《长生胎元神用经》

Those who understand the Supreme Dao (the fundamental path of cultivation) will not easily be harmed by external forces; those who nourish Original Qi (Yuanqi, the primordial vital energy that is the source of life) will not easily see their vitality decline. The Supreme Dao is not distant; it resides within oneself. By cultivating it with careful and detailed attention, life can be prolonged. Liu Jun’s Secret Instructions states: “If one wishes for longevity, one should cultivate the root of life.” The method of cultivating life begins from the most minute and subtle: Qi (vital energy) condenses to form the body; the body is the foundation that receives Qi, and Qi is the origin of the body. Since Original Qi confers life upon the body, one can also discern from this the principle of the body’s decay.

The scripture says: “When the roots strike deep and the foundation is firm, one can live long and endure in vision.” Original Qi is the foundation of the body; consolidating and protecting Original Qi is the way of longevity. Within the body there exists a mutually dependent “mother-and-child” relationship; why not safeguard it? Shen (spirit) takes Qi as its mother, and Qi takes Shen as its child: the Qi of respiration gives rise to the bodily form and is therefore the “mother”; after the body and Qi have taken form, Shen arises, and when Shen condenses it becomes the “child.”

Respiratory Qi enters and exits through the Gate of the Mysterious Female (Xuanpin zhi men, the portal through which the vital mechanisms of life come and go). The nose inhales clear Qi, which belongs to Yang; the mouth exhales turbid Qi, which belongs to Yin. In practice, one must let miscellaneous thoughts vanish, exclude external concerns, and inwardly guard the authentic spirit.

In each practice session, first regulate the breath: gently inhale clear Qi through the nose, then gently exhale turbid Qi through the mouth. After doing this ten to twenty times, close the mouth and allow Shen and Qi to enter and exit naturally in a continuous, unbroken flow. When inhaling, use the mind to imagine the breath reaching the Mysterious Pearl of the Lower Origin (an imaginal form of internal refinement in the lower Dantian, or energy center), where it suffuses and gathers; then visualize the Mysterious Pearl as the sovereign of the Lower Origin. Do not generate miscellaneous thoughts, or the practice will be difficult to succeed. With long-term practice, the Mysterious Pearl will naturally condense and take form. Once the “mother” formed in practice is present, the “child” will arise in turn. The duration of cultivation and the speed of progress depend on one’s aspiration and degree of concentration. Do not be attached to external affairs; concentrate solely on preserving Shen, and one will gradually approach longevity.

When Shen (spirit) and Qi (vital energy) combine and then, through intention, naturally condense into a pearl, this is called the “Mother.” Once there is a Mother, there will inevitably be a Child. The effort, time, and speed of progress in cultivation all depend on the cultivator’s resolve. Do not dwell on external affairs; concentrate on preserving and nourishing the spirit, and one can more quickly attain longevity.

After Shen and Qi have combined, use intention to guide them circulating among the viscera, coordinating with the breath so that they move up and down. After prolonged practice, Shen gradually becomes clear and bright, and Qi gradually becomes harmonious, illuminating and observing the Five Viscera. Once the subtle skill has been accomplished, through inner vision (calmly contemplating the interior of the body) one can see one’s own true Shen. When Qi is harmonious and unobstructed, it can also circulate to the four limbs, arriving at the corresponding places according to intention; the Jing (scripture) also states that this can be used to treat the illnesses of others.

The Yellow Emperor practiced inner vision for three months and generated Shen. The mind-spirit transforms and is born, winding among the Five Viscera—these statements can be inferred from this. The Yellow Emperor obtained this secret method; after three months of inner vision, Shen was complete, and he then ascended to heaven. Liezi obtained this method and cultivated for nine years to achieve the Dao (the Way). The speed with which cultivation takes effect depends on one’s resolve. Yuan Qi (the primordial original Qi inherent in the human body) circulates according to intention and can be obtained by becoming still. When the pathway of Qi is unobstructed, the body is naturally healthy; taking the mysterious pearl (the inner essence condensed during cultivation) as the principal, the spirit naturally becomes luminous.

People of today allow Shen and Qi to circulate separately like mother and child, unable to remain together and guard one another. Although breathing continues within the body, the spirit is constantly laboring outwardly. Cultivating in this way, Yuan Qi cannot fully exert its function and its circulation is not unobstructed; when it is not unobstructed and they remain separate, Jing (essence) and Qi scatter and are lost. Shen is like the master, the body like the dwelling in which one resides. If the master is not inside the dwelling attending to it but instead busies himself outside all day, the dwelling naturally becomes empty, and the body gradually declines.

Moreover, according to the Jing, in the one hundred ke of a day and night, the Qi within the body completes a total of 13,500 breaths and circulates a distance of 81,000 cun; yet people allow both spirit and Qi to be drawn away by external affairs, without even a single breath remaining peacefully within, and still hope for longevity—how could they not be extremely far from it?

The teacher said: If Shen (spirit) and Qi (vital energy) are used to preside over their circulation in the manner of mother and child, one may hope to achieve immortality. Without such guidance, simply allowing the breath to proceed naturally can only unblock the viscera and digest food and drink; it cannot reverse yin into yang, nor can it replenish the blood and the brain. Once this method of regulating the breath is mastered, the primordial Qi condenses into an embryo. Within the embryo there is Shen; only when Shen is complete can one employ the primordial Qi. If this secret is not grasped, the primordial Qi remains without a leader, and even diligent practice is wasted effort; one fails to understand the root of receiving Qi and merely transmits empty methods of breathing. When the primordial Qi is abundant, use the mind’s intention to visualize the lower origin (the lower part of the body, where the Dantian (energy center) is located), causing the primordial Qi to spread throughout the four limbs, so that the body’s skin and flesh become full and lustrous.

The master said: I regard Shen as the chariot and Qi as the horse, driving them in circulation all day without fatigue. I constantly visualize Shen uniting with the primordial Qi, then follow the intention to guide its movement, making the body full and lustrous.

The Master said: “I take Shen (spirit), a person’s spiritual consciousness, as the chariot and Qi (vital energy), the primordial life-force spoken of in Daoism, as the horse. Driving them throughout the day, they never grow weary. In ordinary practice one should visualize Shen uniting with primordial Qi and circulating them according to the intention without slackening, which is why it is said that Shen is the chariot and Qi the horse.”

He further said: “When Shen is able to govern Qi, the nasal breath will not become disordered. These words strike the essential point. Shen resides in the Mysterious Pearl (an image used in Daoist inner cultivation referring to the place within the body where spirit and energy gather), always joining with primordial Qi to jointly govern each inhalation and exhalation. With every breath one must inwardly contemplate the true Shen; thus it is said to preside over respiration, uniting Shen with Qi so that the nasal breath remains in harmony.

“The method of driving Qi into circulation is to send it from the Niwan above (the brain, also called the Upper Origin) to the Mingmen below (three inches below the navel, near the end of the lumbar spine, the location of the Lower Origin). The Huangting Jing (Yellow Court Scripture) says: ‘Behind there is the Secret Door, in front the Gate of Life.’ This is used to identify the Lower Origin. The ultimate Dao of the immortal scriptures is only now being stated in its essential points, arising from a moment of inspiration. When the Jing (essence) and Qi of the upper and lower locations intercommunicate, they can support those who are aged and frail.

“Nourish and store the primordial Qi of the lower palace; once it is abundant, reverse its flow upward into the Niwan Palace. This is called ‘returning Jing to replenish the brain,’ which means that the Jing and Qi of the upper and lower locations communicate. If exhalation is not governed by Shen, that breath is incomplete; if inhalation is not governed by Shen, that breath is likewise incomplete. If in every breath one nourishes the primordial Qi of the lower palace and, once it is full, sends the Qi upward into the Niwan Palace, that is returning Jing to replenish the brain and bringing the upper and lower into communication. Only when Shen and Qi constantly unite in every breath is it called the completeness of Shen and Qi.

“When regulating the Qi-breath, exhalation is called xi; inhalation enters through the nose, and one visualizes it reaching the Mysterious Pearl of the Lower Origin to unite with Shen. Simply clarify and still the mind-Shen, settle the abdomen, and observe the breath with the heart. In practice one must visualize and inwardly behold the true Shen; only then is a breath considered complete. If the gaze suddenly turns toward outer objects and the mind-Shen follows the intention outward, attending only to what is seen in the external world, the inner primordial Qi loses its governor; this is called an incomplete breath.

“He also said: The embryo is formed from swallowing Qi, and Qi circulates because of the inner embryo. If the embryo takes shape within the body, one can seek life and not die. The so-called swallowing of primordial Qi while possessing breath repeatedly clarifies this meaning: inhale Qi through the nose and send it by intention to the Lower Origin; over a long time it naturally congeals into an embryo. The embryo is condensed from primordial Qi, and within the embryo primordial Qi again circulates; this circulating breath will never be cut off. The ‘child’ spoken of here is Shen; a person is like one newly conceived, gradually forming a body.”

The Immortal Scripture (Xianjing) says that after cultivation has been accomplished, Jing (essence) and Qi (vital energy) condense and form a “fetus.” This refers to the primordial Qi (Yuanqi, the fundamental life energy of the human body) condensing into a fetus. When the Qi of the middle origin gathers, breathing arises; such breathing occurs naturally and must not be forced. The so-called “child” is like Shen (spirit). The same is true at the moment of human conception, as the fetus gradually develops into a complete physical form.

The Immortal Scripture further says that after cultivation has been accomplished, a man’s Qi at Guanyuan (a key acupoint in the lower abdomen) gathers Jing, while a woman keeps the Jing and Qi within the womb from condensing into an infant. Even if desires arise, they cannot contend with Shen. This describes the process of fetal cultivation in which Jing is returned to Shen, and it is the cultivation method of Highest Clarity (Shangqing, the pure and wondrous realm spoken of in Daoism).

The method of cultivation enables one to enter and exit the Qi of Yin-Yang and to unite with the true Dao (the Way). Each day, after midnight and upon waking toward the fifth watch, first use the tongue to clear the fluids from between the lips and teeth and spit out the turbid fluid three times. Then inhale clear Qi through the nose, directing it into the chest and diaphragm, and exhale the filthy Qi accumulated overnight three times. After a short pause, swallow the fluids. Next, lie on the back, stretch both arms and legs, knock the teeth nine times, and breathe in the ordinary manner without deliberately taking deep breaths. Once the breathing has become even, prevent the breath from dispersing outward or being drawn in from outside; hold the breath and swallow the primordial Qi once while freely massaging with the hands to guide it to Qihai (the sea of Qi, the Dantian energy center in the lower abdomen).

After twenty days of practice, if the Qi feels unobstructed and smooth, add one more swallow; thereafter the hands need no longer be used for massage and guidance. After two months add yet another swallow, making three swallows in a single breath. After one year increase to four swallows in a single breath; this causes neither obstruction nor injury. Every day after the zi hour (Zishi, following midnight) and before the wu hour (Wushi, noon), swallow Qi on an empty stomach. At ordinary times one may also swallow five or ten times, but external Qi must not be inhaled. Before the zi hour and after the wu hour, Qi should not be swallowed.

The Jing (scripture) says that from after the zi hour until before the wu hour everything belongs to Yang, while from before the zi hour until after the wu hour it belongs to Yin.

When practicing “resting the root,” rinse the mouth at every mealtime, then visualize two streams of white Qi (vital energy) emerging from the brain in the upper origin (the region of the upper Dantian (energy center)), as wide as a bolt of cloth. They flow along the neck to the back and enter the sea of Qi below the navel. The white Qi gradually gathers into a mass the size of a goose egg, richly fragrant. In this way one naturally no longer feels hunger. Do not intermingle other thoughts during practice, lest the heart-Shen (spirit) become scattered.

If illness brings a dry mouth, astringent tongue, and a throat that feels blocked, this is all caused by exuberant heat in the upper burner (the area above the chest and diaphragm). At the fifth watch inhale cool Qi through the nose so that it enters the chest and diaphragm, then exhale it, repeating thirty to fifty times or at most one or two hundred times. Gradually a sweetness appears in the mouth, showing that the hot Qi has receded; stop at that point and do not overdo it. If the water viscera (the kidneys and the lower-burner region) are cold, inhale Yang Qi through the nose at dawn as the sun rises and exhale it through the mouth, repeating about one hundred times or at most one or two hundred times; gradually a sweetness appears in the mouth, showing that the hot Qi has receded; stop at that point and do not overdo it.

If some part of the body is in pain, or one has been stung or bitten by poisonous creatures such as snakes or scorpions, or bitten by a wolf or dog, sit or lie quietly, hold the breath, concentrate the visualization on the affected place, and then attack it with Qi one or two hundred times; the Jing states that all such cases can thereby be healed.

When the feet are cold in winter, swallow the hot Qi and use the intention to guide it straight to the soles of the feet; stop once the feet have warmed. Those who easily become drunk from wine may slowly exhale Qi in time with the wine vessel; the Jing states that this dissolves the toxic potency of the wine so that one does not become intoxicated.

“Red water” refers to the blood and “mysterious pearl” refers to Qi; Qi is Shen (spirit). Each time one practices, sit facing east or south with eyes quietly closed and use the intention to visualize the Qi in the lower Dantian (energy center) (three cun below the navel, between the two kidneys, about three cun square): cyan on the left, yellow on the right, white above, and below the color given in the original text as “red within the Qi,” meaning there is red Qi inside it.

The oral formula states that there is a spherical body the size of a pellet, colored like an orange and emitting a flaming radiance. Above it sits a Chizi, a spirit in infant form named Yuanxian with the courtesy name Diqing; in the middle sits a Perfected One named Zidan with the courtesy name Guangjian; below sits an infant named Yuanyang with the courtesy name Guyuan. Each of the three spirits is three cun in height. All wear red garments and red shoes, sit upon golden seats, and hold a golden censer together with a jade spatula. By day they dwell in the upper Dantian (energy center), the locus of Neidan (internal alchemy) cultivation in the region of the head; by night they dwell in the lower Dantian (energy center) in the abdominal region.

It then speaks of the “seven returns of the yin elixir,” which concerns the successive transformations among water, saliva, blood, Jing (essence), the brain, Shen (spirit), and Qi (vital energy). To nourish Shen one must first nourish Qi; to nourish Qi one must first nourish the brain; to nourish the brain one must first nourish Jing; to nourish Jing one must first nourish blood; to nourish blood one must first nourish saliva; to nourish saliva one must first nourish water.

The “water” referred to here is the fluid transformed from the essences of the five viscera and is also the repository of the essences of the five flavors. It collects beneath the tongue on either side between the teeth and is called the “water pool.” Once swallowed it travels along the lung channels and becomes saliva; saliva enters the heart region and becomes blood; after two hundred and fifty days the blood enters the kidney channels and transforms into Jing; Jing enters the channels of the brain and becomes the Niwan Palace, the spirit chamber within the brain as described in Daoist teaching. Two channels issue from the Niwan Palace and flow downward along either side of the spine, penetrating the “Black Sea,” an internal aperture that communicates with the brain. When the Black Sea is replete, a person becomes intelligent.

The Perfected One says that those who cultivate immortality must above all avoid anger and must carefully restrain themselves; they must also refrain from casually disclosing speech. These oral formulas should be properly safeguarded.

The Daoyin formula.

The two hands are rubbed against each other as if washing the face. The hands are then rubbed until warm and used to knead and massage the face, taking care not to produce wrinkles. Next comes the motion of a warrior drawing a stiff bow, performed three times on each side. Both hands are clenched into fists and thrust forward in alternation several times. Each hand is then raised upward separately as if supporting a stone of a thousand jin, done on both left and right.

After sitting down, the fists are clenched tightly and the body is inclined to one side as if pushing an entire mountain aside, performed on both sides. The fists are then slowly extended forward and quickly drawn back. Both hands clasp the head while the body bends and rotates; this movement is called “drawing the pass” (chouguan). Next the two fists press against the ground, the torso is contracted and the back arched, rising and falling three times; each fist is then used to strike the back while turning the head, three times on each side.

Seated with both legs extended, the hands are crossed to grasp the feet and the stretch is repeated several times. Standing up, the hands rest on the hips and the body is bent backward three times. The hands are rubbed warm and applied with pressing and ironing motions to the soles of both feet, the legs, and the knees. Still seated, the hands are crossed to clasp the nape of the neck and pull against each other with force several times. The body is then stretched to its utmost, opened backward and drawn to both sides so that all the joints throughout the body are loosened and set in motion.

The hands are rubbed warm, laid over the two eyes, and then drawn in front of the ears; the ears are rotated and kneaded thirty times. This may be practiced frequently in ordinary times. The hands are rubbed warm once more, pressed against both sides of the nose, and the exercise is performed with the eyes closed; it is stopped when the Qi (vital energy) flows unobstructed.

The Perfected One said: To practice the method of longevity, after the zi hour and before the wu hour one may sit upright with eyes closed, swallow the saliva seven times, and inwardly visualize and inspect the five viscera and six bowels. With long persistence, understanding will naturally arise by degrees. When first learning “fu hei,” the hands are placed on both sides of the nose and the practice is done with closed eyes; it is stopped when the breath flows freely.

In the text, “fu hei” is suspected to be a variant writing or scribal error for “fu qi,” referring to the regulation of breathing in Daoist inner cultivation; “wogu” is a common Daoist grasping gesture of the hands.

The Perfected One (Zhenren) said: Methods for cultivating longevity should be practiced after the zi hour and before the wu hour (roughly the interval from midnight until noon). Swallow the saliva seven times, sit upright with the eyes closed, and inwardly visualize the five viscera and six bowels. With long-term practice of this kind, they will naturally become gradually clear.

When first learning to ingest Qi (fuqi; Qi is vital energy), the practice of regulating body and mind through breathing, still the ears so as not to listen to outward sounds, and gather in the mind so that thoughts do not scatter in confusion. First breathe three or five times, then slowly and gently exhale, and afterward gradually practice inhalation. If one can go for twelve consecutive breaths (twelve respirations) without exhaling, this counts as initial penetration; if one can go for one hundred twenty consecutive breaths without exhaling, this counts as reaching a deeper penetration.

After observing a fast of purification and stillness and ceasing sexual activity, visualize the sun and moon in the mouth: during the day visualize the sun, at night visualize the moon. The sun is like a circular ring, red in color, with nine rays of purple light; the moon is yellow, with ten rays of white light. Then visualize the sun and moon situated within the Hall of Light (Mingtang, an important site in the head in Daoist inner visualization), the sun on the left and the moon on the right; constantly visualize swallowing the luminous Qi of the sun and moon. When about to fall asleep, visualize the sun on the forehead and the moon below the navel. If the body feels unwell, curl the tongue up against the throat, swallow saliva the usual number of times, and then cease the visualization.

The movement of Heaven’s Qi varies according to the place where spirit-Qi is generated: where Shen (spirit) is present, Qi coalesces; when Shen departs, Qi disperses. Qi is the upright Qi belonging to the twenty-four body gods; Qi can congeal into Shen, and Shen can also transform into Qi. When Qi disperses it is like clouds and mist; when it gathers it is like form and shadow. Transforming outwardly it can become an immortal; transforming inwardly it can become the Perfected. Upward it condenses as the Three Primes; downward it generates the myriad things. In practice one should visualize the Perfected Lord of the Imperial One (Diyi Zhenjun, an honored Daoist deity).

Next, silently recite the names of the gods, close the eyes, and visualize the various body gods transforming into white Qi, emerging like smoke from the Mysterious Pearl (Xuanzhu, a term in Neidan (internal alchemy) for an important inner site or for Jing (essence) and Qi), passing through the stem aperture into the mouth. After a short while, one feels the white Qi descending from the stem aperture, passing through the soles and centers of both feet, then emerging from the Guanchan (a bodily site so named in the scripture), spreading throughout the entire body; the whole person seems to merge as one with the white Qi, coiling around above and below. Then the white Qi suddenly becomes purple clouds, densely entering the mouth, returning to the head, then descending to the five viscera and filling the abdomen; afterward it emerges again from the centers of both feet and both palms, passing through the stem aperture and the Guanchan, pervading the whole body. At this time visualize oneself, above and below, merging with the purple clouds, so that distinct bodily forms are no longer apparent between them.

After a moment, further visualize the purple Qi filling the entire surrounding room; then visualize wind-Qi blown from the mouth, stirring the purple clouds so that they spiral and coil, surging up and down, merging as one with the purple clouds. Then visualize the purple Qi condensing into a Perfected One: of male appearance, three inches in height, named the Honored Lord of the Imperial One of the Great Cavern (Dadong Diyi Zunjun).

Then visualize the Honored Lord going straight into the mouth, located beneath the tongue, thereafter ascending into the Purple Chamber (Zifang, the dwelling of the heart-spirit in Daoist inner visualization) and the Palace of the Six Harmonies, sitting upright and facing outward. In his left hand the Honored Lord holds your Five Registers, and in his right hand your Five Talismans (Fulu, talismans and registers). To the left of the Honored Lord’s mouth there are nine portions of sunlight, and to the right abundant moonlight, the light colored either white or red. Visualize the luminous Qi descending continuously, entering the five viscera and six bowels and all the joints of the body, making the entire body bright as daylight. Then one should silently recite an incantation in the heart:

The Great Cavern Emperor One (Dadong Diyi, the venerable deity who governs the primordial Qi of the Origin) and the Venerable Spirit of Grand Simplicity (Taisu Zunling, the noble spirit-deity transformed from Taisu): the father is Calm-and-Settled, the mother is Quiet-and-Still; the two Qi (vital energy) intermingle and unite as one. A hundred kinds of true Qi gather and blend, returning to their original nature and generating forth; the body forms eight kinds of affinities, then transforms into the Yuanying (the inner spiritual body formed through cultivation). Precious radiance resembling the sun and moon appears, driving the transformation of my physical form. Taiyi (the supreme deity) occupies the position above, and I wish to stand as equal with the Imperial Venerable.

The Venerable Spirit of Grand Simplicity: the father is Calm-and-Settled, the mother is Quiet-and-Still; the two Qi intermingle and unite as one. A hundred kinds of true Qi gather and blend, returning to their original nature and generating forth; the body forms eight kinds of affinities, then transforms into the Yuanying. Precious radiance resembling the sun and moon appears, driving the transformation of my physical form. Taiyi occupies the position above, and I wish to stand as equal with the Imperial Venerable. The Niwan (the divine residence in the head) transforms into precious jade, the five viscera radiate brilliance, remaining in lasting harmony with the sun and moon. Holding the Cavern Jing (scripture), one is established as Immortal Duke; the spirit-consciousness ascends into Shangqing (the high celestial realm of Daoism), accompanied by thirty-nine youths, fully in accordance with the ritual protocols of the Feather Court (Yuting, the court-mansion of the immortal realm).

In ordinary times one should constantly visualize the Great Cavern Emperor One Venerable Lord, causing him to sit peacefully at the philtrum below the nose, between the upper lip and the inner and outer surfaces of the teeth. Whether sitting, standing, or in the activities of daily rising and moving, one must mindfully maintain this visualization. The Venerable Lord holds the sun and moon in his mouth, his radiance illuminating all the cavern-heavens. Before circulating Qi, first visualize a candle flame in the heart, its firelight burning throughout the entire body from top to bottom, in order to clear away the filthy Qi and toxic Qi produced by the five grains. If one does not first visualize the fire, cold Qi may stagnate and obstruct the body; yet the fire visualization must not last too long, as excessive duration will cause restlessness. After completing the fire visualization, one should then circulate Qi without mixing in other thoughts; let the breath be subtle and even, so that the primordial Qi becomes unobstructed of itself, and then guide it with intention.

If one wishes to practice the method of circulating Qi, one must first abstain from grains (ceasing consumption of the five grains) and learn it gradually; it is not appropriate to begin abruptly. After one year of cultivation, the Qi passages become full, and one naturally does not feel hunger.

The kidney spirits number six in all; among them, Situ and Silu must also abstain from grains and learn gradually, not beginning abruptly. After one year of cultivation, the Qi passages become full, and one naturally does not feel hunger.

The spirits of the kidneys number six in all, named respectively Situ, Silu, Siming, Sili, Xiaowei, and Qing; counted together on the left and right sides they amount to eight hundred and fifty. The numinous Qi (vital energy) of the sun and moon is the root of the human being: on the left it is called Lord Xuanmiao, on the right Lord Xuanyuan. Void (Xu) and Origin (Yuan) generate one another; cold and heat promote one another.

The oral formula for ingesting Qi that Master Chonghe transmitted to Longgang states: That upon which the human bodily form depends is Qi, and that upon which Qi relies is the bodily form. When Qi is abundant the bodily form is sound; when Qi is exhausted the bodily form dies. Therefore those who devote themselves to nourishing life without exception cultivate both bodily form and Qi in order to preserve life. Never has there been a bodily form existing without Qi, nor Qi existing without a bodily form. Form and Qi depend upon each other and together constitute life—is this not perfectly clear?

I have long admired the ultimate Dao (the Way). I have perused the scriptures and historical records and have myself practiced with care for some ten years or more, yet what I have seen and heard has never satisfied me. During the Dali era I met Wang Gong of Luofu, a cultivator of the Dao, who had just returned from the Northern Peak and was leaning on his staff beside a post-station pavilion. We regarded one another; sensing that he was no ordinary person, I invited him to sit and converse. He proved indeed to be a man of the Dao. Pitying the earnestness of my quest, he orally transmitted to me the methods of exhaling and inhaling (Tuna) for cultivating authenticity.

He explained that the various methods of ingesting Qi, such as the Five Sprouts and the Six Characters, all serve to gather and concentrate Qi. The Qi thus gathered is vigorous and fierce, unsuited to ordinary people. Absorbing Qi is what is commonly called embryonic breathing (Taixi); only circulating Qi (Xingqi) is the correct path and the foundation of cultivating the body.

Instructions for taking up the practice: Whenever one intends to ingest Qi, one must first prepare an elegant and secluded inner chamber, which in ordinary times is fumigated with Lu incense. The original text is defective at this point; the following phrase “still using it to give it form” is incomplete in meaning and cannot be translated with precision.

Those who wish to practice fuqi (服炁, swallowing Qi through regulated breathing to nourish body and mind) should first select an elegant, quiet inner chamber and regularly burn lu incense on either side. Spread a thick, soft mattress about two or three chi high, keep the room warm, and use a pillow roughly one cun in height. Practice may be done after midnight, when Heaven and Earth generate Qi (when natural vital energy is especially abundant), or upon first waking at the fifth watch. Begin by exhaling the turbid Qi from the abdomen nine times. For dedicated breath regulation there is no need to restrict oneself to midnight or the fifth watch; simply choose a time of mild weather when the abdomen is empty.

When performing daoyin (导引, physical movements coordinated with breathing), close the eyes and knock the teeth thirty-six times to awaken the Shen-Qi within the body. Then massage both sides of the eye sockets and the flanks of the nose, rub and rotate the ears while stroking the face, and carry out daoyin movements such as pulling the barriers and supporting a stone. All movements require only gentle traction so that the joints of the whole body are loosened. Next press the tongue against the upper palate until saliva gradually fills the mouth, then swallow it in three draughts so that the fluids enter the five viscera. After this the complexion will appear moist and lustrous. Quietly relax the spirit and expand the mind, dwelling as freely as if in the vast emptiness, releasing all attachments, and only then begin taoqi (淘炁).

Throughout the process keep the mouth closed and perform guogu (握固, firmly grasping by pressing the thumbs against the roots of the ring fingers) in order to seal and guard the xuanfang (玄房, the chamber where Jing-Qi is stored) and prevent essence and vital energy from leaking outward. Beginners whose Qi has not yet begun to circulate smoothly should not yet use guogu. Only after one hundred days to half a year of practice, when the Shen-Qi feels unobstructed and the body perspires, may one incorporate guogu.

The method of taoqi: Each of the five viscera possesses its own Shen. Hold the breath at night; upon waking, before swallowing Qi, first circulate the Qi in the abdomen to expel stagnant food and residual Qi, then regulate the breathing. Lie supine with eyes closed and hands in guogu, fists placed beside the breasts, knees held taut, raising the back and buttocks, holding the breath while drumming the abdominal Qi so that the internal Qi whirls and circulates. Afterward exhale nineteen times, then begin regulating the breath.

The method of tiaoqi (调炁): The essential point in regulating Qi is swallowing the Qi. Ordinary people often mistake inhaled external Qi for internal Qi and cannot distinguish the two. Breathing practice should be conducted in a secluded, quiet place, employing intent to guide and regulate the breath. The final phrase of the original text, “勿一九遍则调之,” is incomplete in meaning and may contain a lacuna, so its precise import cannot be determined.

When regulating Qi (vital energy), the key lies in swallowing. Ordinary people often take the qi inhaled from the outside as the original Qi within the body (the fundamental qi innate to the human body), without distinguishing between the two. Tuna must be performed carefully and meticulously, and one must not err when employing the original Qi.

Human beings are born by receiving the qi of heaven and earth, and the body itself possesses original Qi. With each swallow, the qi inside the body corresponds with the qi from the outside. According to the Jing (scripture), during tuna one closes the mouth tightly, rapidly agitates and swallows so that the qi circulates within the body; while swallowing one should hear the gurgling sound of the qi, as if water were flowing through winding ditches. The Jing further describes the qi descending along the left side of the body through twenty sections, after which it proceeds downward from the right side. Then one uses the intention to guide the qi downward and massages with the hands to help it enter the Qihai (three inches below the navel, also called the lower Dantian (energy center), the place where qi gathers in Daoist inner cultivation).

Those just beginning to ingest qi, whose upper jiao (the region above the diaphragm) is not yet unobstructed, may massage with the hands to help the qi descend. If the qi has not yet gone downward, one may contract slightly with some force and swallow, striving to make the swallowing audible; if one feels the qi is already flowing freely, massage is unnecessary.

The Jing calls swallowing three times in succession with the mouth closed, followed by two dry swallows, “cloud travel”; swallowing after holding saliva in the mouth is called “rain bestowal.” Beginners whose breath is not yet unobstructed may practice this method after swallowing once or twice and need not swallow three times consecutively from the outset. The Jing holds that only after a year of careful practice can modest results appear, and that two or three years of practice constitute greater achievement.

The Xingxi Jue says: Near the rear of the lower Dantian (energy center) (the site of Neidan (internal alchemy) cultivation below the navel) there are two acupoints that connect with the meridians of the spine and communicate upward to the Niwan Palace (the brain palace in the head).

Each time one swallows a mouthful of saliva, one should promptly visualize it returning into the lower Dantian, then use intention to guide this stream of primordial Qi (vital energy) into those two points, imagining it transforming into two white currents of Qi that travel upward along both sides of the spine, enter the Niwan Palace, and warmly nourish the palaces and orifices throughout the body. Next visualize the Qi spreading through the head and face, the neck, both arms, and the fingers, then descending together to enter the chest and diaphragm, the five viscera, the skin, and the middle Dantian (the site of Neidan cultivation in the chest). Then let it rise again along both sides of the spine to the Niwan Palace, warmly nourishing every part; next let it flow in succession into the Heart Palace (the location of the heart), pass through the lower Dantian, circulate repeatedly, and finally descend to the knees and ankles, arriving at the Yongquan points (the acupoints on the soles of the feet).

Distributing a single stream of primordial Qi throughout the body in order to regulate it is like Heaven and Earth setting things in motion with thunder and moistening them with wind and rain. Heaven and Earth have sources of water; without the movement of clouds and thunder, they cannot transform watery vapor and nourish the ten thousand things. The human body likewise has saliva; if one does not rinse the mouth and swallow it, the saliva cannot irrigate and nourish the five viscera; without conjunction, one cannot cause the Jing (essence) and Qi to circulate upward and replenish the brain. Swallowing and ingesting the Qi within the body must also be coordinated with regulated breathing, so that the breath can be guided to circulate mutually and take effect. Therefore the Dao (the Way) of clarity, stillness, and simplicity, together with the methods of circulating Qi, take as their model the operating principles of Heaven and Earth.

Visualize the turbid and malignant, stagnant pathogenic Qi and stagnant blood within the body being washed away by upright Qi, and finally expelled from the tips of the fingers and toes. When this is called “dispersing Qi,” one should extend the fingers and need not practice the grasping-and-holding posture (the cultivation posture of tightly clenched fists). Completing this once counts as one full circuit; when the Qi flows unimpeded, one may be free from illness. Afterward, regulate the breath to make it even and peaceful, then continue to drum and swallow the saliva, following the same method as before.

In leisure time, drum and swallow the saliva, reaching thirty-six times; this is called “lesser accomplishment.” If one has not yet practiced grain-avoidance (ceasing to eat), one should ordinarily eat little so that the abdomen remains empty; in times of quiet free of distracting thoughts, swallow the Qi ten times on each occasion, and one may gradually reach three hundred sixty swallows. If after prolonged practice the Qi already flows freely, completing three hundred sixty swallows in one continuous session is also acceptable; this is called “middle accomplishment.” Reaching one thousand two hundred breaths is called “greater accomplishment.” If one cannot refine the form and transform the substance, the body will be like withered wood, and the primordial Jing will lose its radiance.

When you have spare time, you may practice ingesting Qi (vital energy) (fuqi, a cultivation method of regulating the breath and taking in Qi). Enter a quiet chamber, remove your clothing, unbind and spread your hair, lie on your back facing outward, and stretch out both hands. Performing this for three hundred and sixty breaths may be regarded as a modest achievement, while completing one thousand two hundred breaths counts as a great accomplishment. If you cannot thereby refine the form and transform the substance, the body will become like withered wood and lose the radiance of original Jing (essence).

When practicing the ingestion of Qi in leisure moments, enter a quiet chamber, undress and let down the hair, lie supine facing outward, and stretch both hands without clenching the fists. Comb the hair loose and spread it upon the mat, then even out the breathing and swallow the Qi. Afterward, gather the mind-spirit, cease all miscellaneous thoughts, and allow the Qi to circulate of itself within the body. If you feel stuffiness and discomfort, expel the Qi; should the breathing become somewhat rapid, first regulate it to evenness. Once the Qi is flowing unimpeded, gradually increase the number of repetitions to twenty, thirty, forty, or fifty. If the entire body perspires, this demonstrates that the practice is taking effect. At this juncture, settle the mind and stabilize the intention, avoiding any outing that might expose you to the wind; wait until the Shen (spirit) is clear and refreshed before stopping. If you experience mental dullness, the breath on the verge of becoming disordered, or discomfort in the four limbs, then refrain from practicing. Undertake this once every fifteen days.

Should you happen to fall ill through improper nourishment, enter a quiet chamber without delay, arrange your hands and feet according to the method of regulating Qi, even the breathing, and swallow the Qi. Concentrate your attention upon the site of the ailment, using the intention to guide the Qi in attacking and treating it. If the breath is nearly exhausted, first even it out; then continuously circulate the Qi in treatment. When the breathing grows hurried, pause, gently regulate it, and resume. Repeat in this fashion twenty, thirty, forty, or fifty times until the painful area grows hot, perspires, and becomes moist, then cease.

If the illness has not yet been cured, you may apply this treatment by intention repeatedly after midnight and before the fifth watch until recovery is complete. Direct the intention to wherever the pain is located; if even this produces no improvement, the original text states that the illness will not be cured.

The Buxi Jue says: To treat a patient's illness with one's own Qi (vital energy), first inquire clearly which of the five viscera is unwell, then introduce one's Qi into the patient's body. Have the patient face the corresponding direction, still the body and mind, and banish distracting thoughts. The method of distributing Qi is like swallowing Qi. Practiced in this way, illness recedes and pathogenic Qi is cut off.

The Tiaoqi Jue says: When a person consumes foods of various flavors, these flavors enter their respective five viscera. The turbid Qi produced by each viscus gathers in the mouth and is expelled from there. Filthy Qi from the six fu organs and the Sanjiao (the functional regions of the viscera and bowels described in Chinese medicine) also accumulates as turbid Qi. Upon first awakening, the mouth often holds an unpleasant fishy, foul odor.

If the mouth is dry, the tongue astringent, the cheeks glossy, and food cannot be taken, this indicates heat in the Upper Jiao (the upper bodily region associated with the heart, lungs, and related functions). One should then open the mouth ten to twenty times according to the method, strike the Heavenly Drum (a Daoyin practice of covering the ears with the hands and tapping the back of the head with the fingers) seven or nine times, and swallow the fluids. When clear, sweet fluids arise in the mouth, the heat has receded and the five viscera have become clear and cool.

If the fluids in the mouth are clear, cold, and thin, food tastes bland, the heart feels uneasy, and neither eating nor drinking is palatable, this is a sign of cold, which should be regulated by the method of “blowing.”

The Diet Guarding Formula states that anyone who practices Fuqi (the cultivation method of nourishing life by regulating the breath and swallowing Qi) must observe dietary restrictions. Eat what is suitable and refrain from what is not. Foods that damage Zhengqi (the body’s normal, harmonious Qi) and disorder the meridians of Qi should be avoided; truly beneficial foods may be eaten regularly, but never to excess.

Each morning one may take a small amount of light porridge, or sesame-seed porridge, to nourish spleen Qi and replenish fluids. At midday a little light wheat food or steamed dishes may be eaten; cakes are also acceptable, but they should not be eaten while hot, lest they disturb Zhengqi. A broth made from scallion leaves is likewise excellent. Meals should be cooked until soft and thoroughly done, with a light flavor. Barley is suitable throughout the four seasons, yet one need not eat much of it. Seasonal foods that are appropriate at the time may be taken in moderation. Those who cultivate with a still mind and keep fasting precepts may also thereby attain the Dao and become immortals.

On the days corresponding to the Thirty-Six Animals, and on days matching one’s own natal animal sign, do not eat the corresponding beasts and birds. Dates, chestnuts, taro, wheat products, and what the text calls “Ying,” among other items, should not be eaten in quantity, lest they stir Xieqi (deviant Qi). A plant named Dannan Shucao may also be consumed. In daily life it is better to feel slightly hungry than to eat until completely full; overeating damages heart Qi, causing the Five Viscera to become obstructed and stagnant so that Qi cannot circulate.

Hot foods, as well as those that are salty, sour, pungent, or spoiled and rotten, all impede the movement of Qi. After eating such things one should use the method of exhaling the “he” sound to expel turbid Qi from the abdomen. If one has mistakenly consumed something poisonous, still greater caution is required to avoid injuring the intestines and stomach or disturbing the Five Viscera. Before every meal first swallow three to five breaths of Qi, then begin eating, and swallow two or three Shengqi beans. The scripture says this can lead Qi through the Sanjiao (Triple Burner, the three regions of Qi activity in the upper, middle, and lower body), harmonize the viscera, brighten the eyes, expel noxious substances, aid digestion, and support Zhengqi. Concrete methods are recorded separately in the Taiqing Jing.

If after Fuqi turbid Qi is discharged from the lower orifices, one must not forcibly restrain it; restraint may produce illness. Each day on an empty stomach one may drink a cup of wine according to preference: warm in winter, cool in summer. The scripture holds that wine can assist Qi and drive out Xieqi, yet one must strictly avoid drinking much; excess confuses the mind, and drunkenness injures the spirit, diminishes Yuanqi (primordial Qi), and shortens lifespan. If circumstances require drinking, afterward open the mouth wide and exhale the “he” sound thirty to fifty times to expel the turbid Qi; the scripture considers this can lessen intoxication without impairing enjoyment of the flavors of wine and food.

Do not come into contact with the turbid Qi of households where a woman has just given birth or where there has been a death, nor face running livestock or other foul odors; all these can damage Zhengqi. If one suddenly encounters them, one should quickly avoid them. If Xieqi enters the abdomen, regulate the breath to wash it out and expel it; if affected by wine, drink two or three cups of water to help flush it; those who do not drink should use Zhengqi to regulate and discharge it. If it cannot be expelled at once, there is no need to force it; let it emerge gradually. When there is heat in the upper, middle, or lower Sanjiao, one must likewise regulate the breath so that Qi returns to harmony.

Eat little greasy food, lest it hinder Zhengqi. Even if one has previously violated a taboo, do not on that account abandon Fuqi; the scripture holds that after one year of practice there is progress, after three years the work is accomplished, and Yuanqi will congeal, so that occasional violations will not cause great harm. Swallowing Qi a thousand times each day need not cause concern about excessive numbers; one may begin gradually from fewer times.

The scripture says: Qi transforms into blood, blood into Jing (essence), Jing into marrow. After one year of cultivation Qi is renewed, after two years blood is renewed, after three years the vessels are renewed, after four years the flesh is renewed, after five years the marrow is renewed, after six years the sinews are renewed, after seven years the bones are renewed, after eight years the hair is renewed, after nine years the bodily form is renewed. At that time the thirty-six thousand Shen (spirits) within the body all transform into immortals, and one is called a Zhenren (True Person). If cultivation continues without interruption, the joints communicate with one another, the Five Viscera become firm, inner Qi does not leak outward, outer Qi does not invade, cold and heat cannot harm one, and one can even rise and transform, with a lifespan equal to that of the sun, moon, and stars.

After diligently practicing the “Resting the Root Formula” (Xiugen Jue) or the “Constant Root Formula” (Changgen Jue) according to the methods previously described for three years, the correct Qi (vital energy) within the body will flow freely, Jing (essence) and marrow will become abundant, the various Shen (spirits) will each occupy their proper positions, and the Three Corpses (the spirits said in Daoism to reside in the human body and hinder cultivation) will also depart. Naturally, one will no longer wish to smell the odor of the five grains.

However, constantly intending not to eat anything is truly difficult to achieve. Whenever one feels emptiness in the abdomen, one should swallow Qi (by means of breathing exercises and swallowing the breath to nourish the body), without needing to specify morning or evening or a fixed time limit. One may also take medicinal substances in conjunction. Many people do not understand this point, spending the whole day only taking medicines, and thus have still not truly grasped the essential method; this is also not the method used by superior practitioners.

The Huangting Jing (Yellow Court Scripture) says: The fruits of the hundred grains are produced from the Jing of the earth; although the five flavors are delicious when they enter the mouth, they carry turbid and deviant Qi. These odors will disturb the spiritual brightness, causing the Qi of embryonic breathing to decline and be damaged. How then can one return from old age to youth? The three Hun become confused, the seven Po weaken and scatter. Why not eat Qi and absorb the Jing of Taihe (Supreme Harmony)? Only then can one become immortal and enter the realm of clarity and tranquility.

The Shouhu Jue (Guarding Formula) says: Most people of the world are greedy for desires; this has been so from ancient times to the present.

The Xianjing (Immortal Scripture) says: People often only begin to cherish the body when they are approaching death; only when karmic sins have already become deep and heavy do they think of reforming; only when illness has already formed do they seek medicines. The net of disaster has already been spread—how can there still be time to reverse it? The wise person will nourish and protect life before it becomes critical, not sinking into the dusty world, but gathering and restraining the mind-spirit and aspiring toward the Great Dao (the Way). What is called “Dao” is Qi; Qi is the master of the body; the master relates to the life of the body, and life in turn is the root of the body. Only by cherishing Jing-Qi and nourishing Yuanqi (primordial Qi) can one preserve life.

The Xingqi Jue (Moving Qi Formula) says: What is called “Dao” is Qi. By nourishing Qi one can attain the Dao, and thus can achieve longevity. What is called “Shen” is Jing. When Jing-Qi is abundant, the Jingshen becomes clear and bright; when Jing-Qi is dissipated, the Shen will also depart. Jing is the root of the circulation of blood and vessels, and also the numinous fluid that nourishes the bones. When Jing is exhausted, the bones will wither; when the bones wither, a person will die. Therefore, those who cultivate the Dao cannot but firmly protect Jing-Qi. Those who cultivate the Dao should emphasize the preservation of Jing. Pengzu once orally transmitted a key formula to Wuchengzi: As long as one conceals and stores Jing-Qi, one need not fear the invasion of cold and heat, and body and mind will naturally be peaceful and calm. I also often conceal and store Jing-Qi in this way.

The scripture states that cultivating the Dao need not be complicated. One who can refrain from craving sounds and sights, who does not dwell on glory or disgrace, and who does not overtax the body, while regularly practicing Daoyin (nourishing the body through regulated breathing and physical movements) so that the Qi (vital energy) within remains settled, may live to a thousand years. If one then seeks the superior medicines—the spiritual elixirs spoken of in Daoism or the substances used in cultivation—one may perhaps attain immortality.

The scripture reiterates that cultivating the Dao need not be complicated. One who can refrain from craving sounds and sights, who does not dwell on glory or disgrace, and who does not overtax the body, while regularly practicing Daoyin so that the Qi within remains settled, may live to a thousand years. If one then seeks the superior medicines, one may perhaps attain immortality. Should one be able to refrain from leaking Jing (essence), this is called “ingesting Jing.” When all stray thoughts are stilled and desires thereby diminish, life may be prolonged.

Each morning before rising from bed, first knock the teeth together seven to nine times, then sit upright in a kneeling posture and regulate the breath until respiration is even and calm: inhale the clear Qi through the nose and exhale the turbid Qi through the mouth. Next rub the hands together and perform Daoyin movements as needed; press the tip of the tongue against the upper palate to collect the saliva in the mouth, and once the mouth is full swallow it in three gulps. Then, proceeding in sequence from the crown of the head down to the soles of the feet, regulate the breath seven times at each region. This practice regulates all the joints, promotes the free circulation of Qi and blood, expels lingering turbid Qi, and replenishes areas of weakness and exhaustion.

The method for removing the Three Corpses and Nine Worms is as follows. The so-called “corpses” refer to nine kinds of worms that inhabit the body: the first is the lurking worm, four fen in length; the second is the roundworm, one chi in length; the third is the white worm, one cun in length; the fourth is the flesh worm, shaped like a rotting apricot; the fifth is the lung worm, shaped like a silkworm; the sixth is the stomach worm, shaped like a toad; the seventh is the diaphragm worm, shaped like a melon slice; the eighth is the red worm, shaped like raw meat; and the ninth is the pinworm, shaped like a vegetable grub.

Of these, only the lurking worm is the leader of all the worms. The scripture states that if the roundworm bores into the heart it will cause death; the white worm multiplies without cease, its offspring growing ever larger until they may reach four or five chi and likewise bring death; the flesh worm produces feelings of oppression and restlessness, the lung worm causes coughing, the stomach worm causes vomiting, and the diaphragm worm makes one fond of spitting saliva; the red worm produces rumbling in the abdomen; the pinworm lodges in the intestines, and when present in large numbers can give rise to leprosy and hemorrhoids as well as sores, scabies, and wind disorders. These nine worms exist in every human body, though they are not necessarily numerous in every person. There are also methods of treatment:

Five fen of guanzhong is used to treat pinworms, twelve fen of baidilu to treat roundworms, three fen of shuqi to treat white worms, five fen of wuyu to treat flesh worms, five fen of shican to treat lurking worms, three fen of houpo to treat vessel worms, four fen of langya to treat stomach worms, four fen of jiangcan to treat intestinal worms, and six fen of leiwanzi to treat red worms. Leiwanzi is also known as yadu, or tuyuziteng; it resembles kudzu vine in form but has finer leaves.

These nine medicinals are baked by alternating gentle fire and strong fire until they turn yellow, then carefully pounded and sieved, and formed with refined honey into pills the size of wutong seeds. Five pills are taken daily with rice-washing water, three times a day; the dose may later be increased gradually to ten pills. After twelve days it is said that stagnant turbid matter in the body can be slightly expelled; after sixty days the text claims that all illnesses will be cured. Dosage should be adjusted according to one’s own capacity, a smaller amount being preferable. Women must fast before taking the pills.