are all pungent. Pungent flavors disperse Qi (vital energy); sour flavors gather it; sweet flavors relax it; bitter flavors strengthen it; and salty flavors moisten it.

When using medicines to attack pathogenic influences, the Five Grains should nourish the body, the Five Fruits should complement them, and the Five Domestic Animals should provide supplementation. These should be combined with foods of the appropriate five flavors so that Jing (essence) and Qi can grow and become abundant. The five flavors—pungent, sweet, bitter, salty, and sour—each have their own effect: some disperse Qi, some gather it, some relax it, some strengthen it, and some moisten it. These principles are described in relation to the changing seasons, the illnesses affecting the Five Organs, and the flavors suited to each.

Looking for a long time damages the blood; lying down for a long time damages Qi; standing for a long time damages the bones; walking for a long time damages the sinews; and sitting for a long time damages the muscles. These are called the “five forms of overexertion that cause injury.”

When someone falls from a high position, even without being struck by an external pathogenic influence, their spirit may suffer inner damage, and their body may consequently decline. Even without strange calamities coming from outside, someone whose heart is long caught in torment as fierce as ice and fire may suffer internal rupture, vomit blood, and die. Someone who was once wealthy and later becomes poor may, even without being struck by an external pathogenic influence, develop dry, withered skin and contracted sinews and vessels; the body grows weaker day by day, and the inner constitution declines along with it. The harm caused by changes in wealth and poverty is less severe than that caused by gains and losses of power. Thus, illnesses caused by poverty and wealth mostly damage the physical body.

Cultivating one’s nature means continually practicing good actions until goodness becomes one’s nature. Then one’s conduct naturally accords with the right way, and things go smoothly without deliberate effort. When one’s nature is oriented toward goodness, misfortune from outside is less likely to take root, and calamity will not arise. This is the fundamental principle of cultivating one’s nature.

Those skilled in cultivating their nature prevent illness before it begins. Thus, cultivation is not simply a matter of taking medicine or consuming the qi of rosy clouds—a term in Daoist dietary practices for absorbing the energy of the clouds’ radiance. More important is embodying the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) and fully developing all the virtues. Even without taking medicine, one may hope to live a long life. If one’s virtue is deficient, even taking miraculous medicines such as jade wine and the Golden Elixir may not prolong one’s life. The Laozi says that a person can walk on land without fearing tigers or rhinoceroses because of the protection afforded by the Dao and virtue. How, then, could taking medicine alone ensure longevity? The sages prepared medicines to help those who had not cultivated their virtue.

Some people refuse to examine their faults. They suffer from illness for a long time but cultivate no virtue, and even when pain and sickness haunt them throughout their lives, they never regret or change their ways. Perhaps this is why Qibo and Hehuan, the renowned physicians of antiquity, passed away, and why Pengzu and Lao Dan, legendary long-lived figures, ultimately met death.

Ji Kang said that there are five obstacles to nourishing life: being unable to let go of fame and profit is the first; being unable to restrain joy and anger, the second; being unable to give up sensual pleasures, the third; being unable to abstain from rich foods, the fourth; and having a restless mind and dissipated spirit, the fifth. If these five habits are not changed, then even if one longs for a long life, recites profound words, savors the finest teachings, and breathes in the qi of the sun, one still cannot change one’s conduct and will remain liable to die young.

If the heart is free of these five obstacles, sincerity and trustworthiness, and a willingness to follow the right way, will grow day by day, and virtue will steadily become more complete. One can receive the protection of the spirits without praying, and prolong one’s life without seeking longevity. This, too, is a fundamental principle of nourishing life. Anyone who keeps benevolence and righteousness firmly in mind and is not burdened by excessive offerings, attachments, and similar concerns is already close to this state.

Qibo said: When people reach the age of forty, their Yin energy and vitality begin to decline. Half their hair turns gray, and their daily routines become harder to manage than before. At fifty, the body feels heavy, and the ears and eyes are no longer as keen. At sixty, Kidney Qi weakens, most of the hair turns gray, and the body’s openings and passages become less clear. The lower part of the body grows weak while the upper part becomes relatively excessive, and tears and nasal discharge flow more easily.

Those who understand the Way of nourishing life can preserve their strength; those who do not are more likely to grow old. All things arise from the same Dao (the Way), though they bear different names. The wise see how they are connected; the ignorant see only their differences. The ignorant lack sufficient vital essence and energy, while the wise have them in abundance. Their ears and eyes remain keen, and their bodies are light, strong, and agile. Even in old age, they can remain robust, with their bodily functions working more effectively.

Thus, the sage follows nature, neither acting recklessly nor insisting on forcing matters. They take pleasure in calm simplicity and stillness, and rest in a state of emptiness. In this way, they give the mind room to unfold while preserving stillness, prolonging their lifespan as if they shared the beginning and end of Heaven and Earth. This is how the sage nourishes themself.

The Perfected says: Even if one takes medicinal preparations, substances used to nourish the body or support cultivation, it is difficult to live a long life without understanding how to care for body and mind.

To cultivate one’s nature, do not sit motionless immediately after eating your fill, and do not sit for long periods throughout the day. Both can shorten your life. Move moderately, but do not overexert yourself or force yourself to do what you cannot manage. After a meal, walk slowly along a regular route; this brings comfort. As the saying goes, flowing water does not easily become foul, and door hinges are not easily eaten by worms: both stay sound through frequent movement.

One should not eat at night. After a meal, walk about; ideally, walk back and forth for several miles. If you sit still as soon as you have eaten your fill, the food cannot digest and disperse. Over time, it accumulates inside the body and invites many illnesses. Eat a little less at each meal and, if needed, eat more often. Do not eat so much at once that it is difficult to digest. In daily life, keep yourself in a state of being “as if slightly hungry when full, and as if slightly full when hungry.” Do not eat to excess.

Those skilled at caring for body and mind wait until they are somewhat hungry before eating, and somewhat thirsty before drinking. Walk after a meal; afterward, have someone massage your abdomen with powder, making several hundred strokes. This aids digestion and greatly benefits the body, allowing one to eat without becoming ill.

When outdoors at night, keep your mouth closed. If you open it, dark harmful influences—the malign energy described in this text—may enter. When sleeping, it is best to lie on your side with your knees bent. Do not lie rigidly on your back like a corpse. Take care and remain alert.

Some people seek only momentary pleasure and do whatever they please. They believe themselves wise and knowledgeable about fate, disdain convention, indulge their desires, and exhaust their vitality, with no intention of caring for their bodies over the long term. Even when they hear these words, they are like wind passing their ears or a flash of lightning before their eyes: nothing takes hold. They sink into pleasure, their bodies gradually wither, and they accept this willingly. How, then, can one speak to them about nourishing life? Not only do they refuse to accept it, they call it absurd talk. Speaking to such people about nourishing life is like holding up a bright mirror for the blind or playing music for the deaf.

The Baopuzi says: The human body is like a state. The chest and abdomen are like the palace; the limbs, spread throughout the body, are like the borders of the state; the arrangement of the joints is like the ranks of officials. Shen (spirit) is like the ruler, blood is like the ministers, and “black” here means the vital energy on which the circulation of Qi and blood depends, and is like the people. Thus, knowing how to regulate the body is like knowing how to govern a state. When the people are cared for, the state can be stable; when the body’s vital energy is cared for, the body can be preserved. If the people disperse, the state perishes; if vital energy is exhausted, the physical form dies. The dead cannot be brought back to life, and what is lost cannot be restored.

Therefore, those who have achieved self-cultivation remove hidden dangers before misfortune arises and treat illness before it appears. They prepare in advance, before events unfold, rather than waiting until a problem has passed beyond remedy and then regretting it. The people are hard to care for, yet easily fall into disorder and danger; vital energy is hard to clear, yet easily becomes turbid. One must therefore use authority and benevolence with care to preserve the state, and restrain cravings and desires to strengthen the blood and Qi. In this way, True Oneness—the fundamental Qi that keeps body and mind unified—can remain, the Three Sevens, the cultivation essentials described in the text, can be maintained, all manner of harm can be kept at bay, and life can be prolonged.

From the age of fifty to one hundred, one should keep good medicines at hand, speak words that are beneficial, and avoid repeatedly allowing confused thoughts to arise in the heart. One should always approach all things with deep sincerity and respect. Never pretend to do good merely to please others.

The Daoji Jing says: If the pillow is too high, it puts pressure on the liver; if it is too low, it harms the lungs. A pillow four inches high is suitable, and the pillow mat should be soft, so that breathing can be smooth and unhurried. The Daolin Pin and Guanmen Jing say that when practicing the circulation of Qi, the pillow should be two and a half inches high.

The Taiqing Jing says: The Shen Zhen Fa records that on the fifth day of the fifth month or the seventh day of the seventh month, one should take cypress wood from the mountains and make a pillow one foot two inches long and four inches high. Hollow it out so that it can hold one dou and two sheng, and make it three inches and five fen wide. Use the red heartwood of the cypress as a lid, four fen thick. Make three rows of holes in the lid, forty holes in each row, for a total of one hundred and twenty holes. Each hole should be large enough to hold a grain of millet or foxtail millet. Then place the medicines inside and use it.

Medicinal substances such as chuanxiong, Chinese angelica, white angelica root, magnolia flower, wild ginger, shansu, yaoben, magnolia, and cistanche should be prepared by boring 120 small holes, each large enough to hold a grain of millet or foxtail millet. The substances are then placed in the holes for use.

The 24 medicinal substances listed above correspond to the 24 solar terms of the year. Eight poisonous medicinal substances are added to correspond to the eight winds: aconite root, aconite lateral root, hualu, Chinese honeylocust thorn, yincao, yushi, pinellia, and asarum.

The total comes to thirty-two medicinal ingredients. Blow away any impurities and chew them into small pieces. Place the toxic ingredients beneath the herbs and spices, then fill the pillow in order. Make a cloth pouch in the middle of the pillow, wrap the medicine in it, and set it inside.

After resting on it for one hundred days, your sinews and bones will grow strong and your complexion will become radiant. After a year, fragrance will emanate from your whole body. After four years, white hair will turn black and lost teeth will grow back. Make a separate pouch for the medicine. Whenever you go to sleep or get up, put the medicine inside and cover it so its vapor does not escape. Replace the medicine each year, using a full dou of all thirty-two ingredients. Keep this up for four years: white hair will turn black and lost teeth will grow back. Make a separate pouch for the medicine, and whenever you go to sleep or get up, put the medicine inside and cover it to keep its vapor from escaping; replace it with fresh medicine each year. When the thirty-two ingredients amount to one dou and two sheng, take three he, seven gui, eight cuo, and four-fifths of a fen of the powdered form of one ingredient. Since medicinal ingredients vary in weight and density, adjust the amounts according to their weight and how loosely or tightly they are packed.

The following are the amounts for each shi of medicine, according to the grades and measures used in the medicinal formula of the Great Dispersion Family (Da San Jia): ten liang and six zhu of the wood ingredients, equivalent to one sheng and four he; three liang and twenty zhu of dried ginger, equivalent to five he; three liang and fourteen zhu of cinnamon heartwood, equivalent to five he; two liang and four zhu of fangfeng, equivalent to four he; two liang and nine zhu of platycodon, equivalent to four he; one liang and twenty zhu of ginseng, equivalent to three he; seventeen zhu of scutellaria, equivalent to one he; one liang and twenty-one zhu of asarum, equivalent to three he; nineteen zhu of aconite, equivalent to one he; eighteen zhu of poria, equivalent to one he; one liang and six zhu of alum, equivalent to one he; and sixteen zhu of oyster shell, equivalent to one he. These are the traditional proportions for each ingredient. When totaling them, check each amount individually. The ingredients intended for the pillow should first be weighed separately according to the prescribed measures.

This section gathers dietary prohibitions and principles for nourishing health.

Wang Min, the Hermit of the Mountain, says in Treatise on Nourishing Life that illness often enters through the mouth, so eating should be restrained. Overexertion harms the body, while quiet recuperation helps preserve one’s innate nature. Sour and salty foods should be eaten at regular times and in moderation; this is a common method doctors use to regulate the body. Tonifying or purging should be chosen according to the nature of the food and medicine. The principles are clear: a balanced diet helps regulate the constitution, while medicinal treatment affects longevity.

Ferns and liao, a kind of plant, injure the sinews; garlic and Chinese chives harm the blood; eating pungent foods raw depletes Qi; and the sharp flavor of scallions, along with grilled foods, disturbs the spirit. These are all matters to guard against when nourishing health. The four kinds of plants known as white mugwort, plantain (pronounced “xia”), burdock, and alfalfa, by contrast, are considered beneficial to the body.

The key to reducing desires is to think less; the key to making progress is to maintain a steady resolve.

All Five Pungent Foods, meaning spicy and stimulating foods, can interfere with the effects of medicine and disturb a person’s spirit and Qi. Men should avoid eating too much peach, plum, rapeseed, garlic, and Chinese chives. It is best to reduce them gradually until they are given up.

People under forty should not rely entirely on tonifying pills and powders, because at that age Yin has not yet become sufficient, while Yang remains relatively strong. Particular caution is needed. If supplementation is desired, choose medicines with mild properties and slow, free-flowing effects.

Do not eat after the You hour, roughly five to seven in the evening. In winter, when the nights are long, or for people with a constitution prone to heat, a small amount of warm, soft food may be eaten. After eating, move the body to aid digestion; otherwise, beriberi may develop.

In spring, take off cotton-padded clothing at night, and do not switch too early to thin clothes. Otherwise, you may catch a chill and develop cholera, or experience indigestion or a headache.

After coming in from the heat, when drenched in sweat, do not bathe or rinse your mouth right away, lest the five viscera become dry and bodily fluids diminish.

Outdoors, do not let lamplight shine on your head or face, and do not cover your head and face with a quilt. Also, do not breathe with your mouth open. In both winter and summer, avoid resting your head on cold objects such as iron or stone, as this may damage your eyesight. “Pillow ling” probably refers to resting one’s head on something cold and hard.

In the Baopuzi, someone asks, “Does what is called harming the body refer to sexual relations between men and women?” The reply is, “How could it refer only to that?” Still, important methods for nourishing life and longevity do indeed include the arts of the bedchamber—health practices for regulating sexual relations between men and women. The original passage then goes on to mention such matters as avoiding cold, hard objects as pillows in winter and summer.

The Baopuzi says: Someone asked, “Does what is called ‘harming the body’ refer specifically to sexual relations between men and women?” The reply was: “How could it be limited to just this one matter? Still, important methods for prolonging life and extending one’s years do indeed include the art of the bedchamber”—a method of health cultivation involving the regulation of relations between men and women. Those who understand its principles can prolong life and dispel illness; even those who understand less will at least avoid harming themselves through it. If people learn, while still young and vigorous, how to ‘return the Yin Elixir to nourish the brain’—an ancient bedchamber practice said to replenish the brain and marrow—and how to ‘gather the seven fluids in the long valley’—an old term for practices that collect and cultivate vital essence—then even without taking medicines they can live to three hundred years, though they cannot become immortals. The ancients compared those who knew nothing of these methods to people traveling across ice only to meet boiling-hot soup head-on, or to feathers wrapped around fire and left there: their situation is perilous.

When a person lacks the intelligence for a task but forces themselves to think it through, they harm their body. When they lack the strength but insist on lifting heavy objects, they harm it as well. Deep worry and prolonged anxiety harm the body; so do sorrow and exhaustion, excessive joy, urgently chasing desires, and constant distress. Talking and laughing for too long, keeping irregular hours, drawing bows and firing crossbows, vomiting after drinking too much, going out immediately after a full meal, running until breathless and weak, and excessive cheering or weeping all harm the body. The same is true when Yin and Yang Qi cannot join and come into balance. When Yang Qi accumulates to its utmost, it is eventually depleted, and the person dies as a result. This is contrary to the way of nourishing life.

The methods of nourishing life therefore include not spitting too far or walking too fast; not exhausting the ears and eyes; not sitting until fatigued or lying down excessively. Put on more clothes before the weather turns cold and take them off before it becomes hot. Do not wait until you are famished to eat or until you are parched to drink. Do not overeat, since too much food can stagnate and cause illness; drinking too much can lead to phlegm and fluid disorders.

Do not overexert yourself or indulge in excessive ease. Do not sweat profusely or spit too much. Do not ride in a carriage or on horseback at a gallop, and do not gaze into the distance for too long. Do not eat too many cold or raw foods, drink facing into the wind, bathe too often, let your ambitions run unchecked in pursuit of distant goals, or deliberately make things of excessive ingenuity. Do not grow heat-loving plants in winter, or let yourself become too chilled in summer. Do not stay outdoors under the open night sky or fan yourself in the open air. Avoid going out in severe cold, intense heat, strong winds, or heavy dew.

Nor should you consume too much of any one of the five flavors. According to this passage, too much sour flavor harms the spleen, too much bitter flavor harms the lungs, too much pungent flavor harms the liver, too much salty flavor harms the heart, and too much sweet flavor harms the kidneys. This follows the natural principles by which the Five Phases generate and overcome one another. “Harming the body” does not necessarily make itself felt at once; over time, it wears away one’s years.

Those skilled in nourishing life rise and rest in accord with the four seasons, keeping their daily routines calm and measured. They know how to move and stretch their sinews and bones, how to use breathing practices to keep harmful influences at bay, and how to replenish or regulate the body so that Qi and blood flow freely. They also know how to balance exertion and rest. They restrain anger to nourish Yin and temper excessive joy to nourish Yang. Then they use herbal medicines to repair deficiencies in the body and take the Golden Elixir in pursuit of enduring life. In broad terms, the way of cultivating one’s nature consists of these things.

The Yellow Emperor said: In the course of a day, take care not to eat too much at night. In the course of a month, take care not to get very drunk at dusk. In the course of a year, take care not to travel far at dusk. Over the course of a lifetime, take care not to light a lamp at dusk. During sexual relations, do not let old resentments give rise to hatred. Do not eat or drink warm foods or beverages if, when they are served, you cannot see their shadows; otherwise, you may suddenly fall ill. If your abdomen becomes distended after eating, take a purgative promptly. After eating very hot or salty food, do not immediately drink cold water, or water while still drunk, or you may lose your voice.

Alcohol can help medicines take effect. Those who practice Qi methods or abstain from grain to cultivate health may drink two or three cups of medicinal wine when an old illness requires treatment, to help the medicine circulate. Drinking too much and becoming very drunk causes harm: it damages the stomach and intestines, the spleen, bone marrow, and sinews, shortens life, and disorders the emotions. Alcohol should therefore be consumed with particular restraint.

Han Rong of Yingchuan, whose courtesy name was Yuanchang, said: Alcohol is the essence of the Five Grains. Its flavor is rich and pleasing; it can benefit people, but it can also harm them. If, after taking powdered medicine, a person eats too much or is weakened by hunger, and then is exposed to wind, cold, mist, or dew, they should drink a suitable amount of alcohol to help disperse harmful influences and ward off wind and cold. Alcohol carries the medicine’s effects through the body, and nothing is better for this purpose. Yet alcohol affects the blood vessels and the cultivation of body and mind, so it should be taken cautiously.

Alcohol can make a person feel temporarily stronger. Things one would not want to do, or could not manage, while sober may be attempted by force when drunk. With long-term drinking, one’s tolerance grows. Alcohol is hot and drying, and is harmful to the body; over time, it weakens physical strength and clouds the spirit. This is how alcohol damages one’s natural endowment and puts life at risk.

When sleeping, do not point your head north, and do not leave a lamp burning outdoors. The ancients believed these things unsettled the hun and po, along with the Six Spirits—the protective deities of the body in Daoist belief—and made people prone to sorrow and fear. Do not eat facing north, urinate facing north, or sit facing north for a long time while thinking; the ancients regarded these practices as inauspicious. When rising, do not spit or curse while facing north, lest you offend deities such as the Star Lord Kui. Do not dress or put on your hat while facing north. And do not stare directly at the light of the sun or moon, lest you damage your eyesight.

Do not take off your clothes when drenched in sweat. The ancients believed that this made it easy to catch a draft and suffer paralysis on one side of the body. After sweating from hot food, do not immediately stand in the wind, as this could bring on convulsions and headaches, and make the eyes water and become sensitive to light.

Do not sing while sleeping, as this was thought to invite misfortune. Do not speak loudly outdoors, lest you deplete your strength. Do not keep a brazier beside your head while sleeping: its rising heat can make the eyes red and the nose dry, and may also blur the vision.

In winter, keep the feet warm and the head cool; in spring and autumn, keep both feet and head cool. The ancients considered this a regular practice that those seeking to preserve their health should follow. Each morning upon rising, carefully tend to your mind and vitality. After sunset, do not shout at people or speak harshly. Do not point your feet toward a fire, or curse at turtles and tortoises. Do not sigh or cry out, “What should I do?” The ancients called such actions “inviting calamity” and said they should especially be avoided. Do not sit with your knees drawn up and your arms folded over them, or let your hair fall across your face; both were considered inauspicious.

Hearing good news early in the morning is an auspicious sign. If you hear bad news, spit once in the direction it came from; this was thought to turn bad fortune into good. If you have a nightmare, do not tell anyone about it in the morning. Instead, hold a mouthful of water, spray it toward the east, and say, “May the bad dream cling to plants and trees; may the good dream become precious jade.” This will dispel misfortune.

When entering the mountains or forests, first take off your left shoe. If traveling a long distance by carriage or on horseback, do not look back; the ancients believed that doing so could cause your spirit and vital energy to leave your body.

Do not deliberately kill any living creature, whether bird, insect, or beast. Turtles and snakes were believed to be especially spiritual, unlike other animals. If you accidentally kill one of these beings of spiritual power, or thereby draw harm from spirits of the underworld, you should take particular care.

Do not travel far in steady rain or dense fog.

When going out, walking, sitting, or lying down, regularly visualize the stars of the Northern Dipper’s bowl above your head. Then, whichever direction you travel in, you will have good fortune.

Do not eat the meat of animals associated with the zodiac birth signs of your parents, your siblings, or yourself. The scripture says this will make the hun and po souls uneasy and the mind and spirit unsettled. It may also lead to children in the household who fail to honor their parents or whose siblings are at odds.

If you accidentally put your clothes on inside out while dressing in the morning, say that it is an auspicious sign and wear them as they are, without worrying. If a bright light appears on your clothes, shake them three times and recite, “Misfortune, go away; misfortune, go away.” The scripture says this will avert disaster.

Do not block wells or ditches where water collects; the scripture says this can cause blindness. Do not wash your hair in the afternoon, when Yin energy begins to rise. Otherwise, your mind and spirit may grow weak, you may sweat excessively or have many dreams, or you may develop head wind, a type of headache.

When crossing a stream, do not bathe in it if it contains sand fleas or water crossbows, harmful creatures said to live in the water. When fording, wait for donkeys and horses to cross first, then follow them. A creature called “Shegong” can kill a person by striking their shadow. You can first strike the water with an object; once the water crossbows have fired, cross quickly.

If a mountain has black soil with spring water flowing from it, it is not suitable for a long stay. Eating local food regularly may cause you to grow thin and fall ill over time, and may also lead to sudden outbreaks of sores.

Some mountain caves have been mined for copper or treasure. They may be entered only in the third or ninth month; in other months, the mountain’s Qi is closed in, and anyone who enters may die suddenly. In the third or ninth month, wait for the mountain’s Qi to disperse, then enter quickly; there will be no harm.

Laozi’s Scripture on Nourishing Life says: Be careful when eating. Do not eat while lying face down, as this is considered inauspicious. When eating hot food, do not let sweat drip into it, lest it harm your body. Cold food may cause toothache, while food that is too hot may burn your lips. After eating, massage your abdomen two or three hundred times; the scripture says this can dispel all kinds of illness. Do not let mercury touch your teeth, or they may loosen, become swollen and painful, or even fall out.

Do not use or eat alum, a mineral medicinal substance, before it has been processed; the scripture says this can harm the heart and liver.

When taking elixirs of immortality, face the direction associated with your own birth sign. After taking them, do not speak of death, funerals, or other inauspicious matters, lest you offend the Fetal Spirit, the deity who governs pregnancy, and render the medicine ineffective. When taking divine medicines, do not face north. Taking them on a Hai or Zi day may cause the gums to swell and the teeth to loosen or fall out.

When taking immortal medicines, one should take them regularly on one’s “natal day,” the day corresponding to one’s birth-year stem and branch. After taking the medicine, do not speak of death, funerals, or other ill omens, lest you offend the Fetal Spirit, the deity traditionally believed to govern the fetus. Otherwise, even if you have taken the medicine, it may bring no benefit. When taking divine medicines, do not face north, and do not take them on a Hai or Zi day.

Shen Yi’s instructions say: A Daoist’s hair-tying and grooming, eating and daily activities, and even their shoes, pillow, mat, and bedding should not be seen by people who do not practice the Dao, lest they be offended or disturbed.

Chen Anshi’s instructions say: When taking medicinal substances, one should avoid garlic, pomegranate seeds, pork, and dog meat.

Huang Shigong’s instructions say: One must not chew cassia twigs every day, or the bones and sinews may be harmed.

When fasting, do not come into contact with the foul odor of a corpse. According to traditional health practices, corpse qi entering the spleen and stomach can cause a white coating to form on the tongue and persistent bad breath. If contact is unavoidable, one may drink a little wine beforehand, but it is best to avoid contact altogether.

If you eat hot food before the chill has fully left your body after being cold, this can easily bring on illnesses caused by pathogenic Wind.

Washing your hair immediately after eating your fill can easily cause head Wind, a category of head ailments in traditional medicine.

If copper utensils are used to cover dishes, sweat dripping into the food will spoil it. Zhang Heng of Nanyang, courtesy name Pingzi, said: At the winter solstice, Yang qi is stored within, and the stomach tends to be warm, so warm foods are easily digested. At the summer solstice, Yin qi lies hidden, and the spleen and stomach are weaker at transforming food, so what one eats is harder to digest. At the turn of the seasons, one should avoid foods that conflict with the season. The saying that “eating out of season harms the body” means that it can shorten one’s life.

Chen Ji of Yingchuan, courtesy name Yuanfang, said: Many illnesses and losses of lifespan arise from improper eating and drinking, whose harm can exceed that of sensual desires. One can go for years without indulging in sights and sounds, but cannot go even a day without eating; thus, proper dietary care brings great benefit, while improper eating causes more immediate harm. Foods differ in their qualities and flavors, and may conflict with one another. If one violates a dietary prohibition, illness or poisoning may result. Mild conditions may gradually build up before becoming apparent; acute ones may strike quickly. For example, eating dates after drinking wine can easily leave a person feeling dazed and unwell, and this is quite common.

Gao Ping Prince Wang Xi (courtesy name Shushi) said: Food should not be mixed indiscriminately. Different foods may be incompatible with one another, causing rashes and toxic reactions. In people who react slowly, the harmful effects build up gradually and illness appears later; in those who react quickly, a clash between foods can bring on illness soon afterward. Eating dates after drinking wine can make a person feel drowsy and tight in the chest—a common occurrence.

Gao Ping Prince Wang Xi (courtesy name Shushi) also said: Food should not be mixed indiscriminately, because some foods are incompatible with one another. They may cause no obvious discomfort at first, but over time they can make a person ill. During the period from the summer solstice to the division of the seasons, eating rich, fatty foods, cakes, and the like can lead to incompatibilities with wine and fruit. Not everyone will necessarily fall ill at the time. But in autumn, as the seasonal energies shift, Yang energy wanes and Yin energy grows stronger. When cold arrives all at once, many kinds of severe, sudden illness can occur, sometimes even causing sudden death. This happens because people indulge too much in cooling themselves during summer and eat without restraint. The foolish take the day they fall ill as the beginning of the disease, unaware that its cause has been taking shape gradually for a long time.

This concludes Chapter Three of the Complete Collection of Zhiyan.

Complete Collection of Zhiyan, Chapter Four

Written by the Daoist Fan Xiuran of Yuxue, Kuaiji.

The Movement of Qi and the Seasons

The Qi of the Primordial Unity—the original Qi that existed before Heaven and Earth were divided—gave rise to existence from nonexistence. This existence is called Taiji (Supreme Ultimate). Taiji gave rise to the Two Principles (Yin and Yang); once these separated, the Four Images (the four states manifested through the transformations of Yin and Yang) became distinct. Yin and Yang continually transform, and thus the myriad things come into being.

Once the myriad things have taken shape, people differ in their dullness and intelligence, and their lifespans differ in length. This is likely because the original, harmonious Qi of Heaven and Earth that each person receives varies, as do the amounts of clear and turbid Qi within the body. Most people in the world cannot follow the seasons or harmonize their Qi; nor do they know how to regulate what is within and settle the spirit. They believe that growing old is inevitable, let their bodies decline, and resign themselves to the limits of their allotted lifespans. This is truly lamentable.

The human body has Qi, just as rivers have water. Water can capsize a boat, but it can also carry one; Qi can nourish the body’s growth, but it can also bring about its decline. Only when water gathers to great depths can it carry an extraordinary vessel; only when Qi gathers to great depths can it sustain an extraordinary lifespan. Where water accumulates deeply, a spring must form; where Qi accumulates deeply, it must reach the “Jing Field,” the place where Jing and Qi gather. The Jing Field is where the spirit resides. As long as the spirit remains, the body can endure; when the spirit departs, the body dies. Thus, the way to long life is to gather and use Qi, while preserving and nourishing the spirit.

Laozi’s Scripture of the Western Ascension (Xisheng Jing), a Daoist classic, says: “When the body is empty and still, the myriad things will come; when the heart is empty and still, harmonious Qi will return.” Those who are skilled at nourishing the body therefore gather body and mind within themselves, allowing nothing to scatter outward. They conceal themselves among the people and do not display their sharpness. Thus, a noble person who governs a state must first avoid claiming the state as their own. Even if they themselves cease to cling to it, the state will not perish; instead, it will flourish. The people will not dare to scatter, and the state will again become prosperous. If one recognizes the constant Dao and acts in accordance with it, one can return to the root. When people indulge in pleasure and squander their lives, their vitality is continually depleted; once they act wrongly, their lifespan runs dry.

The Great Dao of the world is vast, profound, and unceasing, obscure and chaotic, beyond measure. Deliberately seeking to know it takes one away from it; pursuing it insistently makes it more distant; the more one tries to approach it, the farther away one becomes. Thus, sages do not attach themselves to the world, to spirits, or to the myriad things. They remain empty and still in body, and take Wuwei (non-action) as the heart. Together, these are called “the body of no-body and the heart of the original mind”—a body and mind that do not cling to form or thought. This may be called guarding the spirit. To guard the spirit and thereby penetrate what is subtle is to be in accord with the Dao.

The Mysterious Teachings of the Huang-Lao Scripture (Huanglao Jing Xuanshi), a classic of Huang-Lao Daoism, says: “Heaven and earth bring about transformation, and through this the myriad things continually come into being. When people bring about change through their own way, however, their bodily form and spirit gradually wear away.” When the spirit is continually spent on change and action, Jing and Qi are exhausted, and the body grows weak. In its foundation, the body is formed from Jing and Qi, while Jing and Qi in turn arise from the spirit. If one does not dissipate Jing and Qi or allow the spirit to be carried along by external things, one can accord with the De of Heaven and abide together with the Dao.

It is also said: The Dao is the root that governs Qi, while Qi fills the body. Those who know how to nourish Qi can realize their aspirations; if Qi is poorly nourished, the body will be harmed. The method for regulating Qi is to eat sparingly and in moderation, move the body, and bring the breath into harmony. When the breath rises gently, do not let it disperse. Wait for it to turn back suddenly, then let it return, its movement like drifting smoke. Keep the body and posture upright, focus the mind, and hold firmly to both inner and outer, allowing the upper and lower parts to settle into calm. Let Shen and Qi circulate throughout the body. Once they have been cleansed and brought into harmony, Qi will fill the four directions. During practice, keep your attention on Guanyuan, the Dantian below the navel, so that Qi becomes full and firm. Then send it outward, and all manner of harmful influences will leave of their own accord.

The Laozi says: By drawing in the breath and swallowing vital essence, one may receive the profound meaning of the mysterious scriptures. The essentials of the way to long life are subtle and unfathomable; they can enter and emerge from the hidden realm. Above, guard Yunmen, an acupoint in the chest; below, guard Linggen, the root of the lower body. Breath is like a cloud, needing no support; it is also like water, with no visible source. Original Qi is blended and undivided, changing and returning to stillness and clarity. Observe and grasp it carefully; if you sustain this over time, a numinous response will arise naturally. Understanding these things is not difficult, but putting them into practice is.

Those who cultivate themselves and care for their health take De as the vehicle of the body, the Dao as the horse of Qi, Jing as the root of the hun, and the eyes as the gateway of the po. When the body moves recklessly, De disperses; when the breath escapes, one turns away from the Dao; when Jing is depleted, the hun is damaged; when the eyes move restlessly, the hun becomes scattered. Therefore, the sages keep the body still, as though closing the carriage doors. They use the Dao to govern the breath, Jing to nourish the hun, and the eyes to guard the po. They gather in the body and breath, store up Jing, and conserve the light of the eyes. In this way, Dao and De become empty, still, and settled; the hun and po grow firm. They preserve the body and focus the spirit, thereby accomplishing all kinds of Daoist arts and transforming in accord with the Dao, without fear even in the face of danger. If you can cultivate yourself in this way, you will have grasped an essential key to attaining the Dao.

A person’s life cannot begin again, so use the method of regulating Qi to nurture it. Preserve the breath and comprehend the Great Dao, and you can extend your years and live long. Shen is Jing and Qi; cherish Jing, and Shen will become abundant. When Shen is abundant, you can live long.

When Qi moves through the body, this is called the Dao (the Way); when Jing and Qi are stored within, they are called treasures. Guiding Qi is also called refining Qi or lengthening the breath. In practice, keep the body straight and lie on your back, clench your hands, rinse your mouth, then swallow the saliva in three portions. To guide Qi, inhale through the nose and exhale through the mouth. Gently draw the breath inward through the nose to guide Qi into the body. Do not inhale too deeply, or it will be difficult to exhale smoothly.

At the beginning, inhale five times for each exhalation. Near the end of each exhalation, gently let out one small additional breath, then inhale through the nose; otherwise, coughing or rebellious Qi may result. Before practicing, let the body settle and the breathing become even. Do not force or struggle against the breath. If your breathing is still unsteady, pause and resume once it has settled. Practice consistently, without exhausting yourself. When the breath flows smoothly, the body will also become calm.

When breathing through the nose is even, Qi will circulate. If you feel warm or begin to sweat, do not get up right away. Continue resting quietly and allow yourself as much time to recuperate as possible. The scripture says that, over time, the Three Worms—harmful creatures believed in Daoist health practices to live within the body—will leave of their own accord, and the mind will become clear.

At night, recite these invocations:

The Eastern Green Tooth, a green numinous being of the East: consume the Green Tooth, drink the rosy dawn, and swallow it in three portions.

The Southern Cinnabar, a red numinous being of the South: consume the Cinnabar, drink the water of the Cinnabar Pool, and swallow it in three portions.

The Central Wu and Ji, the Earth Qi of the center: let the spirit and Qi rise in vigor. Consume Jing and Qi, drink the sweet spring water, and swallow it in three portions.

The Western Bright Stone, a luminous numinous being of the West: consume the Bright Stone, drink the numinous fluid, and swallow it in three portions.

The Northern Dark Nourishment, a mysterious numinous being of the North: consume the Dark Nourishment, drink jade syrup—a sweet substance like jade—and swallow it in three portions.

Follow this practice for thirty days. The scripture says that all the worms within the body will die, the proper spirit and Qi will naturally settle, and the Hidden Corpse—the impure, harmful Qi said in Daoism to lurk within the body and obstruct cultivation—will no longer return to the heart. One will then be able to become an immortal.

The Middle Scripture of the Jade Calendar of Laozi says: “The way to nourish life is to keep away from worldly affairs, return simply to stillness, and nurture the original Qi; harmonize Jing and Qi, accumulate Shen, and restore life to its original nature; carefully restrain desire, cultivate the Dao, and preserve oneself.”

The Central Scripture of the Jade Calendar of Laozi says: The method of nourishing life lies in cutting off worldly distractions, returning to stillness, and nurturing the original Qi. Harmonizing Jing and Qi and storing up Shen can restore vitality. Be cautious with desire, cultivate the Great Dao, and uphold what is natural. Take care not to strain the body with exercises such as daoyin; nor should you abstain from grain and food, lest you damage Jing and Qi. Do not let the Six Jia Yin-Yang methods of cultivation, associated with the sexagenary cycle and Yin-Yang, disturb body and mind. If the heart grows wild and thoughts become scattered, Shen will leave the body, which will eventually wither like a dry bone standing alone and return to the Yellow Springs. One should dwell quietly in a secluded room, nourish Shen, and reflect carefully on these principles. Then one can understand that the Great Dao follows what is natural. The so-called “Three Ones Chapter,” which discusses the Three Ones within the body, is the foundation of original Qi and takes its model from the harmony of nature. Its essential point is to embrace and uphold the One without ever departing from it.

The Inner Traditions of Emperor Wu of the Han records that the Queen Mother of the West told Emperor Wu that the “way of practicing increase and transformation” spoken of in the True Scripture of the Most High means “increasing Jing” and “transforming the body.” Those able to increase Jing and transform the body may be entered in the registers of the highest immortals; those unable to do so will find it difficult to escape the hardship of death. To “practice increase and transformation” means to keep the Lingbao in mind: Ling is Shen, and Bao is Jing. You need only cherish Jing and Qi, clasp and seal them within, hold the breath, and swallow saliva. Let Qi become blood, and blood become bone; persist in the practice without cease, and Shen and Jing will grow abundant.

By practicing in this way, in one year you can transform Qi; in two years, blood; in three years, the channels; in four years, the sinews; in five years, the bones; in six years, the skin; in seven years, your appearance; in eight years, your hair; and in nine years, the body itself. Once the body has changed, transformation will occur. Through transformation, the Dao is cultivated to completion; when cultivation of the Dao is complete, one can become an immortal. At that point, you will breathe the Six Qi, as Daoists call the six kinds of breath, and your mouth will taste sweet and fragrant. You will also be able to eat lingzhi and savor its flavor, and naturally become light enough to ascend by flight. Ordinary people who practice this method, too, can prolong their lives.

Liao Xiang of the Mountain Hermitage’s Instructions on Nourishing Qi (a guide to cultivation through nourishing Qi) says: Anyone beginning to practice nourishing Qi—cultivating through regulated breathing and swallowing Qi—should fast from food and drink for two double-hours, burning incense on both the left and right. After fourteen days, gradually reduce the number of meals by one. After each meal, wait a while, then sit quietly and upright, hold the breath, put aside distracting thoughts, and gather the mind. If you do not practice with focused attention and merely nourish Qi in vain, it will ultimately bring no benefit.

“Closing the breath” means not drawing in the breath from outside and not breathing out the breath within the body. During this time, regulate the breath naturally; do not hold it until you feel distressed. When you feel slightly overheated, gently breathe out a little through the mouth. With time, the breath will move like clouds. Once it is circulating, continue practicing steadily; then you can begin to abstain from grains. The method of nourishing Qi must follow the instructions taught in person. After closing the breath and stilling the mind, puff out the cheeks and swallow Qi until you feel full. If you notice no effect at first, wait another night: true Qi will then circulate, and you will no longer feel hungry or thirsty. Reading the written instructions on your own will inevitably leave room for doubt or misunderstanding. You must first enter a state of concentrated reflection and settled stillness; otherwise, even if you develop a rhythm of breathing, it will be turbid and impure.

If you cultivate Qi and mind together, then once you have attained true Qi, you will not lose it. Even while serving in government, you can carry out your duties without hindrance. Your spirit will not be disturbed; instead, it will become even more tranquil, empty, and clear. If you feel weak and thin, eat one nourishing meal, then stop eating the next day and continue nourishing Qi as usual. When taking medicinal substances, be disciplined and avoid salty or sour foods and garlic. Other mild foods are permitted, but do not eat too much. Do not drink to the point of heavy intoxication.

Medicinal substances such as stalactite, mica, sesame, rehmannia, goji berries, ophiopogon, poria, and polygonatum can be simmered with butter, honey, dates, and chestnuts to support Qi cultivation. Even if you cannot obtain all the ingredients, regularly taking any one of them can help prevent depletion. When true Qi enters the body, you no longer feel hunger. Beginners who have not yet grasped the essentials often take the absence of hunger as a reason to cut off grains altogether, immediately giving up foods such as sesame and wheat. They do not realize that this will quickly weaken the body, leaving them with nothing to show for their efforts and bringing illness instead.

After each full meal, wait a while before closing the breath; when hungry, nourish Qi. You can practice while walking, standing, sitting, or lying down. The key is to keep food and medicine in the stomach, and you may drink a little medicinal wine from time to time to support your Qi. Before you have practiced for the required number of years, you will still feel hungry and your body may often appear thin and weak. With diligent effort, after four or five years the vital essence of the grains will be depleted and Qi will gradually gather. Through prolonged cultivation, true Qi will form naturally.

If you wish to remain in the human world, then once your cultivation of Dao Qi has matured, your appearance will not age and your aspirations will grow broader. Those who remain connected to the ordinary world can live among people for a long time without being harmed by external things. They may eat when food is offered; if they do not eat, they become still more tranquil, empty, and clear. If you wish to attain immortal ascent swiftly, you must withdraw to a famous mountain, cultivate the Dao, and sever all worldly attachments forever. With no more than ten years of cultivation, you can ascend lightly into the sky in broad daylight. Let people witness your ascent with their own eyes, so they will not accuse you of acting in secret; only then can you be called a true immortal.

The “Golden Syrup” and “Jade Nectar,” along with saliva in the mouth, are all called the “Flower Pond,” a term in Daoist internal alchemy for the mouth. They arise naturally through rinsing the mouth and stimulating the flow of saliva; they are not produced by deliberate effort. They are also called the “natural Golden Liquid and Jade Spring.”

An old saying goes: “Refining Qi can make one a perfected being; when the mind and awareness reach clarity, they can communicate with Shen. Guarding fetal breathing and maintaining single-mindedness brings one into accord with the Way of Heaven. Cultivating the Return Elixir and fetal breathing can extend life without limit.” Here, “fetal breathing” is a breathing method used in Daoist cultivation: the breath becomes fine and continuous, as though one were a fetus breathing in the womb. “When grain Qi is full, the abdomen is empty; when fetal Qi is subtle, the abdomen is full” means that when the Qi from food is abundant, the abdomen feels empty, whereas fetal-breathing Qi, though imperceptible, makes the abdomen feel full.

Those who are new to absorbing Qi should avoid speaking loudly, lest they disturb their calm Qi. After three years of cultivation, Jing and Qi are abundant, and ordinary daily activities no longer interfere with practice. If the yang organ—the male sexual organ—becomes erect on its own and desire arises, one should avoid sexual relations. Instead, settle the mind, close the eyes, hold the breath, and temporarily set aside desires stirred by external things. After a short while, Jing and Qi will circulate throughout the body, reaching the marrow, blood vessels, and hair. The sages and perfected people of antiquity achieved this through steadfast effort.

Those who cultivate the Dao should first understand the essentials of the bedroom arts, Daoist methods for regulating sexual relations and preserving Jing and Qi. Since the body may need the balancing of Yin and Yang when Jing and Qi are depleted, one should not remain ignorant of these methods. If one indulges in desire and lets it run unchecked, or has a nocturnal emission in sleep, one can regularly practice the methods described above to replenish the brain with Jing and Qi. In this way, one can control dream demons, stagnant heat within the body, and various forms of Jing and Qi depletion. As the “Nanhua Chapter” says, “The sage treasures Jing.” This is what it means.

Also, on days other than the last and first days of the lunar month, if it is still dark before dawn, one should hold the breath and regulate it, letting it flow freely and without obstruction, like a river. When the breath is blocked, illness arises. In daily practice, keep the mind focused on guarding Jing and Qi. After finishing the exercise, swallow the Qi and fluid three or five times to nourish the body. The practice of circulating Qi is complete only on the day one ascends to immortality. This is the kind of cultivation Laozi refers to when he says, “The highest type of person, on hearing the Dao, diligently practices it.”

After one hundred days of regulating the body through breathing, stool may still remain in the intestines. You may eat tang bing (soup noodles), half a bowl at a time. If that does not seem enough, increase the amount moderately, but do not eat until overly full. Do not try to pass stool while sitting on the toilet. First press and massage all around the abdomen with both hands, then hold your breath briefly; the retained stool will pass on its own. Take your medicine and eat each day, and eat sesame-flour noodles as well. Use the method described earlier to help you pass stool and clear the accumulated matter from the intestines.

At ordinary times, you may hold a date pit in your mouth and repeatedly swallow the saliva that gathers there. This also keeps your saliva from being easily lost. The saying “nasal mucus and saliva are the finest essence” means that mucus and saliva belong to the essence and vital energy. If the essence in the upper body can be kept from dissipating and that in the lower body from leaking away, long life may be possible. When you see all manner of forms—the outer sights around you, especially things that stir desire—gather your body and mind and do not let desire arise readily. If you notice desire beginning to emerge, focus on settling your spirit and thoughts. If you can make your thoughts completely still, seeing outward forms without desire arising, this is called attaining the Dao. When practicing breathing, keep the breath clear and gentle and the mind calm and still. Do not deliberately seek to ascend to immortality; the Dao will instead manifest on its own. Do not deliberately seek the Dao, and you can still naturally accord with it. Those who study this should investigate its principles rather than merely imitate the practice in vain.

When practicing breathing while lying down, make the breath fine and subtle. Gently draw the thighs together while moving the toes, curling them downward, sometimes quickly and sometimes slowly. Then relax the whole body, gather the spirit, and quiet the mind, while continuing to guide the breath as described earlier. Though this is called “guiding the breath,” there is no need to control it deliberately. When the spirit is quiet and the breath harmonious, the subtle effects will appear on their own. As the Qi circulates, discomfort or injured areas in the body may become perceptible. If this happens, draw in the abdomen slightly, clench the hands, and hold the breath. Then regulate the breath with the mind, concentrating the spirit on the affected area. After a while, it should improve and no longer trouble you as an illness.

Each morning, before getting out of bed, rub your hands together under the covers until warm. Use them to warm and massage your face, then move your eyes. Next, pull on your ears and sideburns, and run your hands along the hairline from the temples, forward and back, up to the crown, tugging the hair to promote the free flow of blood and vessels. It is said that this can prevent the hair from turning white.

With long practice in regulating Qi and refining the breath, one gradually develops internal breathing, a method in which the breath moves inwardly. Breathing then no longer depends on the Mysterious Female (Xuanpin), the Daoist source from which all things in Heaven and Earth are generated, also used to refer to the portals through which breath enters and leaves. In any case, Qi must never be inhaled through the mouth; the breath should flow freely through the nose.

When Qi enters through the mouth, it is called “reversed Qi” and can seriously harm the body. Take great care never to inhale through the mouth. If discomfort arises around the nose or ears, the temples, the front or back hairline, or the crown of the head, pull at the hairs in those areas with the hand to promote the free flow of the blood vessels. The scripture says this can stop white hair from growing.

If the limbs or body feel congested and uncomfortable, or the functions of the Five Viscera become imbalanced, then after finishing breath retention and breath refinement, practice Daoyin (guided movements coordinated with the breath) and massage, and regulate the breath with methods such as xu and he. Afterward, one may drink a little medicinal wine to dispel wind, then set aside one’s thoughts and sit quietly for a while, allowing the body to adjust naturally.

Those who study Daoist arts and practice ingesting Qi (cultivating health by regulating the breath, swallowing, or directing the breath) must not teach them casually to others before their skill is mature. Otherwise, both teacher and recipient may suffer harm, and even the spirits of their deceased ancestors may be affected. Practitioners may thus first shorten their own lives and only then recklessly seek immortality.

Each morning, first tap the teeth, then exhale the stale Qi and inhale fresh Qi. Repeat this fourteen times before beginning the breath-retention and Qi-receiving exercises.

Practice this breathing method once in the morning and once in the evening. Dawn and dusk are times when Yin and Yang change places. At the first watch before dawn, warmth begins to rise, a process called “Yang waxing and Yin waning.” After the sun sets, cool, clear Qi moves and transforms ceaselessly among all things: heaven and earth, the sun and moon, mountains and rivers, seas, people and animals, grasses and trees. This advance and retreat, like the alternation of day and night or the rise and fall of the tide, follows the pattern of waxing and waning in heaven and earth.

As you practice, rest your hands on your knees and slowly press and rub your limbs and joints. Exhale turbid Qi through the mouth and inhale clear Qi through the nose. Exhaling expels old Qi, also called “dead Qi”; receiving Qi means drawing in fresh Qi, also called “living Qi.” Thus the Laozi Jing says, “The gate of the mysterious female is called the root of heaven and earth; continuous, it seems to remain—use it, and it is never exhausted.” Here, the mouth is used as a metaphor for the gate of heaven and earth, illustrating the coming and going of Yin-Yang Qi in life and death.

After a little while, slowly push and extend your hands up and down, forward and back. Open your eyes wide, open your mouth, tap your teeth, rub your eyes, press your head, pull your ears, tug your hair, turn your waist, and then cough, loosening and moving the body until it trembles slightly. You may use both hands together or one hand at a time, alternating sides. Then stretch your hands and feet, lean back and extend your body. Count to ninety, stop, and slowly settle into the finishing posture.

Next, calm the mind and focus on inner observation. Imagine the primordial Qi of Great Harmony—the balanced, pure Qi between heaven and earth—entering the body through the hair. Let it gradually rise to the crown of the head, then seep through the flesh like rain and mist entering the mountains, reaching all the way to the marrow. Slowly guide it down into the abdomen, nourishing the limbs and the five organs, like water soaking into the earth. If the breath flows through the body, you may hear a gurgling sound in the abdomen. At this point, keep your attention steady on the visualization and do not let the mind wander.

After a short while, imagine the primordial Qi reaching the Sea of Qi, the Dantian below the navel, and then extending to Yongquan, the acupoint on the sole of the foot. If you feel the Qi flowing through, your body may tremble, your feet may curl up, or you may hear a rustling sound from within the body. Once or twice through is enough; then stop.

It is said that if you guide the Qi through three times each day, the body will become moist and supple, the complexion bright, the skin and hair smooth, the hearing and eyesight sharp, and appetite and strength will improve, while various illnesses are dispelled. If, at fifty, you have kept up this practice for a long time without forgetting it, and have completed it a thousand times in total, you are believed to be not far from the path to becoming an immortal.

The method of regulating Qi to treat illness is said to be effective even for severe diseases. After one hundred days of regulating Qi, the eyebrows and hair at the temples will grow back, to say nothing of other ailments.

When regulating Qi, choose a time after midnight and before noon. This period is called “living Qi” and is suitable for practice. The time after noon and before midnight is called “dead Qi” and is unsuitable. Lie on your back on a thick, soft mat, with a pillow height that keeps your body level and comfortable. Stretch out your arms and legs, clench your hands, and place them four or five inches from your body; keep your feet four or five fen apart. Inhale through your nose, guiding the Qi down to your feet, then stop. If you still have strength, continue drawing it in. Let the Qi remain inside for a while. When you feel pressure or discomfort, slowly exhale through your mouth. Once you have breathed out fully, slowly inhale through your nose again as before. Exhale in the same way.

If you suffer from alternating chills and fever, or suddenly develop paralysis or swelling, do not feel bound by the hours of noon or midnight. Begin regulating Qi before the symptoms flare up, about the time it takes to eat a meal beforehand. If the illness has not healed, practice again the next day.

For heart illness, make a “hu” sound when exhaling; for liver illness, make a “xu” sound; for lung illness, a “yan” sound; for kidney illness, a “chui” sound; and for spleen illness, a “xi” sound. A further set of practice counts is then given for different times of day: the so-called “parrot’s cry,” seventy-two repetitions; at dawn, when the sky is about to brighten, sixty-three; at sunrise, fifty-four; at mealtime, forty-five; and during the Si hour, from nine to eleven in the morning, thirty-six.

The method for taking in the Three Qi described in Perfected Person Tao’s Jue Held in the Hand is practiced once each day. Face the sun and gently close your eyes. Imagine blue, white, and red Qi, each like a shaft of light, descending from the sun and entering directly into your mouth. Visualize and receive these Qi ninety times, stopping when you feel full of Qi. With each inhalation, swallow and receive the Qi once, letting the three kinds of Qi enter your internal organs. Clearly imagine them flowing through and reaching throughout your body. Stop and rest once you have completed the count. This method is said to be the “Great Purity Inner Landscape” method received by Fan Jian Youchong of the Tongchu Palace from the Lord of High Origin. Its steps are simple and it is easy to see results.

Zheng Yuanming’s method of taking in Qi—a practice of regulating the breath and nourishing life through breathing and swallowing—holds that Qi cultivation can prolong life. The key is not whether it has benefits, but whether one can practice it consistently. Ordinary people who follow this method are said to be able to live as long as Peng Zu, the legendary longevity figure. Animals that hibernate through winter, hiding away without eating yet still preserving their lives, are also said to make use of this principle.

To practice this method, one must first cultivate the right state of mind: let the mind and spirit rest in quiet simplicity, let the breath settle into stillness, reduce selfish thoughts and desires, cast aside scheming and calculation, and avoid attachment to the body. In this way, neither the body nor external things will disturb the mind. Once you have strengthened your resolve and practiced according to the method, you can then try such techniques as “bear walking” (stretching the body by imitating a bear’s movements), “crow stretching” (extending the limbs like a bird), “tortoise breathing” (regulating the breath like a tortoise), and “crane transformation” (imitating the crane’s changing postures). Then even the immortals Song and Qiao—Chisongzi and Wang Ziqiao—will seem nothing extraordinary. The specific methods are set out below.

The instructions say: When first beginning to take in Qi, lie on your back, close your mouth, puff out your cheeks, and fill your mouth with Qi before swallowing it. As you swallow, deliberately tighten your mouth and draw the Qi backward, as though swallowing food. The instructions also say that the throat has three passages: one carries saliva into the kidneys, one carries Qi into the abdomen and stomach, and another carries Qi out from the five viscera.

If the upper part of the body feels hot and the lower part cold, first take in warm Qi. To take in warm Qi means to draw warm breath in through the mouth. In spring and summer, it is suitable to take in cool Qi. At first, practice lying on your back; afterward, you may practice while walking, standing, sitting, or lying down. When puffing out the cheeks and swallowing Qi, keep the teeth slightly apart so the Qi can descend easily. If the teeth are clenched together, the Qi cannot descend, so pay attention to this.

When taking in Qi, draw the breath in through the mouth. In spring and summer, it is suitable to take in cool Qi. At first, practice lying on your back; afterward, you may practice while walking, standing, sitting, or lying down. When puffing out the cheeks and swallowing Qi, keep the teeth apart to let the Qi descend. If the teeth meet and are tightly closed, the Qi will have difficulty descending, so pay close attention.

When practicing the intake of Qi—a method of cultivating health through regulated breathing and swallowing the breath—wait until the fifth watch, around three to five in the morning, and until your food has been digested. At ordinary mealtimes, you should also be able to forget your hunger; forgetting hunger indicates that the practice has begun to take effect. Once you feel stronger, if you become hungry again, continue taking in Qi without adhering to a fixed schedule. If you feel your strength is sufficient, refrain from eating for the time being. At the beginning, if your body and strength feel somewhat weak, you may take moderate amounts of wine, tea, honey water, jujube soup, fermented bean liquid, or similar drinks to restore your strength. In autumn and winter, drink them warm, but not too hot; in spring and summer, they may be taken slightly cool.

On the fifth or seventh day of taking in Qi, you may sometimes have diarrhea a few times; do not be alarmed. The stools may be foamy or not, and may sometimes be reddish in color; this too is nothing to be alarmed about. After seven days, the breath gradually flows freely, and the body begins to settle. Before seven days, you may still feel somewhat weak because the Qi has not yet circulated freely. If your body feels balanced after seven days, continue taking in Qi without eating more food. If Yang Qi stirs within the first seven days, this is a sign that the breath is gradually beginning to circulate; do not be alarmed.

While taking in Qi, do not let the breath in your abdomen lapse; if you cannot sustain it continuously, your strength may weaken. Taking in too much Qi may make you burp, or give you the feeling that you need to burp upward or pass stool downward; this is not unusual. For the first three days, be cautious: do not eat meals or fruit, and drink only liquids such as soup. If you mix in other foods, the Qi may not circulate smoothly and the practice may prove ineffective, because impurities remain lodged in the abdomen.

When taking in Qi, once the Qi enters the abdomen, if you feel that you are about to burp upward or pass stool downward, try to hold it in and keep the breath from escaping. If you truly cannot hold it, make up for whatever is released by practicing for the same amount of time, and guide the Qi as you see fit so that the breath disperses.

When taking in Qi for the first time, keep your mind calm and at ease. Do not doubt or fear. If you feel afraid, the Qi will have difficulty circulating.

When first practicing breath absorption—Daoist breath cultivation through methods such as regulating the breath and visualization—the mind must be calm and at ease, without doubt or fear. If you are afraid, it will be difficult to continue the practice. Let joy arise in your heart, and you will naturally stop longing for other things. As your practice advances day by day, you will feel increasingly cheerful.

At the beginning, your skill in breath absorption is not yet refined, so do not overexert yourself, or you will deplete your strength. In daily life, take frequent, gentle walks nearby to harmonize the breath and the channels. The key to this practice is focused sincerity. If your cinnabar sincerity—the deepest sincerity of the heart—is firm, nothing is beyond your reach.

Those who practice breath absorption should first set aside all concerns, allowing the heart to accord with the Dao. After practicing, all illnesses will be cured. If you feel discomfort somewhere in your body, visualize the breath moving to that place and striking the afflicted area; the illness will then naturally disappear. Once the practice is perfected, you will be free of illness forever, your body will feel light and strong, and you will have ample strength for walking or even running. Your stamina will be no less than that of someone who eats, and you will be able to walk two or three hundred li a day.

Some say that encountering something filthy while practicing breath absorption will damage the cultivation. This, too, is incorrect. Still, it is better to remain calm, empty, and balanced, keep yourself clean and disciplined, and avoid contact with filth as much as possible.

The Ten-Day Method of Breath Nourishment says: “The way to cultivate the Dao for one day is to eat one’s fill in the morning and go hungry in the evening.” This means that those who cannot yet give up food all at once can begin by eating a full breakfast and having little or no dinner.

“The way to cultivate the Dao for one month is to keep the body from losing its regulation of fullness and decline.” The terms “fullness and decline” borrow from the arts of the bedchamber, ancient methods for nourishing Jing and Qi and for cultivating sexual relations. If one can preserve Jing and Qi, the marrow will become full. Fullness means vigor, and vigor helps one attain longevity. Indulging desire depletes Jing and Qi; when they are exhausted, the bones grow weak and withered, and the body declines and dies.

“The way to cultivate the Dao for one year is to grow lean in summer and become well nourished in winter.” This uses the body’s changes through the seasons as a metaphor for harmonizing the breath and mastering its length and rhythm. It is also like using embryonic breathing, which imitates the way a fetus breathes in the womb, to fill the breath in the abdomen. Like an infant in the womb, one has no coming or going of breath, and is naturally at ease and well nourished.

“The way to cultivate the Dao for a hundred years is to limit grain foods and eat dates.” This means that when one cannot yet fast completely, medicines are used to replace some of one’s food. Dates are eaten because they strengthen Qi and vitality.

“The way to cultivate the Dao for a thousand years is to live alone and avoid women.” This means preserving Jing and Qi and abandoning sexual desire in pursuit of longevity. The text goes on to say that those who cultivate the Dao in solitude also use medicines in place of food; dates are eaten because they strengthen Qi and vitality. It then returns to the need to preserve Jing and Qi and abandon sexual desire.

In every method of nourishing the breath, one breathes in and swallows the breath, repeating this 360 times. Gradually increasing the number of repetitions, until it is ten times that amount, is even better; in this way, one will not feel hungry. The times and counts for nourishing the breath are: after midnight, nine times nine; at cockcrow, eight times eight; at sunrise, six times six; at mealtime, five times five; around midmorning, four times four; and at dawn, seven times seven. This method appears in the third chapter. These six methods of nourishing the breath correspond to the seasonal nodes, encompassing both the twenty-four solar terms of the year and the Qi of the four seasons: spring, summer, autumn, and winter.

When practicing breath cultivation, lie on your back with your body straight, your hair loose, your feet set a foot and a half apart, and your arms each extended five inches to the sides. Close your eyes and lips, and slowly inhale through your nose. Tap your upper and lower teeth together, then stir the saliva in your mouth with your tongue and swallow it. Swallow two or three times, pause briefly, then swallow nine times. This completes the practice.

Afterward, keep your eyes closed and silently recite the incantation: “Drink the sweet fluid, and all illnesses will be dispelled. Use it to nourish the Five Spirits and safeguard the hun and po souls. Let them never leave your body, but dwell always in the mysterious abode. May you live long and see far, your life enduring like metal and stone. Become the True One, be entered on the register of the Great One, and be named among the Heavenly Lords, your standing bright and clear.” This means: Drink the sweet fluid to dispel all kinds of illness. Use it to nourish the Five Spirits and protect the hun and po souls, so that they do not leave the body but remain in the mysterious abode—that is, the hidden, profound place within the body. May you live long and see far, with a life as enduring as metal and stone; become the True One, be entered on the register of the Great One, and hold a place among the Heavenly Lords, your rank made bright and clear.

End of The Complete Scrolls of Zhiyan, Volume Four

The Complete Scrolls of Zhiyan, Volume Five

Written by the Daoist Fan Xiuran of the Yu Cave on Mount Yu, Kuaiji

Supplementing and Guiding

Those who study the Dao should live calmly and at ease, with little disturbance from worldly affairs. But if they do not understand how to strengthen the body and guide the breath, how can they maintain their health? Thus, knowing the Six Classics and other writings can nourish the spirit; this is one way for a person of the Dao to regulate body and mind. Playing elastic chess to display one’s skill, in truth, was a way for nobles and princes to relieve their weariness. I have now composed the twelve chapters of The Correct Classic of Peng and Lao to dispel various illnesses and serve as an introduction to the art of nourishing life.

Laozi’s Massage Method

Interlace your hands and press down together on a place; do this on both sides.

As though drawing a powerful bow able to bear a force of five shi, do this on both sides.

Clench both hands into fists and make three to five light punches forward.

Move both hands as though pushing a stone away; do this on both sides.

Sit upright, lean to one side, and move as though pushing a mountain away; do this on both sides.

The original text repeats the following instructions here: as though drawing a powerful bow able to bear a force of five shi, do this on both sides; clench both hands into fists and make three to five light punches forward; move both hands as though pushing a stone away, doing this on both sides; sit upright, lean to one side, and move as though pushing a mountain away, doing this on both sides.

Place both hands on the ground, draw in your body and bend your back, then stretch upward three times. Afterward, reach behind and pound your back with your hands; do this on both sides.

Sit upright and extend your legs three times. With the hand on the corresponding side, pull your arm backward; do this on both sides.

Stand and repeatedly lift the feet forward and back three times. Then rise to a standing position and step forward, backward, to the left, and to the right with both feet. Do this on both sides.

Sit down and straighten one leg. Hook the extended foot with the hand on the opposite side, place the foot on the knee, and press down with the hand. Do this on both sides.

Place both hands on the steps. Do this on both sides.

Rotate the body twenty times, then place both hands on the steps. Do this on both sides.

Stretch the ribs on both sides twenty times.

Clasp both hands behind the head and twist the waist from side to side twenty times.

Swing the head to the left and right twenty times each.

Press down with the hand. Do this on both sides.

Place both hands on the steps. Do this on both sides.

Rotate the body twenty times, then place both hands on the steps. Do this on both sides.

Stretch the ribs on both sides twenty times.

Clasp both hands behind the head and twist the waist from side to side twenty times.

Swing the head to the left and right twenty times each.

Pull the head with one hand while bracing the knee with the other. Do this three times on each side.

Extend both feet toward the head and lift them three times.

Brace the knee with one hand and the head with the other, moving from bottom to top three times. Do this on both sides.

Raise both hands above the head, then press them downward three times.

Cross the hands and place them in front of the chest with the palms turned outward. Do this three times. Bend the wrists, push outward to the side, and pull the elbows; do this three times on each side.

Place the hands on the knees with the palms turned outward and pull the elbows. Then turn the palms over, place them on the knees, and pull the elbows. Do this three times on each side.

Reach out and pull the neck three times. Turn the body left and right, three times forward and three times backward.

Run the hands down from the shoulders along the arms, three times on each side.

Shake both hands outward three times, then inward three times.

Cross the hands and rotate them repeatedly, seven times in each direction.

Cross the hands above the head and stretch the ribs to the left and right ten times.

Make fists, turn the hands outward, and place them behind the back. Bend the spine and move up and down three times. Here, “bending means pointing”: as you bend, coordinate the movement with your fingers. Then shake both hands inward three times.

Cross the hands and rotate them repeatedly, seven times in each direction.

Cross the hands above the head and stretch the ribs to the left and right ten times.

Make fists, turn the hands outward, and place them behind the back. Bend the spine and move up and down three times, coordinating the movement with your fingers as you bend.

The Finger-Formula Instructions say: When you practice Daoyin (health-preserving exercises that harmonize the breath through bodily movements), the movement of Qi unfolds; as Qi unfolds, the spirit becomes free-flowing. Let the movement of Qi within the body take shape outwardly, so that you can respond to things outside you. Its use has no fixed limits. Practice Daoyin consistently for one month, and all illnesses will disappear; practice for one hundred days, and your eyebrows and sideburns will grow back. Burn incense in a quiet room, keep the mind and spirit undisturbed, and then perform these movements.

First, clasp your hands and twist them as though washing them. The commentary says: The left hand represents Heaven, and the right hand represents Earth. When Heaven and Earth come together, their surging movement brings forth change, allowing the six viscera to flow freely and the hundred spirits to gather.

Second, loosely cross your hands, turn them outward, then turn them downward in front of your chest. Repeat three times. The commentary says: Heaven and Earth join and bring forth the myriad things; through repeated movement, they return to the Dao. This allows the Qi within to appear outwardly, so that spirit and Qi communicate, flow freely, and accord with the Dao. The hundred spirits then gather, and you will not become enervated.

Third, overlap your hands and press them together on your knees. Slowly turn your body in both directions. The commentary says: Heaven is the root of the myriad things, and Qi is the root of human beings. When Yin and Yang unite, Qi can flow freely. Thus, covering your hands toward your chest and slowly turning your body signifies a return to the root.

Fourth, make fists and pull your arms backward to open the chest. Do this on both sides. The commentary says: This is like the movement of the sun and moon and the unfolding changes of the seasons. By following the seasons and quieting distracting thoughts, you can settle the mind and spirit. Opening the chest frees the flow of Qi, allowing spirit and Qi to pass through freely.

Fifth, hold your head with both hands and slowly turn your body in both directions. The commentary says: This can connect the Upper Yellow Court, an internal-cultivation area in the head, with the lower Dantian, an internal-cultivation area in the abdomen.

Sixth, brace both hands against the ground and turn your head to look behind you, like a tiger turning its head to gaze. Do this on both sides. The commentary says: Open the Earth Gate, an internal-cultivation area associated here with the lower bodily entrance; gather the spirit and focus the eyes in a tiger’s gaze. This can bring forth spirit and Qi, open the channels and joints, and spread the original Qi.

Quickly cross the hands, then step on the palms with the feet, doing the same on both sides. A commentary explains: “Stepping on the palms means seeking balance and adjustment; perhaps it can help the spirit and Qi flow freely through the joints.” From this, we can understand that humans take their form by modeling themselves on Heaven, and that Qi and the Dao come together as one. Heaven has six Qi, which generate and bring all things into circulation; humans have six internal organs, which regulate the whole body. The body’s movements and periods of rest should both be appropriate and should not exceed their proper limits.

Thus, the Dao of Heaven moves to the left, while the sun and moon wheel to the right; wind and thunder surge, and mountains and marshes communicate. If regulation and circulation are mishandled, Qi becomes stagnant and illness follows: harmful influences enter from outside, while illness accumulates within. This damages human life and harms the tranquil nature as well. Therefore, the noble person keeps to inner balance and understanding, responding to the changes of the seasons. At ease, they dwell in stillness to nourish the spirit; in practice, they cultivate subtle methods for circulating Qi. They investigate the foundation of the Way of Heaven and let fetal breathing—the delicate breath of an unborn child—nourish the Lower Origin, around the lower Dantian. When the body is free of illness, form and spirit can be at peace. When the Dao is cultivated properly, the subtle principles of all things respond. One can then fly freely: in quiet seclusion, nourishing the spirit; in practice, circulating Qi; investigating the principles of Heaven and using fetal breathing to nurture the Lower Origin. When the body is free of illness, form and spirit are settled; when the Dao is cultivated rightly, subtle things respond, and one can fly freely, passing through beginning and end together with the Great Void.

Merit and Transgression

Merit and transgression refer to aiding living beings and delivering the dead, and extending to others the benefits one has gained.

The Jing of the Ordered Records says that those who cultivate the Dao should perform good deeds widely without seeking repayment, treat all things with compassion, rescue people in danger, and help them through calamities. They should esteem righteousness over wealth, bestow kindness and cultivate De, give generously of precious objects and possessions, and willingly use them to relieve the poor and suffering. They should also swear before the True Sages and kneel humbly in prayer.

The Jing of Original Vows says that those who practice the Way of ascending to immortality should accumulate thirty kinds of good deeds. Thus, when their merit and virtue are complete and they have amassed three thousand deeds, they can ascend to immortality in broad daylight.

The Jing of the Cavern Spirit says that if a person performs ten good deeds, they are certain to have a blessed child; with twenty good deeds, the spirits will protect them; with thirty, they can drive away evil ghosts; with forty, they will not suffer an undeserved violent death; with fifty, they will be free of wrongdoing; with sixty, the Lord of the Dao will personally protect them; with seventy, they can communicate with the Five Sacred Peaks; with eighty good deeds…