《正一法文修真旨要》

The Method of Ingesting the Radiance of the Sun and Moon

The Great Fangzhu Palace is the customary residence of Lord Azure Youth (a Daoist immortal). Those who dwell there are Celestial Perfected High Immortals, Taiji (Supreme Ultimate) Immortal Lords, as well as Senior Ministers, Directors of Destiny, and other such deities.

This records a method of absorbing the radiance of the sun and moon. Even those who have already attained the Dao and become immortals continue to practice it, requiring only visualization within the mind.

When cultivating solar light, visualize in the heart a red sun the size of a coin from which nine rays of light issue forth. The radiance rises from the heart, passes through the throat to between the teeth, then returns into the stomach. Visualize in this way for a time until even with closed eyes one can clearly perceive the solar image in both the heart and the stomach, then exhale. After exhaling, rinse the mouth thirty-nine times and stop. Practice three times each day, at sunrise, at mealtimes, and at noon.

The scripture states that persistence for one year can eliminate illness, after five years the body will possess a luminous glow, and after eighteen years one will attain the Dao and become a Perfected being. When walking at noon one's shadow will vanish, and one can also avoid various deviant Qi (vital energy) and calamities.

During practice one should also constantly visualize the sun in the heart and the moon in the Niwan (the region at the crown of the head according to Daoist teachings). In daytime visualize absorbing solar radiance; at night visualize absorbing lunar radiance. The method for lunar light resembles that for solar light: visualize the moon emitting ten white rays of light that descend from the head into the throat, reach between the teeth, and are then swallowed into the stomach.

The scripture offers differing accounts of the dates for practice. One version holds that lunar light is cultivated from the first to the fifteenth of each month and stopped thereafter, because the moon's radiance gradually wanes and this is thought to damage heavenly Qi. Another version states that solar light is cultivated from the first to the fifteenth and lunar light from the sixteenth to the end of the month.

This method is said to originate from the middle chapter of the Great Wisdom Jing (Dazhihui Jing) and was once transmitted to people by the Lady of the South Pole (Nanji Furen). Regular practice can protect the body and hold the hope of ushering in Great Peace. The method itself is simple; the essential point is diligent, uninterrupted practice. It is known as the Dao of Refining the Hun and Controlling the Po, employed to harmonize the hun and po souls while praying for the elimination of the Three Corpses (Sanshi) within the body together with all diseases, sins, and evil Qi.

In practice one visualizes the sun and moon within the heart and the Niwan Palace (the cultivation site inside the head). When the radiance of sun and moon pervades the entire body, evil ghosts find nowhere to hide. The method is said to have been originally transmitted by the Azure Youth Lord of Shuhai, later passed to the King of the Western Citadel (Xicheng Wangjun), and then communicated by him to Yang Jun. The transmitter declared that he now teaches the method to you; you should practice it accordingly and secretly transmit it only to those who sincerely seek the Dao. While cultivating this method one may simultaneously practice the techniques contained in the Precious Book; combining the two yields still greater benefit.

Immortals cultivate diligently day and night and feel no fatigue even when they accomplish many tasks in a single day. Cultivating the Dao values diligence, and the resolve to treasure life must not be lightly abandoned. The foregoing appears in the third volume of the Zhen Gao.

Meng Xiansheng’s Method of Recumbent Practice at Dusk

Shan Shiyuan learned from Meng Xiansheng a practice to be performed just before sleep: reciting the entire Jade Jing of the Inner Landscape of the Yellow Court (Huangting Neijing Yujing) once at night and then falling asleep. This is said to bring about the natural regulation and refinement of a person’s hun and po. Long-term persistence enables immortality in twenty-eight years; at three or four recitations each night the total comes to approximately ten thousand times.

Lady Jiang of the Northern Peak stated that even before the prescribed years of recitation are completed the practice can still reduce illness; it is regarded as a method leading toward immortality. The foregoing appears in the fifth volume of the Zhen Gao.

Incantation for Nightmares and Auspicious Dreams

The Perfected of Grand Simplicity (Taisu Zhenren) transmitted to beginning students of the Dao a method for warding off and eliminating nightmares. If one frequently has bad dreams, there are three explanations: the first is “po xie” (the po souls being disturbed by evil); the second is that the heart-spirit is undergoing a test; the third is “shi zei” (referring to invading filthy qi of corpses). The following method can be used to suppress and eliminate nightmares.

If one awakens startled from a dream, press the philtrum with the left hand, knock the teeth fourteen times, then slightly open the mouth and recite in a low voice: “Great Cavern True Mystery, constantly refine the three hun. First hun, quickly protect the seven po; second hun, quickly protect the Niwan (the divine palace of the head); third hun, guard the heart-spirit so that it remains stable and measured. Quickly request the Three Primal Lords of Grand Simplicity. This disciple has just encountered an inauspicious dream; that is the wandering corpse-filth of the seven po coming to connect with the source of ten thousand evils. Urgently summon Taokang to protect life, and report upward to the Imperial Lord, the Five Elders, and the Nine Perfected. All you divine commanders of the Yellow Gates and generals of the Purple Doors who guard the portals of the body, please hold the cymbals and grasp the bells, eliminate the evil qi, turn the ominous into the auspicious, so that disasters of life and death cannot interfere. Thereafter one will surely obtain auspicious verification. The qi that caused the nightmare will be sealed beneath the Three Passes. After three years, there will be dreams only upon spiritual response; what is seen in the dreams will all be as clear as seeing the future in advance, and there will no longer be nightmares or inauspicious thoughts.”

If one dreams of auspicious events and also considers them good omens in the heart, this belongs to auspicious response. Upon waking, one should rub the eyes fourteen times, then close the eyes and use both palms to rub from the inside outward; knock the teeth fourteen times and recite in a low voice: “Most High Highest Essence Three Emperors, Cinnabar Spirit of the Crimson Palace (the dwelling of the heart-spirit), make the auspicious response clearly manifest, and report my intention to the Three Primes. Soften the po; the Heavenly Emperor bestows the scripture, so that wherever I go all can be harmonious and successful, able to fly and ascend to the immortal realm, enter Highest Clarity, and constantly assemble with the Jade Perfected in the Purple Court.”

The above is the secret formula of the Great Cavern recorded in the Hidden Book of the Great Elixir, transmitted to those beginning to enter the path.

“Shanyuan” refers to the depression below the nose, on the left side of the philtrum, that is, the concave valley near the tip beneath the nose. Perform the practice once each in the morning, at noon, and in the evening; each time swallow saliva twenty-seven times, then promptly press this spot twenty-seven times with the index and middle fingers of the left hand. The “urgent pressing” spoken of here means pressing with force until a sensation of pain is felt, and does not mean pressing rapidly. After pressing, silently recite the incantation:

Open the Heavenly Court, grant me long life; see clearly across ten thousand li, return the hun and po souls as in infancy; annihilate ghosts and monsters, drive away demons, summon the host of spirits; ascend to the realm of the Supreme and unite with the sun; obtain the replenishment of the True Person and leave a name in the mysterious and wondrous realm.

Recite this three times every day. Cultivating according to this method is said to enable one to communicate with spiritual illumination, to see far, and to prevent the intrusion of evil influences.

The Formula for Brightening the Ears and Eyes

The Zhen’gao (Declarations of the Perfected, a Daoist jing) states that the essential of cultivating the Dao is first to make the ears hear clearly and the eyes see brightly, because this concerns the foundation of action. The ears and eyes are the staircase for seeking the true Dao, and also the portal for communicating with the numinous and wondrous realm; gains and losses appear in the ears and eyes, and life and death, existence and perishing, must likewise be distinguished by means of the ears and eyes. Therefore the relevant jing text is now copied out for people to put into practice.

The jing then continues: “Always use the hands to press the small cavities behind the two eyebrows...”

The text after the last sentence you provided, “the Dao said,” appears to have omissions or repetitions; the extant content only reaches “always press with the hand in the small cavities behind the two eyebrows three nines,” and it is not possible to supply the subsequent text on this basis.

The Daoist Jing (scriptures) say: Regularly press and knead the small cavities behind both eyebrows twenty-seven times (three nines of times), then massage both eyes and the forehead with the palms and fingers; afterward rotate and knead the ears thirty times with the hands. It is enough to remember the numbers; there is no need to be bound to a particular hour. After finishing, start from between the eyebrows and push and press the forehead upward in reverse twenty-seven times, continuing all the way to the hairline. Then swallow the saliva in the mouth, with no limit on the number of times.

Regular practice of this can make the ears sharp and the eyes bright; if persisted in for two years, one can even read books at night. The small cavities behind the two eyebrows are called the Shangyuan Liuhe zhi Fu (Palace of the Upper Origin of the Six Harmonies), believed to govern the brightness and radiance of the eyes, able to make the vision luminous, the pupils clear, and to protect and nourish the ocular Shen (spirit). This is regarded as an important cultivation method for the Zhenren (True Person, one who has cultivated the Dao and attained it) in sitting, reclining, rising, and daily activities, also called the Ri Zhenren (Daily True Person), said to reside constantly within the person’s inner meridians. An ancient saying states: “If you wish to read books at night, you must frequently practice this method of nourishing life in daily activities.” The reason the Zhenren can perceive things from every direction and illuminate extremely distant places is said to be precisely because this cultivation causes the Shenming (spiritual illumination) to reside constantly.

Qingniu Daoshi Cun Riyue Jue (The Qingniu Daoist’s Formula for Visualizing the Sun and Moon)

The oral formula transmitted by the Qingniu Daoist (Qingniu Daoshi) says: At dusk, visualize the sun above the forehead and the moon above the navel. The original text claims this method can drive away a thousand ghosts and ten thousand evils, cause Yutong and Yunü (Jade Boys and Jade Girls, divine attendant spirits in Daoist visualization) to descend, and make various misfortunes retreat and submit. The Qingniu Daoshi is Feng Junwei. This account is found in the Shenxian Zhuan (Biographies of Divine Immortals) and the Wuyue Xu (Preface to the Five Sacred Peaks).

Shen Yi Koujue (Shen Yi’s Oral Formula)

When taking spirit medicines, do not face north; this is a great taboo. On Hai days and Zi days (two kinds of days according to the earthly-branch calendar), do not spit saliva toward due north; it is said this would deplete Jing (essence) and Qi (vital energy), diminish lifespan, and cause the medicines to lose their efficacy. Therefore one must carefully avoid it.

Yue Ba Koujue (Yue Ba’s Oral Formula)

When walking in the mountains and wilderness, or passing temples that sacrifice to numinous spirits or shrines that worship evil spirits, visualize that there is a Zhenren in one’s own mouth named Chiling Zhangren (Red Numinous Elder), attended by two Yunü, one named Huazheng and one named Shejing. The Chiling Zhangren wears a red gauze robe, and the two Yunü wear yellow garments. After the visualization is complete, shout: “Ghosts and spirits in the temple, come quickly!” Command all evil influences to come before the Chiling Zhangren to receive execution. The host of evils will then flee a thousand li away. The original text states this is a method of the vanguard messengers of the Santian (Three Heavens, the celestial levels spoken of in Daoism) for capturing ghosts.

The oral formula of the female immortal Cheng Wei’s wife says: Do not eat foods containing blood, because once such foods have been eaten one cannot eliminate the “Three Corpses” (sanshi) from within the body (Daoism regards these as spirits that reside in the human body, harm body and mind, and report a person’s faults to Heaven). Dried meat may still be eaten.

The oral formula of Feng Gang says: If a Daoist falls ill, one should close the eyes and contemplate inwardly, allowing a fiery light to arise in the heart and using it to incinerate the entire body together with the site of the illness. Concentrate the visualization until the fiery light becomes refined and pure, and the illness will then be cured. For example, if the hair or beard is afflicted, visualize at the afflicted site; when visualizing at a place of pain, intensify the fiery light. It is said to be efficacious. This passage comes from the Shenxian Zhuan.

Dietary Taboos and Methods of Treating Illness

The oral formula of the female immortal Cheng Wei’s wife says: Do not eat foods containing blood, because once such foods have been eaten one cannot eliminate the “Three Corpses” from within the body; dried meat may still be eaten.

The oral formula of Feng Gang says: When a Daoist is ill, one should close the eyes and look inward, allowing a fiery light to arise in the heart and using the fiery light to burn the entire body as well as the diseased area. Concentrate the visualization so that the fiery light becomes pure and unified, and the illness will then be cured. If the hair or beard is diseased, visualize at the affected site; if there is pain, likewise visualize at the painful site and intensify the fiery light. It is said that this is a secretly transmitted and efficacious method. This account comes from the Shenxian Zhuan.

The Essential Meaning of Primordial Qi

The Perfected One said: Practicing embryonic breathing and ingesting inner Qi (vital energy) is an art of longevity. The Yinfu Jing states: “If a person has no protection, life will not last long.” It also states: “Winter grasses, when covered over, suffer no harm.” From this it may be known that in the way of nourishing life nothing is more important than protecting and nurturing the primordial Qi (yuanqi). When birds, beasts, and insects hibernate and remain dormant they take no food yet are able to preserve their lives, most likely because their respiration brings their own Qi into harmony.

Heaven and Earth generate and nourish the myriad beings, and among them humans possess the greatest numinous intelligence. Grain serves to nourish humankind, while primordial Qi circulates within the human body. If a person is able to maintain a pure and authentic original nature, to unite with the primordial Qi, to lessen rumination and desire, to discard opportunistic cleverness, and to refrain from attachment to the physical form, thereafter one may instruct others in the methods of daoyin and breath regulation such as the bear’s hanging, the bird’s stretching, the turtle’s breathing, and the crane’s dancing. Should one fail to encounter a suitable person, the teaching must be kept in the strictest secrecy. Therefore the essential principles are first explained here, with the concrete methods listed afterward.

Formula for Ingesting Qi

When ingesting Qi (vital energy), first lie on your back, close the mouth, and use the abdomen to pump the breath. Once the Qi fills the mouth, swallow it down. When swallowing the Qi, consciously draw it backward, just as food passes through the throat when one swallows.

There are three passages in the throat. One of them allows Qi to issue from the viscera, pass through the mouth, and then be slightly exhaled through the nose, so that the mouth fills with Qi. When exhaling, restrain the breath and immediately swallow. After swallowing, the fluids divide and enter the two kidneys, while the Qi enters the intestines and stomach.

If the upper body tends toward heat and the lower body toward cold, first swallow warm Qi; if the lower body tends toward heat and the upper body toward cold, first swallow cold Qi. Warm Qi means allowing the Qi to issue from the five viscera, pumping and retaining it in the mouth until the Qi there becomes quite warm and hot, then swallowing it. Cold Qi means that after Qi and fluids fill the mouth, one immediately restrains the breath and swallows. There is also the view that autumn and winter are suitable for first ingesting cold Qi, while spring and summer are suitable for ingesting warm Qi; one may also choose according to the cold or heat condition of one’s own viscera.

When first beginning to practice, one may lie on the back and practice at convenient times; later one can practice whether walking, standing, or sitting. When pumping the Qi, the teeth should be parted; when swallowing the Qi, they should close so that the upper and lower teeth meet. If the teeth are not brought together, the swallowed fluids and Qi cannot enter the body. After long practice, once the mouth is closed the Qi will naturally descend into the intestines and stomach, and swallowing Qi will no longer require effort.

If one does not grasp the essentials, what is supposedly swallowed may be only a small amount of fluid, without sending the original Qi into the body. When gathering the Qi, bring the teeth together; there is no need to open the mouth. If the mouth is left open, the Qi will instead exit through the nose, so that even performing the swallowing motion brings no benefit. Therefore one must carefully master the method.

The ingestion of Qi is usually practiced at the fifth watch (when dawn is about to break), after food has been fully digested, until one can forget hunger by the time of eating. Once results appear, if one feels hungry one may ingest Qi. During practice the abdomen may sometimes rumble; if the Qi in the abdomen is continuous, there will be no rumbling. If the abdomen is empty and rumbling occurs as Qi enters, there is no need for concern. After the practice has produced results, some people decide to stop eating; one may also continue to eat, according to personal preference.

Those who ingest the essence of the sun and moon should practice at dawn and at midnight, when Qi (vital energy) is abundant. If Qi enters the abdomen and rumbling of the intestines is heard, there is no need to be distressed. Once the ingestion of Qi takes effect, one may decide to stop eating; whether to continue eating can also follow personal preference.

To ingest the essence of the sun and moon, choose a time of clear and fine weather. If during practice one merely feels emptiness in the abdomen, one may ingest Qi without being bound by hour or season, nor restricted by postures of walking, standing, sitting or lying, and without limiting the number of times practiced each day.

When first practicing the ingestion of Qi, within the first seven days or by the fifth day one may have diarrhea two or three times, the stools sometimes foamy and sometimes not; the urine may appear reddish, but there is no need for alarm. At the outset of practice there may be a feeling of distension and oppression below the navel, but there is no need for doubt. At such a time one may light a lamp and burn incense in a quiet room, temporarily avoid clamor, loosen the clothing, lie supine at ease, and slightly hold the breath. Visualize the Qi entering from between the five viscera into the two acupoints below the two kidneys close to the spine; it then divides into two streams of white Qi that ascend along both sides of the spine to the crown of the head, as if reaching the very tips of the hair. After lingering a moment, visualize the Qi returning to the face, descending into the five viscera, continuing downward to the “Three Stars” (the original text refers to the genital region of the body), and finally arriving at the Yongquan points on the soles of the feet.

Afterwards massage the abdomen with both palms twenty or thirty circles, then massage below the navel a hundred circles. Relax the four limbs and wait a short while; the body will naturally become comfortable and the previous distension will disappear. Dongwei (the author’s self-appellation) says he previously learned this method from his teacher; when practicing one must also attentively regulate it, and it often proves effective. Using the hands is inferior to using the intention; when intention and Qi unite, wherever the intention arrives the Qi will follow.

Dongwei says he was frequently ill from childhood, having suffered from lin (strangury), emaciation and other consumptive ailments; later, after studying the art of ingesting Qi, all his illnesses seemed to improve. Within the first seven days of practice there may be slight bodily changes as described above, with no need for alarm; after ten days of continued diligent practice the circulation of Qi gradually becomes unobstructed, and only then does one become stable. In ordinary times one should also practice once or twice according to circumstances, without interruption; if the Qi feels unable to connect continuously, then continue practicing. When one practices a great deal one may sometimes belch or pass gas, which is nothing unusual.

After practicing Fuqi (ingesting Qi, a Daoist internal cultivation method of regulating the breath and taking in Qi to nourish and refine the body) for seven days, fourteen days, or even longer, one may still eat food and drink wine when they are encountered. Wine must not be taken in excess, lest it disturb the proper Qi (vital energy). If a meal has been eaten to fullness, there is no need to practice Fuqi; wait until the food has been digested before resuming. Practice of Fuqi must be persistent and not intermittent. After ingesting a great deal of Qi, one may sometimes belch or pass gas; this is not regarded as abnormal.

If one does not understand Fuqi and relies only on Cunsi (visualization by concentrating the spirit) or on taking medicines to cut off the five grains, the fast cannot be maintained for long. After hunger and thirst, sudden eating may even endanger life. The original text holds that this occurs because the intestines and stomach have become dry, withered, and blocked, and the nine orifices of the body are no longer open. Those who practice Fuqi may eat without harm, because their intestines and stomach are already unobstructed and able to receive food.

When thirsty, saliva may be used to moisten the mouth. Press the tip of the tongue against the upper palate, then move it left and right beneath the tongue so that saliva gathers. Those who practice Fuqi should first free the mind of attachments so that the heart-spirit unites with the Dao (the Way), and only then begin practice; in this way various illnesses are readily cured. If discomfort is felt in some part of the body, one may visualize the afflicted place and attack it with Qi, and it will improve. Once cultivation has succeeded, the body gradually becomes light and strong and can walk long distances. Even when passing through places of foul odors, meat, or pungent flavors, one may feel some discomfort yet will suffer no harm. Sitting quietly and burning incense to avoid external foul Qi yields still better results.

If one uses Fuqi to fast yet feels desire upon seeing food, this is because the mind is not concentrated and still hesitates. If one wholeheartedly resolves to ingest only Yuanqi (primordial Qi, the original source Qi of cultivation) and persists for a time, then when food is seen again appetite will no longer arise.

Ingesting Qi (fuqi), a Daoist health-preservation technique that nourishes the body through regulating the breath and swallowing Qi (vital energy), yields better results in attaining the Dao than relying solely on taking medicines or abstaining from grains. Yet this approach may ultimately leave the body weakened. Fuqi itself possesses subtle refinements; after long cultivation, even when one drinks soup or wine there is no need to halt urination and defecation entirely.

If those intent on cultivation are bound by official duties and cannot devote themselves wholly to the Dao, they may in their spare time ingest Qi thirty to fifty swallows every one or two shichen, so that primordial Qi is constantly stored in the abdomen and the Qihai (the Dantian energy center of the human body). Should illness suddenly arise, Daoyin (guiding and pulling, which regulates Qi through breathing and bodily movements) is used to draw the Qi forth and apply it against the afflicted area; whether the effect is marked can be verified in person.

When ingesting Qi, inner Qi is taken, yet outer Qi must also be ingested. The outer Qi referred to here is the primordial harmonious and upright Qi contained in the sun and moon. In leisure moments one ingests Qi thirty to fifty swallows every one or two shichen so that primordial Qi remains constantly in the Qihai; if illness appears suddenly, Daoyin is again employed to draw the Qi out and attack the diseased site. The scripture states that whether this proves effective may be confirmed by oneself.

Although fuqi includes the ingestion of inner Qi, outer Qi must likewise be taken. The outer Qi spoken of here is the essence of the sun and moon. In the early morning, indoors, one ingests the cyan Qi (a Qi coloration described in Daoist Qi methods). The Huangting Jing (Yellow Court Scripture) remarks that “the light of sun and moon saves the aged and the remnant,” which expresses precisely this meaning.

Ingesting Yuanqi (primordial Qi), the original source Qi of which Daoism speaks, requires no selection of hours and makes no distinction between morning and evening; whenever conditions are suitable for ingesting Qi (vital energy), the practice may be undertaken at any time. Ingesting the Jing (essences) of the sun and moon, by contrast, must wait for clear and mild weather and is performed when the sun has just risen and stands about one zhang above the ground. Face the sun and offer four clasped-hand bows; close the eyes and visualize a thread-like ray of purple light issuing from the sun, arriving between the nose and mouth, then imagine it filling the mouth and transforming into red radiance before swallowing it twenty-seven times (three nines, that is, three times nine). When the swallowing is complete, offer four further bows.

If one ingests only the Qi that is already within the body (internal Qi), the results remain less than ideal; it is better to combine this with the ingestion of “Shengqi” (vital Qi). Once the Shengqi has been taken in and allowed to merge into a single whole with the Yuanqi, illnesses may be treated more rapidly; relying on internal Qi alone produces slower recovery. When the Jing of the sun and moon is added as well, prolonged practice renders the body and mind agile and the complexion radiant.

The method of closing the breath to attack illness is comparatively easy to perform and yields quicker results. Practice it by lying supine in a quiet room and visualizing oneself as one with the Yuanqi. Ingesting internal Qi alone heals more slowly; combining it with the Jing of the sun and moon over a long period likewise makes the person physically and mentally agile, with a glowing face.

The concrete procedure is this: lie supine in correct posture in a quiet chamber; blended incense may be lit if available, though it is not required. Loosen the clothing sash so the body can stretch freely and form both hands into the wogu grasp (the familiar Daoist posture of holding the fists closed). Exhale slowly and at length, then finely exhale two or three more times from the mouth; next inhale through the nose, draw the Qi into the mouth, and seal the lips tightly. Concentrate the visualization on the afflicted site, as though the breath were pouring into it in an unbroken stream; after filling it ten times, begin again from the start. Each group of ten constitutes one set, and these are accumulated until one hundred times have been reached. Then slightly restrain the breath. If the body feels robust and powerful, continue with the eyes closed; if weakness is felt, exhale a fine stream of Qi, breathe five times, and rise.

When holding the breath to attack illness, one must heat the body to the extreme so that sweat flows out fully; in this way the illness will be cured. Afterwards, release the Qi (vital energy) from within the body, allowing the breath to circulate unimpeded, unblocking the joints and limbs so that the pores of the skin can all breathe, as if smoke were rising or like the steam from a cooking pot. With long persistence, the effects will gradually become apparent.

If there is illness in the head, one may pinch the nostrils with the hand and then circulate Qi to attack the illness; it is said this can bring about a cure. People know only how to nourish the Yuanqi (original Qi, the fundamental Qi of the human body) within, but do not know that they must also ingest Shengqi (living Qi). Shengqi refers to the essence of the sun and moon, as well as the cyan Qi of the east in the early morning. With long persistence, the effects will gradually become apparent. If the head is afflicted, one may pinch the nostrils and circulate Qi to treat it; people know only how to ingest the Yuanqi within the body, but do not know how to ingest Shengqi. What is called Shengqi is the essence of sun and moon, together with the cyan Qi of the eastern direction at dawn. Yuanqi resides in the spleen and, by drawing upon Shengqi, is able to generate itself.

Daoyin Method

Whenever one feels the body to be dull and heavy, with the Qi mechanism flowing poorly, practice the nineteen Daoyin methods (Daoyin is a method of regulating the body through breathing and physical movements):

The first movement consists of alternately twisting both hands as if washing them. Next, the two hands are lightly crossed and then the palms are turned to face toward the chest. After that, the hands grasp each other and press together above the chest while moving left and right. Then the hands are crossed so that the overlapping palms press against the left and right chest, and the body is slowly straightened; this is done on both sides. One then exerts force as if drawing a large stone bow, performing the movement on both left and right. The fists are clenched and struck forward, again on both sides. It is as if pushing away a giant boulder of a thousand catties with the hands, done on both sides. Next, the fists are clenched and pressed backward with a sudden stop; this form is called “Opening the Chest” and is performed on both sides. Sitting upright, one leans the body diagonally to one side as if pushing away a mountain, on both sides. Both hands then embrace the head and slowly rotate it; this form is called “Opening the Flanks” and is done on both sides.

Both hands support the body on the ground while contracting the body and bending the spine, after which the body is raised upward three times. The hands are reverse-gripped into fists and used to pound the back, on both sides. Sitting upright with both feet extended, the hands are crossed and pulled backward. With both hands supporting on the ground, the head is turned left and right to look around; this form is called “Tiger Gazing Left and Right.” After standing, the body is twisted backward and then raised upward three times. The hands are quickly crossed, a foot is placed between the two hands and shaken left and right; this is done in turn with both left and right feet. Rising to a standing position, the feet are stamped forward and backward, on both sides. Sitting upright with both feet extended so that they face the middle of the body, both hands hook the feet, place them on the knees, and then press downward with the hands, on both sides. Finally, one hand is raised straight toward heaven while the other points straight toward the earth, performed on both sides.

These nineteen forms, when practiced daily, can supplement and benefit the body, prolong life and increase longevity, and reduce illness. If one is unable to complete all of them, suitable movements may be selected from among them, and one or two forms practiced frequently, so as to make the Qi (vital energy) and blood flow freely and to suffer fewer diseases. During practice, one should not face the wind and must hold the breath; after completing each repetition, the turbid Qi within the body is exhaled, and the exhalation should not be audible to the ears.

Observe the “Four Greats” (the four basic elements or states said by Daoism to constitute the human body).

When the Four Great Elements (the four constituents of the human body: earth, water, fire, and wind) are in harmony, a person is healthy; when they fall out of balance, illness arises. One may observe the lips and mouth to discern the condition: the “ling” mentioned in the scripture (whose meaning is unclear, possibly referring to cold) indicates an excess of wind Qi (vital energy); fever indicates an excess of fire Qi; “mi” (meaning unclear) indicates an excess of earth Qi; a greasy, slippery sensation in the mouth indicates an excess of water Qi. Abnormal sounds indicate an excess of wind Qi, hurried breathing indicates panting, and itching indicates an excess of qi activity; the absence of abnormal sounds or panting is a sign of harmony.

Illnesses may arise from outside the body or from within. Cold, heat, overexertion, excessive ease, overeating, or hunger belong to external causes; the pursuit of fame and profit, fluctuations of joy and anger, as well as being affected by sounds and sights and the labor of thought, belong to internal causes. When regulating the breath, one should exhale through the mouth and inhale through the nose; the exhalation and inhalation should not be hurried but natural and prolonged. There are six kinds of exhalation, each corresponding to a different method of regulation. If one feels cold, employ the “chui” method of exhalation; if feverish, the “he” method; if there is wind pain, the “xi” method; if qi rushes upward, the “hu” method; if there is somewhat more phlegm and discomfort in the chest, the “xu” method; if fever arises from fatigue, the “yan” method of exhalation.

When the heart is diseased, if one feels cold, use the “chui” method of exhalation; if feverish, use the “hu” method. Thereafter attend to one’s dreams: if one dreams of people in red clothing holding knives, staffs, or fire who come to intimidate oneself, this is the omen spoken of in the scripture.

When the lungs are diseased, if the whole body, chest, and four limbs feel oppressed, stuffy, and painful, one should use the “xu” method of exhalation. Thereafter attend to one’s dreams: if one dreams of people in red clothing holding knives, staffs, or fire who come to intimidate oneself, this is the omen spoken of in the scripture.

When the lungs are diseased, if the whole body, chest, and four limbs feel oppressed, stuffy, and painful, one should use the “xu” method of exhalation. Thereafter attend to one’s dreams: if one dreams of handsome men and beautiful women who feign intimacy, or who claim to be one’s brothers, wife, and children, this is the omen spoken of in the scripture.

When the liver is diseased, if one feels melancholy and unhappy, with much sorrow and thought and difficulty in finding joy, and with vexing pain in the head and eyes, one should use the “hu” method of exhalation. Thereafter attend to one’s dreams: if one dreams of people in green clothing holding green knives or staffs who come to intimidate oneself, or if one dreams of lions, tigers, jackals, wolves, and other fierce beasts intimidating oneself, this is the omen spoken of in the scripture.

When the spleen is diseased, if there seems to be wind moving across the face, with slight numbness throughout the body accompanied by itching, oppression, and pain, one should use the “xi” method of exhalation. Thereafter attend to one’s dreams: if one dreams of children playing and fighting and throwing things at people, or if one dreams of a whirlwind circling around oneself, this is the omen spoken of in the scripture.

When the kidneys are diseased, symptoms such as blockage of the throat, abdominal fullness, and deafness may appear. One may use the method of swallowing Qi (vital energy) to nourish and regulate, while also observing dreams: if one dreams of something riding upon the body, in darkness without light, unable to discern the head or face, causing pressure that prevents breathing, then one should attend to the condition of the body. Here “swallowing Qi” refers to nourishing the breath through swallowing and regulating respiration; dreams were a kind of sign by which the ancients judged changes in the body.

All the various methods of nourishment mentioned previously should be combined with even and steady breathing. Usually, in the stillness of deep night, wearing loose clothing, sit upright, lean the back against something soft, loosen the belt, and allow the body to relax. In the mind one should regard human temperament as well as life and death with equanimity, without generating divided thoughts or giving rise to greed, so that the inner heart is settled. When the heart is settled, the breath can be harmonized, and the person suffers less harm. What is called “not taking life as an object of clinging pursuit” is truly to understand the nourishment of life.

Observing the Form and Color of the Body

Looking in a mirror is for observing one’s own facial complexion and physical appearance. If one discovers that the form and color have changed, then withdraw to a quiet room, reciting and studying the Huangting Jing (a Daoist scripture), gathering and concentrating the various Shen (spirit) within the body, restraining the three hun souls and controlling the seven po souls, walking the Seven Origins according to the method (a visualization and star-pacing practice related to the Big Dipper and constellations), and ingesting primordial Qi (visualizing and regulating the prenatal Qi).

The human physical form is maintained by Qi, and Qi in turn relies upon the form for its existence. When Qi is abundant, the form is sound; when Qi is exhausted, the form declines. Cultivating the form and nourishing the breath can preserve life. The form cannot exist apart from Qi, nor can Qi exist apart from the form; form and Qi depend upon each other and together constitute human life—this is the natural principle.

The complexion of the face is best when ruddy like white silk wrapping cinnabar, and should not be dark red like ochre; best when pure white like goose feathers, and should not be ashen like salt; best when yellow with moisture and luster, like gauze wrapping realgar, and should not be withered yellow like loess; best when black and glossy, like lacquer applied repeatedly, and should not be dull like earth; best when bluish-green and moist with luster, like lustrous pale jade, and should not be dark like indigo.

A complexion that is green like withered grass, black like sooty smoke, yellow like the fruit of the immature tangerine, red like clotted blood, or white like dry bones—these five are all signs of a person on the verge of death. If the complexion is green like the feathers of a kingfisher, black like the feathers of a crow, red like a cockscomb, yellow like the belly of a crab, or white like lard, then it is the complexion of a person who still has vitality and is healthy.

Patients whose condition is likely to improve can be treated. If a patient's eyes turn yellow and they are able to get up, they will recover quickly; if both the face and the eyes are red, they will also improve. A red face with green eyes indicates death, while a black face with green eyes does not indicate death. A black face with red eyes does not indicate death. If a patient's cheeks are markedly red, with the redness concentrated in one place and lingering for a long time without dispersing, they will die. Whether in a patient or a healthy person, if the complexion becomes like horse liver—appearing green from a distance and black up close—they will die.

If a patient cannot open the mouth yet breath is still exhaled from it, they will die. If the feet are swollen and both knees are swollen as large as a peck measure, they will die. Incoherent speech and mental confusion indicate death, though if the illness is a febrile disease death is not certain. A green back together with an abnormally shaped philtrum (the groove running from the nose to the upper lip) indicates death. A yellow face with green eyes indicates death. A green complexion, eyes that have lost their luster, and blackened teeth indicate death. Hair that is dry and withered like hemp, together with deafness, indicates death. Complete inability to speak while sounds still emerge from the throat indicates death. A curled and retracted tongue indicates death. Hair standing straight on end together with a violent temper indicates death; whiskers and eyebrows that shoot upward also indicate death. A white face with white eyes indicates death. A green complexion with black lips indicates death. Swelling of the scrotum indicates death. Sunken eye sockets also indicate death.

If a patient exhibits the “five extinctions,” that is, the signs that the five viscera (liver, heart, spleen, lung, and kidney) have become exhausted: when the liver is exhausted both eyes stare straight ahead, the gaze is lost, and the person cannot see; when the heart is exhausted the person is unwilling to see others, speech is disordered, the tongue is curled and retracted, and speech is impossible; when the spleen is exhausted the original wording “食肉胭，破鼻虚张，而唇寨” is suspected of containing textual errors, but the general sense is that abnormalities appear in eating or in the nose and lips; when the lung is exhausted the complexion is white, the voice is hoarse, the skin is taut, the hair is withered and scorched, and the bridge of the nose is flared; when the kidney is exhausted the hair stands on end, the ears are dry and withered, and hearing is lost.

The five viscera mutually overcome one another: at this point the original text turns to the next heading, referring to the relationships of mutual restraint and influence among the five viscera.

When the liver fails, the skin turns black and the whites of the eyes appear pale; if the lung Qi (Qi, vital energy) can still produce speech, the original text also lists this here. When the spleen fails, ingested meat turns as red as rouge, the nose splits and flares open, and the lips lose their ability to close properly. When the lungs fail, the complexion turns pale, the voice grows hoarse, the skin becomes taut, the body hair withers and scorches, and the nostrils flare. When the kidneys fail, the hair stands on end, the ears wither and scorch, and hearing is lost.

Mutual overacting of the five zang organs (wuzang xiangcheng) refers to pathological relationships of overacting and insult that arise among the five zang organs. In liver disease, when the skin turns black and the whites of the eyes turn pale, this is lung Qi overacting upon the liver; the patient will die at sunset in autumn. In heart disease, when the eyes and tongue turn black, this is kidney Qi overacting upon the heart; the patient will die at midnight in winter. In spleen disease, when the lips turn green-blue, this is liver Qi overacting upon the spleen; the patient will die at dawn in spring. In lung disease, when both cheeks flush red and the eyes swell, this is heart Qi overacting upon the lungs; the patient will die at noon in summer. In kidney disease, when the face swells and the lips turn yellow, this is spleen Qi overacting upon the kidneys; the patient will die in the afternoon of the last month of each of the four seasons.

When examining disease symptoms, liver failure is marked by the eyes losing their luster and the loss of vision, with death following after eight days. Heart failure leads to death after one day; if beads of sweat as large as pearls appear yet remain stagnant and do not flow, death likewise occurs after one day. Spleen failure is marked by ingested meat turning as red as rouge, the lips splitting and failing to close; the original text records death after “eleven-one days,” wording suspected of textual error. Lung failure leads to death approximately three days after the loss of voice. Kidney failure is marked by the ears withering and scorching, the hair standing on end, and the loss of hearing, with death following after four days.

Daoist methods are used to rescue people from illness and hardship, and therefore one must know how to examine disease symptoms. If one intends to perform prohibition treatment (jinzhi, Daoist healing by means of spells and prohibitions), the patient’s household should first select a clear and warm day, sweep the room clean, and keep it quiet. Once the Daoist practitioner arrives beside the patient, incense is burned and the patient’s Shen-Qi (spirit and vital energy) is carefully observed. Even if the patient’s form, complexion, and symptoms are already very poor and difficult to treat, one should still concentrate the spirit, circulate Qi, and apply treatment, performing the application of seals (xiayin, the mudras or hand seals used in ritual practice) three times. At noon one returns to observe whether the patient’s Shen-Qi shows any slight improvement; if there is no change, the prohibition method is applied once more. At night one observes again for any change; if still none, the prohibition method is applied once more. The following morning one checks again; if the spirit-complexion still shows no change, the original text holds that this indicates the patient’s allotted lifespan has been exhausted and cannot be saved.

When practicing ritual methods to treat illness, one should regard wealth lightly and place the intention of saving lives foremost. In this way the spirits will offer protection and true Qi (vital energy) will respond in harmony. If from the outset one covets money and lacks a heart to save others, even going to diagnose and treat will bring no improvement in the condition; should the ritual prove ineffective, misfortune may instead fall upon oneself. If the patient’s complexion shows no change at all, the illness has already run its course and cannot be cured.

The Daoist arts of talismans and prohibitions (ritual methods performed by means of Fulu (talismans and registers) and prohibition formulas) are employed to rescue others and relieve suffering. Daoist priests should regularly attend lectures and study the Thirty-six Honored Scriptures, expound the talismanic and prohibition methods of the mysterious sages, and according to their individual endowments learn the subtle Dao (the Way). Below, respectfully following the Zhengyi (Orthodox Unity) Immortal Three-Five Secret Instructions, I set forth the methods of cultivating the arts of talismans and prohibitions.

The Twelve Chen Three-Five Great Assembly is a method for communicating between the manifest world and the netherworld. Daoist prohibition formulas and marvelous protective methods are many and varied, profound and hidden, so that it is difficult to master them all. To save those in critical condition, nothing is more important than the seal method. Tradition holds that Fan Li, employing this method, could cause mountains to collapse and rivers and seas to cease flowing; its divine power was enough to overawe all things, still thunder, melt gold and grind jade, restore the breath, and return the hun and po souls. Using it to treat illness is therefore even less remarkable.

Yet ordinary people possess only shallow insight and find it hard to master these mysterious protective arts. Among practitioners today there are often those whose rituals prove ineffective, usually because they have not studied deeply or their minds are insufficiently concentrated. Li Daohua said: “I am not ignorant; I studied this method from youth. The seal method is difficult to understand, the key lying in cunsi (quiet visualization). If one can skillfully regulate the breath and clarify the ritual steps, the visualization becomes clear and the divine presence is attained.” Thereafter one dons the headdress and wears the five spirits, pacing according to the sequence of Qian, Yuan, Heng, Li, and Zhen. Those who can accomplish this will, in most cases, not fail when treating illness.

Now I tentatively, according to my limited understanding, briefly sketch the sequence for the reference of fellow practitioners; the crucial inner meanings I have not yet fully grasped.

When performing the “Seven Qi Circulation Method,” first spray water to drive away filth. Hold the water bowl in the left hand and the sword in the right so that the sword faces the water bowl. Stand with your back to “Jian” and facing “Po” (choosing the direction according to the positions). Visualize before you a True Official dressed in red, one zhang and nine chi in height, wearing a Nine-Phoenix Crown as depicted in the Fulu (talismans and registers). He holds water in his mouth and sprays it forward onto the patient; the room instantly brightens, as if illuminated by the glow of dawn.

Then, still aligning the sword with the water bowl, visualize the Seven Stars of the Northern Dipper appearing above the head and reflecting in the water bowl. Glance sideways toward the sun and respectfully pray for the Jing (essence) and Qi of the Seven Stars of the Northern Dipper to descend into the water, reciting: “All ghosts and sprites that obscure or disturb people, swiftly depart ten thousand li away; if you do not leave, you shall be beheaded and put to death and delivered to the White Youth of the West. Ji Ji Ru Lü Ling!” (“Ji Ji Ru Lü Ling” is a common commanding formula at the end of Daoist talismanic spells.) Spray water once toward each of the five directions, then spray toward the patient.

Next perform the sealing (the ritual of applying the Dharma Seal). Stand one zhang away from the patient, pinching the “Du Jian Mu” (a type of hand mudra) with the left hand, holding the seal in the right, raising it before the heart, and standing facing the “Wang” direction. First visualize yourself: head supporting heaven, feet treading the earth, five-colored cloud Qi covering the entire body. Then visualize the Five Stars arrayed in their respective directions above the head, one chi from the head; the sun on the left and the moon on the right in front of the face, nine cun away; Vermilion Bird atop the head, Azure Dragon on the left, White Tiger on the right, the Bagua (Eight Trigrams) and the Divine Turtle of the sealing rite beneath the feet, with Jade Boys and Jade Girls attending on either side.

Then visualize five-colored True Qi transforming into fine threads gushing forth from the five viscera, rising to one zhang and eight chi above the head and circling the head three times. Next visualize three green-robed spirit persons from the liver standing on the left; three red-robed spirit persons from the heart standing in front; three white-robed spirit persons from the lungs standing on the right; three black-robed spirit persons from the kidneys standing behind; and three yellow-robed spirit persons from the spleen standing at the “Bing” position. The original text here contains repetitions and disordered passages, making the exact directions and arrangement of the figures difficult to determine with certainty.

Hold the sword mount in the left hand and an iron axe in the right. Then visualize the Seven Stars of the Northern Dipper appearing above the head, pointing toward the patient’s area of pain. Next visualize the earlier True Official wearing the Nine-Phoenix Crown, riding a sun-like red Qi cloud, approaching with the Yu Bu (Daoist ritual pacing method) and holding the Dharma Seal: first stamp once on the patient’s heart, then once on the abdomen, and finally once on the painful spot; visualize the poisonous Qi dispersing and being expelled.

Afterward visualize yourself holding the breath, treading the nine traces of the Yu Bu, and walking to the patient’s side. Before applying the seal, first inhale three times facing the patient, then swallow Qi three times and shout three times; next sound the Heavenly Bell six times and strike the Heavenly Chime six times. Use the bell when summoning and the chime when concealing. Then recite the Seal Incantation: “

The Heavenly Emperor’s Divine Seal (Tiandi Shen Yin), a ritual seal (fayin) that symbolizes the Heavenly Emperor’s authority, can turn mountains into lakes and transform stones into mud. When the seal is applied to a tree, the tree withers; when applied to the ground, the earth splits open; when applied to wood, the wood snaps; when applied to fire, the fire is extinguished; when applied to water, the flow of water is cut off. Strike the bell six times, then strike the heavenly qing (a ritual chime used in Daoist ceremonies) six times. The bell is employed when summoning the spirits, while the qing is used to settle and pacify them. Then recite the seal incantation (yin jue):

The Heavenly Emperor’s Divine Seal can turn mountains into lakes and stones into mud, causing trees to wither, the ground to crack open, wood to break, fire to be extinguished, and water to cease its flow. This seal penetrates from above through to below, from without through to within, from front through to back, and from left through to right. When it is stamped upon evil influences, those evil influences perish; when stamped upon pain, the pain ceases; when stamped upon illness, the illness dissipates; when stamped upon ghosts and demons, the ghosts and demons flee. Drive out the root of disease, still the spreading calamities and accumulated sins, and depart at once of your own accord; let the orthodox spirits dwell in peace in the place where you now reside. Swiftly, swiftly, in accordance with the statutes and commands of Taishang Laojun!

When applying the seal, hold the breath for a moment, then raise the seal, take one step backward, and make this announcement:

So-and-so, whether a man or a woman, of such-and-such an age, born in such-and-such a month, on such-and-such a day and hour, is now afflicted with such-and-such an illness and requests my aid. I hereby respectfully summon the Great Generals of the Three Departments, together with the Seal-Wielding General, the Healing General, the Evil-Breaking General, and the Demon-Capturing General. I ask that all of you accompany this ritual seal to treat the illness and to heal the disease afflicting this person’s body. Swiftly command the pathogenic evil to come forth! I now take the Seal of the Yellow God Yue Zhang (Huangshen Yuezhang Yin), a ritual seal used to expel evil and treat illness, and stamp it upon the heart, so that the pathogenic evil exits from the heart; stamp it upon the abdomen, so that it exits from the abdomen; stamp it upon the liver, lungs, kidneys, and spleen, so that it exits from each of these viscera; stamp it upon the head, back, chest, waist, hands, and feet, so that it exits from each of these parts. Depart at once, depart at once! Swiftly, swiftly, in accordance with the statutes and commands!

After applying the seal, recite the formula once more. Then raise the ritual seal, place it upon the region of the heart, and recite:

Ghosts of the south, north, east, west, and center, as well as heavenly ghosts, earthly ghosts, spirit ghosts, male ghosts, female ghosts, and ghosts formed through drowning of corpses, water-poison harm, and similar causes, must all be suppressed and governed by means of the seal. The scripture states that any ghost suppressed by the seal will surely die, and those who encounter the seal will likewise perish. When performing the rite, quickly recite “chu” and then apply the seal; this phrase is also to be repeated twice, after which the seal is raised and used to stamp talismans for the patient. Have the patient swallow two to three talismans: three for a man, two for a woman.

When performing the prohibition methods (using ritual techniques to restrain malevolent influences and treat illness), one must visualize the true Qi (vital energy) of the ten directions (contemplating the orthodox vital energy arriving from the ten directions). Before performing the rite, first instruct the patient to observe a three-day purification fast: refrain from eating the five pungents (typically onions, garlic, chives, shallots, asafetida, and similar spicy vegetables), meats corresponding to the twelve earthly branches, as well as crabs, wine, fish, and other rank or fishy substances; only a small amount of dried venison is permitted. Only when these conditions are met may the seal be applied. If they cannot be observed, performing the rite will bring harm rather than benefit. After using the seal, wash it with fragrant water (purified water infused with incense), dry it with a clean new silk cloth, and store it in a box.

This seal must not be taken into a house of mourning or a house with a woman who has recently given birth, nor brought to places with the smell of blood, the afterbirth or milk of the six domestic animals, or anywhere concealed by filth. If at night one suddenly startles in fright during a dream, hears sounds and vibrations, or feels that all movement and stillness have become abnormal, immediately rise and shout loudly: “……”

The seven deities of the household govern a person's lifespan and fate, and they protect the sovereign. One may interrogate the evil ghosts causing hauntings thus: “Why do you dare to encroach upon the descendants of the Yellow Emperor?” Thereupon arrest them and hand them over to the jailers to be punished. After speaking, hang the seal upon the door and depart for a short time; one will then hear the sounds of whipping and punishment.

If someone is suddenly stricken with an evil illness of the corpse-ghost type and falls unconscious, pressing the seal to the heart area will cause the symptoms to cease. If a person continually speaks ghostly words, the seal may also be used in accordance with the ritual to suppress and halt it.

When setting out on journeys, entering mountains and wilderness, or crossing rivers and lakes, if one encounters fierce beasts such as wolves, tigers, or bears, or if livestock are repeatedly harmed, the seal may be stamped upon the footprints left by the beasts. The scripture states that the tiger will run thirty li before stopping; if the seal is applied inverted, the tiger will turn back and rush toward people.

If flood dragons, fish, turtles, insects, beasts, or venomous snakes in the water injure people, one may take a certain yellow earth mixed with mud, stamp it with the seal to close it, and cast it into the water; the scripture claims this will kill them.

If slaves or maidservants flee, stamping the seal on their footprints will make them return. If a person is suddenly invaded by evil Qi (vital energy), or faints and loses consciousness, or feels the limbs as if stabbed by awls and knives, one may close the Qi while using the seal, pressing it on the painful spots as well as the heart. Recite “Evil Qi depart, orthodox Qi abide,” causing the evil Qi to leave and the orthodox Qi to settle.

Here the “seal” refers to the Daoist ritual seal; “closing the Qi” (biqi) is a method of circulating Qi in the ritual. The descriptions of using the ritual seal to drive away ghosts, suppress evil, and subdue fierce beasts and aquatic creatures belong to the content of Daoist Keyi (liturgy) and beliefs in magical arts. Individual words and phrases in the original text appear to have errors or omissions; the foregoing has been clarified according to the sense of the text.