《太初元气接要保生之论》

When Heaven and Earth had not yet differentiated and taken form, all things were contained within chaos. Primordial Qi (vital energy) condensed and gave birth to water. Water is the beginning of Qi, the foundation of elixir refinement, the governor of the Five Phases (Wood, Fire, Earth, Metal, Water), and the source of all things. In cultivating the returned elixir, one must obtain the “Water of True Oneness” (regarded as the true water that is the essence of primordial Qi), gather it into the “Flowery Pond” (Huachi, a Neidan (internal alchemy) term referring to the bodily site used in cultivation or the inner elixir pond), so that Yin-Yang interact and condense into the “Sacred Embryo” (Shengtai, the term in Neidan practice for the completed state of the elixir).

To understand this water is to understand the origin of the Dao (the Way). It is “black lead.” Black lead is no ordinary substance, but the “Divine Water of Mysterious Heaven”: it is born before Heaven and Earth took form, it is the True Oneness Jing (essence) and Qi transformed from the Mother of All Things, and it is the foundation of Heaven and Earth. Since Heaven and Earth, the Five Phases, and all things can be generated from this Jing-Qi, how could ordinary materials that appear only after Heaven and Earth have formed ever be called true lead? This true Jing corresponds with the stars and is called “true lead”; it further unites with the “Flowing Pearls of the Great Sun” (taiyang liuzhu, a Neidan term for another elixir substance that pairs with true lead), thereby nourishing all things. Therefore metal is generated within water and is called “white metal”; the foundation of the returned elixir lies precisely here.

Wang Dao said: “White metal arises from water; it is true mercury.” This true mercury originates from before Heaven and Earth had separated: a single thing is born prior to Taiji (Supreme Ultimate), encompassing five, four, three, two, and one; the clear Yang and the turbid Yin differentiate, becoming lead and mercury. This is originally the art of reversing Yin-Yang; once applied, all things can transform in accordance with it. Water is the primordial Qi of Heaven and Earth and the initial Jing of Yin-Yang, capable of generating the silver named white metal. This is the generation of being from non-being, the creative foundation for refining the returned elixir.

The Perfected Wang Ding said: “The returned elixir is originally a formless thing; apart from this true silver there is no other true substance.” The sages understood that white metal is produced from water and therefore gathered it as the foundation of the elixir. To advance the cultivation further, one must understand the transformations of spring, summer, autumn, and winter, the four seasons and eight nodes, the twenty-four solar terms, the seventy-two pentads, and the hundred notches of day and night; all of these are contained within the methods of daoyin (guiding and stretching). By examining and according with climatic changes, one suffers less from calamity and illness and can prolong life.

For example, during the solar term of the first month after the Beginning of Spring, every day at the zi and chou hours (approximately 11 p.m. to 3 a.m.), press the hands against the inner kidney regions on both sides, turn the body and stretch upward in traction, performing this thirty-five times each; exhaling, inhaling, rinsing the mouth, and swallowing saliva may be done according to individual circumstances. If one persists in this practice, although it is not sufficient to accomplish the Great Dao, it can help disperse stagnant wind pathogens accumulated in the eyebrows, back, meridians, and neck, rendering the body light and vigorous.

In the first lunar month, every day during the zi and chou hours (from midnight to the early morning), press the hands against the chest and abdomen and rotate them left and right three to five times, drawing in the prenatal Qi (vital energy; referring to the original source Qi spoken of in cultivation) and sending it into the Huachi (a Daoist internal cultivation term, often referring to the place in the mouth where saliva gathers). Exhale and inhale, then rinse and swallow the saliva nine times, proceeding according to the number that feels suitable, and finally cause the Qi to descend and return to the Dantian (energy center; the location of the sea of Qi in the abdomen as described in internal cultivation). If one can persist earnestly and practice without interruption, it can dredge the stagnant and obstructed places in the meridians of the Triple Burner (the upper, middle, and lower jiao of Chinese medicine, generally referring to the regions of Qi circulation in the body), making the body light and robust.

After the solar terms of the second month, every day during the chou and yin hours (early morning), sit peacefully and regulate the breath for a moment; form the wogu (clenching the fists tightly with the thumbs pressing into the palms, a health-preserving hand gesture) and rotate the neck five or six times. Practice with a quiet mind to stabilize the Qi mechanism, then swallow the saliva two or three times, the number depending on individual circumstances. Persistent practice can dredge stagnation in the meridians of the Triple Burner, making the body light and robust.

After the solar terms of the second month, every day during the chou and yin hours, sit peacefully and regulate the breath for a moment, form the wogu and rotate the neck five or six times. Practice with a quiet mind to stabilize the Qi mechanism, then swallow the saliva two or three times, after which cause the breath to return to its origin and harmonize into unity. Exhale slowly. Practicing in this way can make the body healthy and eliminate accumulations in the kidneys and lungs; if persisted in, the body will become even more robust and light.

In the second month, every day during the chou and yin hours, sit peacefully and regulate the breath for a moment, then with the left and right hands separately draw and pull six or seven times, drawing the original Qi to the Huachi, and then slowly swallow the saliva three times, adjusting according to individual circumstances. In this way the fire Qi within the body can be made to descend, dispersing fullness and distention in the chest and abdomen; long-term practice is beneficial for extending years and increasing longevity.

After the Qingming solar term in the third month, sit upright during the chou and yin hours, and with the left and right hands forcefully draw forward, each seven or eight times; swallow the clear fluids and spit out the turbid Qi, each two or three times. Perform the entire set of practices three to five times. Practicing in this way can eliminate weakness and accumulations in the waist, kidneys, and stomach, helping to increase longevity.

In the third month, every day during the chou and yin hours sit level, and with the left and right hands alternating, lift upward while activating the waist and kidney region, each three to five times. Practicing in this way can eliminate weakness and accumulations in the waist, kidneys, and stomach, helping to increase longevity.

In the third month, every day during the chou and yin hours sit level, and with the left and right hands alternating, lift upward while activating the waist and kidney region, each three to five times. Swallow the saliva in the Huachi, causing it to return into the middle Dantian (the central abdominal region spoken of in internal cultivation), doing so two or three times. This can remove stasis in the spleen and stomach; long-term practice can make the body peaceful, stable, light, and robust.

Around the time of Lixia (the beginning of summer), each day during the Yin and Mao hours (approximately three to seven in the morning), hold the breath, close the eyes, and alternately move the two hands five to seven times. Then regulate the breath for about a quarter of an hour, drawing the ancestral Qi (vital energy; regarded as the primordial energy that is the foundation of life) to the Huachi (the gathering place of saliva in the mouth), and swallow the saliva in the mouth. Practice according to this method, and in ordinary daily life also take care to rest, so as to disperse wind-dampness from the back and shoulders. Persistent practice can make the entire body light, agile, and robust.

In mid-April, each day during the Yin and Mao hours, sit quietly for a quarter of an hour with the left hand raised upward and the right hand pressed against the chest, guiding the breath to ascend through the Twelve-Storied Tower (the breath channel from the throat to the chest) three to five times. Saliva continually arises in the mouth and is swallowed, harmonizing Yin-Yang and dispersing the Gui (a term from the original text whose precise referent is unclear) that has long accumulated in the lungs and at the navel. With concentrated and unremitting effort in practice, one may hope to expel illness and strengthen the body.

At the solar term of the fifth month, each day during the Yin and Mao hours, stand upright and lean the body backward, raising both hands upward. When exchanging the breath, let the Qi travel upward along the back while raising the hands five to seven times. Then gather the breath back into the body and swallow saliva at will, so as to remove pathogenic accumulations in the waist and kidneys and make the body light, strong, and at ease.

In mid-May, each day during the Yin and Mao hours, sit quietly with one leg bent at the knee and drawn behind and the other stretched forward; inhale clear Qi and swallow the saliva in the mouth repeatedly. Practice according to one’s own circumstances; this can disperse various kinds of wind-cold and leave body and mind refreshed.

At the solar term of the sixth month, each day during the Chou and Yin hours (approximately one to five in the morning), sit quietly and regulate the breath for half a quarter of an hour, circulating both hands around the lower Dantian (the energy center below the navel). Each day during the Yin and Mao hours, when sitting quietly, one leg is bent at the knee and drawn behind while the other is stretched forward; inhale clear Qi and swallow saliva repeatedly. Practice according to one’s own circumstances; this can disperse various kinds of wind-cold and leave body and mind refreshed.

At the solar term of the sixth month, each day during the Chou and Yin hours, sit quietly and regulate the breath for half a quarter of an hour, circulating both hands at the lower Dantian with both legs stretched forward, doing this three to five times. Then guide the prenatal Qi (the primordial energy that is the foundation of life) to travel upward and meet the true water of the Huachi (referring to the saliva in the mouth); swallow the saliva seven times. The original text states that this can eliminate stagnant accumulations and make the body robust and powerful.

In mid-June, each day during the Chou and Yin hours, press both fists against the knees and operate according to the dragon-tiger method of the liver and lungs (using dragon and tiger to symbolize the Yin-Yang Qi within the body), raising the breath to the region of the heart, each done three to five times, then letting the water of the Huachi descend three times. Through this set of exercises the Qi of the liver and lungs is brought into conjunction. The original text states that persistent practice can prevent ailments of the back and can manifest corresponding efficacy; the closing phrase “xiaoying yuan er” is of unclear meaning.

During the solar terms of the seventh month, sit upright every day at the chou and yin hours (approximately 1 to 5 a.m.). Gather both hands to protect the fundamental part of the lower body, hold the breath and raise the body, drawing the saliva into the mouth and swallowing it three to five times. Visualize in the mind the Qi (vital energy) of the left and right sides of the body intermingling and harmonizing with each other; then lower the hands and repeat three to five times. Practicing in this way is said to eliminate accumulated fatigue and stagnations.

In the middle of the seventh month, sit upright for a moment at the chou and yin hours, turning the head left and right while shaking it twenty-four times and simultaneously lifting and drawing the ancestral Qi (the fundamental original qi of the body). Then open the mouth and exhale with a “he” sound to expel the phlegm-fire (a Daoist health-preservation term referring to the phlegm-heat qi within the body). It is said this can expel unhealthy qi and prevent illness.

After the solar terms of the eighth month, sit quietly every day at the chou and yin hours, placing both hands on the knees and gently rubbing them. Visualize the ancestral Qi in the mind and apply the method of pushing and drawing to lead the qi into the mouth, then swallow the saliva three times. It is said this can relieve discomfort in the waist and back and make the original qi of the whole body abundant.

In the middle of the eighth month, sit cross-legged at the chou hour, covering the ears with both hands and swaying the body left and right. Lift and draw the ancestral Qi to the Huachi (a Daoist health-preservation term referring to the place where saliva gathers in the mouth) three to five times, then swallow the saliva. It is said this can relieve discomfort in the face and waist, brighten the vision, and refresh the spirit.

During the solar terms of the ninth month, sit upright at the chou and yin hours, raising both arms to lift the body upward. Hold the breath, draw the qi up to the Huachi, and swallow seven mouthfuls of saliva. It is said this can eliminate heart-fire and disperse phlegm stagnation. With long-term practice, one can unite with the Dao (the Way) and attain authenticity (reaching the state of merging with the Dao).

In the middle of the ninth month, sit quietly at the chou and yin hours, raising both arms to lift the body upward. Hold the breath, draw the qi up to the Huachi, and swallow seven mouthfuls of saliva. It is said this can eliminate heart-fire and disperse phlegm stagnation. With long-term practice, one can unite with the Dao and attain authenticity.

In the middle of the ninth month, sit quietly at the chou and yin hours, embracing the lower Dantian (energy center) with both hands (the site of Neidan (internal alchemy) cultivation below the navel). Keep the ancestral Qi clear and still, neither rising nor descending, then circulate and attune the saliva so that Yin-Yang unite, slowly moving the qi. It is said this can prevent the arising of all illnesses.

During the October seasonal node, at the juncture of the Chou and Yin hours, place both hands on the waist, settle the breath and the original Shen (the fundamental spirit of a person), circulate Qi (vital energy) as if pouring water from a kettle, so that Water and Fire mutually assist (Yin-Yang harmony) and the Qi runs throughout the body. Then lift the face toward the sky and inhale three times, which can relieve the affliction of congested phlegm-fire. Regular practice of this method can dispel phlegm, prolong life, and bring clarity and peace to body and mind.

At the mid-qi of October, at the juncture of the Chou and Yin hours, sit upright to nourish Qi, regulating the breath by following it naturally, without deliberate respiration or forcibly raising the Qi. Stillness yields clarity, illuminating the mind and seeing one’s nature; swallow a mouthful of saliva and draw the breath inward five times. This helps stabilize body and mind and keep the body healthy.

During the November seasonal node, at the juncture of the Zi and Chou hours, rise and lift both hands upward while forcefully stretching both feet. Stillness yields clarity, illuminating the mind and seeing one’s nature; swallow a mouthful of saliva and draw the breath inward five times, which helps stabilize body and mind and keep the body healthy.

During the November seasonal node, at the juncture of the Zi and Chou hours, rise, lift both hands upward, forcefully stretch both feet, and at the same time contract the navel while inhaling five times. Repeat this seven times to refresh the breath and invigorate the spirit. With long-term persistence one will not be far from the immortal Dao (the Way).

At the mid-qi of November, at the juncture of the Zi and Chou hours, sit levelly with both feet extended and both hands crossed. Mobilize the ancestral Qi of the upper region (the original source Qi) so that it meets the water pool (saliva in the mouth), then swallow the saliva twice. This can ease the chest and abdomen and make Yang Qi abundant. Persistent practice according to the seasonal nodes contributes to physical well-being.

After the December seasonal node, at the juncture of the Zi and Chou hours, sit upright in quiet cultivation. One hand embraces the ancestral root (the location of the original source of life) while the other circulates at the navel. Allow the breath to move slowly without deliberately emitting or retracting it, naturally settling the root. After the Qi mechanism activates, circulate it three to five times more. Practice according to this method helps nourish life and extend longevity.

In the twelfth lunar month, one goes to sleep during the zi and chou hours (approximately 11 p.m. to 3 a.m.), lying on one’s side facing outward with both knees drawn toward the chest. Following the breath, slowly exhale three times and then swallow a mouthful of saliva; practice this according to the count of three times nine, totaling twenty-seven repetitions. If one can persist in completing it, although it may not produce very great effects, it can still make the meridians flow unobstructed and help to dispel illness and settle the body.

With long-term practice, the text states that one can prolong life and increase longevity, serving as a method of “connecting life” to assist in cultivating the Dao (the Way); among the people it is called the “adding-oil method,” that is, a way of nourishing life and augmenting one’s span of years. Those who study it can carefully experience it, earnestly examine and contemplate it, comprehend its inner wonders, and thereby transcend the mundane world. If one is able to investigate it thoroughly for a hundred days, one will come to know the mysteries of creation and endure as long as Heaven and Earth.

This is a method transmitted from master to disciple and passed down through the generations, not a minor heterodox path of elixir arts. If one possesses an innate affinity with the immortals and obtains this method, one should treasure it and keep it in store, and not transmit it to those who are unsuitable. The vows established in the text are extremely solemn; please examine them carefully and be sure to keep the secret strictly.