《云笈七签》Vol. 14

Hold your breath eight times, raise your head and draw in the moon’s vital essence, then swallow it in eight portions. This can replenish Yin Qi. When women absorb the moon’s essence, their Yin essence grows stronger, and the way of childbearing becomes unobstructed.

Whenever entering the water, raise both arms, hold your breath, and dive beneath the surface.

Sit facing north with your legs extended forward and apart. Pull your toes with your hands to relieve weakness in the Futu area at the front of the thighs and tightness in the sinews around the buttocks.

Sit with your legs extended and apart. Pass both hands beneath your bent legs and press them against the ground, then press your bent legs down onto your hands and raise your buttocks. You may also sit with your legs extended and apart and pull your toes with your hands. These movements can relieve weakness in the Futu area and tightness in the sinews around the buttocks.

Sit with your legs extended and apart. Pass both hands beneath your bent legs and press them against the ground, then press your bent legs down onto your hands and raise your buttocks. This movement can be combined with circulating Qi to relieve dribbling urination and breast pain.

Raise your feet and cross them behind your neck. Support yourself with both hands on the ground and lift your buttocks; hold the posture and retain your breath as long as you can. Crossing your feet behind your neck can relieve abdominal fullness and discomfort, dispel the “Three Worms” (the parasites believed in ancient times to live inside the body), and promote the smooth circulation of Qi in the five organs.

Sit in a squat, lift your feet with both hands, and squat as deeply as possible while opening your legs to either side. This can be used to treat Qi surging upward, swelling and pain, and cold conditions.

A method for nourishing Kidney Qi: Sit in a squat, grasp your toes with both hands, lower your head, and stretch as far as you can. This gathers the Qi of the five organs and treats deafness and impaired vision. It is said that with long practice, white hair can turn black again.

Peng Zu’s Daoyin Methods (Daoyin means cultivating health through bodily movements and regulated breathing; there are ten exercises)

Peng Zu was a high official in the Yin dynasty. He lived from the Xia dynasty through the Shang dynasty and was said to have reached the age of seven hundred. He regularly ate cinnamon and attained the Dao. Daoyin can dispel all illnesses and is an important method for prolonging life.

Breathe fifty times during each exercise, and repeat the set five times, for a total of two hundred and fifty breaths. Practice is usually done between midnight and cockcrow, though it may also be done at dawn. Avoid practicing after eating until full or after bathing.

First, remove your clothes and bedding, lie down, stretch your torso, and rest quietly with your eyes closed. After five breaths, stop. This method guides Kidney Qi, relieves thirst, and harmonizes Yin and Yang.

Second, pull the toes of both feet. After five breaths, stop. This method guides Qi in the abdomen, eliminates shan jia (conditions involving lumps or accumulations in the abdomen), and clears the nine orifices.

Third, lift the toes of both feet. After five breaths, stop. This method guides Qi through impediment pain in the abdomen and back and through paralysis affecting one side of the body, and sharpens hearing.

The text later repeats the directions to guide Kidney Qi, relieve thirst, and harmonize Yin and Yang, as well as the second exercise: pulling the toes of both feet to guide Qi in the abdomen, eliminate shan jia, and clear the nine orifices.

Raise the toes of both feet and hold the position for five breaths. This movement draws Qi and blood through the abdomen and back, eases numbness and partial paralysis, and can also sharpen hearing.

Bring the feet together, soles facing one another, and hold for five breaths. This movement draws Qi through the heart and lungs and eases coughing and rebellious Qi surging upward.

Turn the heels inward until they face one another, and hold for five breaths. This movement opens the five collateral channels (part of the meridian system), regulates the stomach and intestines, and dispels pathogenic influences.

Cover the right shin with the left leg, bend the right knee, and press it inward. Hold for five breaths. This movement draws Lung Qi, eases discomfort caused by wind pathogens and weakness, and brightens the eyes.

Spread the feet apart and stretch the toes, holding for five breaths. This movement can help prevent cramps.

Lie on your back, grasp your knees with both hands, and draw them to your chest. Hold for five breaths. This movement eases lower back pain.

Rotate both feet outward ten times. This movement helps regulate various forms of strain.

Undo your hair knot and sit facing east. Hold the hands in the firm-grasp gesture, commonly used in Daoist practice, and briefly hold your breath. Then raise your hands and guide them outward to the left and right. Cover both ears with your hands, then press and pinch the channels beside the ears five times with your fingers. This practice can brighten the eyes, keep the hair black rather than turning white, and ease head wind, a condition caused by wind pathogens affecting the head.

Wang Ziqiao’s Daoyin Method (thirty-four practices)

The Eight Spirits Daoyin Method of Prince Qiao, a health and longevity practice said to have been transmitted by him, can prolong life and dispel all illnesses. The instructions say: Raise the pillow four inches. Keep the feet apart, with five and a half inches between them; leave three inches between each side of the body and the arms. Loosen the sash, let the hair hang loose, and lie straight on the back. Do not let the mind wander. Focus on settling the spirit, then slowly inhale through the nose and exhale through the mouth. Guide the inhaled Qi to the corresponding organs. When one round is complete, begin again from the start. If you wish to stop, first complete the round you are doing, then stop. Do not force the breath to become prolonged; with practice, it will naturally grow deep and long.

As the breath flows in and out, do not let the ears hear it or the nose detect it. Regulate the breath with subtlety and concentration, then gradually lengthen and guide it. When the breath passes through Futu, the area at the front of the thigh, and down through the thighs and calves, keep it gentle and restrained. During practice, let the breath be barely perceptible and continue for many repetitions. If the abdomen rumbles, the breath makes an audible sound, and the feet become warm, the practice has taken effect. What illness could trouble someone who has mastered it?

The throat is like a silver ring, connecting downward to the chest and then to the lungs. The lungs are white and lustrous, with two lobes higher at the front and two lower at the back. The heart is attached beneath the lungs, broad at the top and pointed at the bottom. It is reddish, roughly the shape of an unopened eggplant flower, and hangs upside down beneath the lungs. The liver is attached beneath the heart, with two lobes higher at the front and two lower at the back. It is blue-green, the color of a wild duck’s head, and has six lobes surrounding the stomach: two higher at the front and four lower at the back. The gallbladder is attached beneath the liver, like a green silk pouch.

The spleen lies at the center of the body and also surrounds the stomach. It is a deep yellow, like molten gold. The kidneys resemble two crouching mice, one on each side of the spine, at roughly the level of the elbows. Their position should be somewhat high. They are pure black and wrapped in white fat, with a sharp contrast between black and white. The stomach resembles a white cloth pouch. In visualization, see it as curved and winding, bending to the right and untouched by filth.

The liver stores the Hun, the lungs store the Po, the heart stores the Shen, the spleen stores intention, and the kidneys store will. Together these are called the “abode of the spirits,” the place where spiritual beings and mental activity reside. When this abode is nurtured, the body’s channels harmonize, and illness caused by malign influences has nowhere to remain. The small intestine is nine feet long, symbolizing the Nine Provinces, an ancient division of the realm. Another account says that the small intestine is twenty-four feet long.

When performing daoyin and breath regulation, people who are physically weak should close their eyes, while those with excess pathogenic factors in the body should keep their eyes open. Direct the breath toward the affected area without forcing it. Stop after the seventh breath, walk slowly back and forth for about two hundred steps, then sit down and gently swallow the breath five or six times. If the pain has not eased, repeat the procedure until it is cured.

For any illness or pain, lie on your back with your hair loose and regulate your breathing as follows: slowly inhale through the mouth, filling the abdomen with breath. When you have inhaled as much as you can and are nearly unable to hold it, slowly exhale through the nose. Repeat this several dozen times. Use this method to nourish deficiency conditions and disperse excess conditions. Close the mouth, let the breath become gentle, then swallow the breath thirty times. Stop when you hear a rolling or rumbling sound in the abdomen. Afterward, walk back and forth for about two hundred steps. If you have not recovered, repeat the procedure.

If the affected area is in the throat or chest, raise the pillow seven inches; if it is below the pit of the heart, raise it four inches; if it is below the navel, use no pillow. Exhaling through the mouth and inhaling through the nose is called “tonifying”; closing the mouth, letting the breath become gentle, and swallowing it is called “draining.”

When using breath retention to treat various illnesses, raise the head to guide pathogenic Qi away from the head; raise the feet and straighten all ten toes to guide it away from the waist and legs; pull on the toes to guide it away from the chest; and press down on the arms to guide it away from the arms. To relieve discomfort such as cold or heat in the abdomen, or when internal cold causes the body to feel hot, hold the breath and puff out the abdomen. When you are about to breathe again, inhale slowly through the nose, then repeat until the symptoms ease.

First, sit upright, stretch out the waist and legs, extend both arms, and press the palms against the ground. Slowly exhale through the mouth, then inhale through the nose. This method can ease pain in the chest and lungs. When swallowing the breath and making it gentle, close the eyes.

Second, sit upright and stretch the torso. Inhale through the nose and hold the breath, then rock the head forward and backward thirty times in each direction. This can ease feelings of weakness and depletion in the head. Then turn the body, close the eyes, and shake it.

Third, lie on your left side. Breathe out slowly through your mouth, then breathe in through your nose. This can clear accumulated matter in the body and ease discomfort in the chest.

Fourth, sit upright with your back straight. Slowly breathe in through your nose while pressing your right hand against your nose. This method may ease blurred vision, tearing, nasal polyps, deafness, and other symptoms. It may also help with headache and chills during cold damage illness. Practice until you sweat.

Fifth, lie on your back. Breathe out slowly through your mouth, then breathe in through your nose. This can ease tightness in the abdomen. After eating your fill, swallow small amounts of breath, several dozen times in succession, to warm the abdomen. If the breath is cold, it may cause dry retching and abdominal pain. In that case, breathe in through your nose and swallow the breath seventy times in succession to make the abdomen feel full.

Sixth, lie on your right side. Breathe in through your nose, then breathe out gently through your mouth several dozen times. Rub your hands together until they are warm, then rub your abdomen to guide the breath downward and expel it. This can ease pain in the skin of the flanks. Stop after seven breaths.

Seventh, sit upright with your back straight. Extend both arms overhead with your palms facing up. Breathe in through your nose, then hold your breath with as much effort as you can for seven breaths. This method is called “King of Shu’s Terrace” and is used to clear accumulations beneath the ribs.

Eighth, lie face down without a pillow, with your feet raised. Breathe in through your nose four times, then breathe out through your nose until empty. Afterward, let a little breath enter your nose naturally, without deliberately paying attention to your breathing. This method is used to ease internal heat and back pain.

Ninth, sit upright with your back straight. Raise your left hand with the palm facing up, and stretch your right hand behind you. This can ease pain and qi stagnation in the arms and back.

Tenth, sit upright with your back straight. Clasp your knees with both hands, hold your breath, and puff out your abdomen fourteen or twenty-one times. When the breath has filled you, breathe it out, continuing until you feel it flowing freely. It is said that with long-term practice, one can retain a youthful appearance even in old age.

Eleventh, sit upright with your back straight. Lean your body from side to side, close your eyes, and breathe in through your nose. Hold your breath with as much effort as you can for seven breaths, then stop. This method is used to ease wind illness of the head.

If the abdomen feels distended and full after eating, sit down and stretch your torso, inhaling through the nose several dozen times. Stop when you feel relief; if you still feel uncomfortable, continue. This practice may also be done when you have internal cold or abdominal discomfort.

Sit upright and stretch your torso. Extend both arms as if drawing a bow to its full span, ready to shoot. This movement may ease discomfort in the limbs and stiffness in the back. It can also be practiced while seated after a full meal. It is best to do it daily or from time to time.

Sit upright and stretch your torso. Raise your right hand, palm facing upward, and support your left side below the ribs with your left hand. Inhale through the nose as deeply as you can comfortably manage, and hold the breath for seven counts (seven breaths). This is said to relieve coldness in the stomach and difficulty digesting food.

Sit upright and stretch your torso. Raise your left hand, palm facing upward, and support your right side below the ribs with your right hand. Inhale through the nose as deeply as you can comfortably manage, and hold the breath for seven counts. This is said to help disperse blood stasis and Qi stagnation.

Support your body from behind with both hands and tilt your head back. Inhale through the nose, then swallow the breath. Repeat several dozen times. This is said to ease excess heat within the body, as well as conditions involving bodily injury and loss of vitality in the muscles.

Lie on your back with your legs and arms straight. Inhale through the nose as deeply as you can comfortably manage, and hold the breath for seven counts. Then shake both feet thirty times and stop. This method is said to relieve coldness in the chest and feet, numb discomfort throughout the body, cold hands and feet, and coughing.

Lie on your back and bend your knees, bringing them toward each other with the kneecaps turned inward. Turn the soles of your feet with both hands, stretch your torso, and inhale through the nose as deeply as you can comfortably manage. Hold the breath for seven counts. This is said to relieve numbness and pain, burning pain, and “bilateral flanking areas that do not move freely.”

If you feel heavy and unwell, practice daoyin (a health cultivation method that regulates the body through postures and movements): clasp your head with both hands and turn your torso up and down. This movement is called “Opening the Sides.”

Twenty: Sit in a crouch, extend the right leg, and clasp the left knee with both hands. Straighten your torso and inhale through the nose as deeply as possible. Hold for seven breaths. This can relieve difficulty bending and straightening the body, difficulty rising after kneeling or bowing, and pain along the inner thigh. Another account says it can also relieve blurred vision and deafness caused by pathogenic wind.

Twenty-one: Sit in a crouch, extend the left leg, and clasp the right knee with both hands. Straighten your torso and inhale through the nose as deeply as possible. Hold for seven breaths, then extend the left leg outward. This can relieve difficulty bending and straightening the body, difficulty rising after kneeling or bowing, and pain along the inner thigh.

Twenty-two: Lie on your back with both legs extended. Straighten your torso and inhale through the nose as deeply as possible. Hold for seven breaths, then extend the left leg outward. This can relieve difficulty bending and straightening the body, difficulty rising after kneeling or bowing, and pain along the inner thigh.

Twenty-two: Lie on your back with both legs extended. Rub and press the area around the navel with both hands until it turns red, like a cinnabar pill in an oil pouch. This can relieve dampness in the genital area, difficulty urinating, hernia, a heavy feeling in the lower abdomen, and difficulty passing stool. If the abdomen feels warm, exhale only through the mouth and inhale through the nose, repeating this dozens of times; there is no need to swallow the inhaled Qi. If the abdomen is not warm, after completing seven breaths, wait until the breath becomes warm, then swallow the Qi about ten times.

Twenty-three: Sit in a crouch and clasp both knees with your hands. Inhale through the nose as deeply as possible and hold for seven breaths. This can relieve aching and numbness in the lower back and back pain.

Twenty-four: Lie face down and turn your head to look toward your heels. Straighten your torso and inhale through the nose as deeply as possible. Hold for seven breaths. This can relieve pulling pain, cramping, and soreness in the tendons and vessels of the feet.

Twenty-five: This passage is missing.

Twenty-six: Lie on your back and extend both legs and both arms, bringing your heels together. Inhale through the nose as deeply as possible and hold for seven breaths. This can relieve localized muscle stiffness and numbness, as well as coldness in the feet.

Twenty-seven: Lie on your back and extend both arms, both legs, and the left arm (another copy has the character “stop”), bringing your heels together. Inhale through the nose as deeply as possible and hold for seven breaths. This can relieve food stagnation in the stomach or vomiting.

Twenty-eight: Sit in a crouch and straighten your torso. Pull your heels with both hands and inhale through the nose as deeply as possible. Hold for seven breaths, then place both hands on your knees. This can relieve aching and numbness, vomiting, and rebellious Qi.

Twenty-nine. Lie on your back with your legs and arms extended and your toes pointing upward. Inhale through your nose as deeply as you can comfortably manage. Do seven breaths. This method is used to relieve tightness and severe pain in the abdomen.

Thirty. Lie on your back and press your left heel against the big toe of your right foot. Inhale through your nose as deeply as you can comfortably manage. Do seven breaths. This method is used to relieve jue disorders, conditions involving a reversal and disruption of Qi and blood. If the heel position is uncomfortable, you may practice in the same way without pressing your heel against your toe.

Thirty-one. Lie on your back and press your right heel against the big toe of your left foot. Inhale through your nose as deeply as you can comfortably manage. Do seven breaths. This method is used to relieve numbness and painful obstruction throughout the body.

Thirty-two. When the illness is on the left side of the body, sit upright and straighten your waist. Turn your eyes to look to the right. Slowly inhale through your nose, then exhale once you have reached your limit. After eleven breaths, stop. Close your eyes and turn your gaze upward.

Thirty-three. For conditions involving stagnation or lumps below the pit of the stomach, sit upright and straighten your waist. Face the sun, tilt your head back, and slowly inhale through your nose; then immediately swallow the breath. Slowly inhale through your nose again, and exhale once you have reached your limit. Count to eleven, then stop. Close your eyes and turn your gaze upward.

Thirty-three. For conditions involving stagnation or lumps below the pit of the stomach, sit upright and straighten your waist. Face the sun, tilt your head back, and slowly inhale through your nose; then swallow the breath. Repeat thirty times, then stop. Open your eyes and get up to move around.

Thirty-four. When the illness is on the right side of the body, sit upright and straighten your waist. Turn your eyes to look to the right. Slowly inhale through your nose and swallow the breath. Count ten times, then stop.

Miscellaneous Discussions on Daoyin (miscellaneous writings on Daoyin health practices)

The “Rhapsody on the River” in the Selections of Refined Literature says, “Absorb the blue-green clouds and rosy mists.” This refers to daoyin exercises and breath cultivation—nourishing the body by regulating the breath, intention, and other means. The method is somewhat similar to the cultivation practices recorded in Pillow Book, and the two can be practiced together.

Clasp your hands and gently twist them, as though washing them. Cross your hands, turn them over, and raise them in front of your chest, as if straining to draw a bow weighing three shi; do this on both sides. Place one hand over the other on your thighs, slowly rotate your torso, then pound your back ten times. Make fists and strike backward ten times. Next, sit with your legs spread wide, lean to one side, and make a movement like pushing a mountain or lifting a thousand-jin boulder; repeat the motion up and down several times. Then clasp your head with both hands and rotate your torso in a circle. Support yourself on the ground with both hands, contract your body ten times, then make fists and strike backward ten times. Sit with your legs spread wide, lean to one side, and repeat the movements of pushing a mountain and lifting a boulder, several times up and down. Then clasp your head with both hands and rotate your torso in a circle; support yourself on the ground with both hands, contract your body and arch your back three times. Cross your hands, plant your feet firmly, and bend your body backward three times before standing up. Step your feet forward and backward through the air, then sit with your legs spread wide and straight, and hook your hands around your toes.

This is the daoyin method. It helps nourish the body and prolong life, and should be combined with breath regulation to keep Qi and blood flowing freely and dispel illness. Take care to rest while practicing, and do not work yourself into a heavy sweat. This method helps circulate the Qi stored within the body, and is well suited to regular practice.

The middle volume of Pillow Book also records daoyin exercises. Its methods can be compared with and practiced alongside those described here.

Breath cultivation, through exhaling and inhaling, has many principles and prohibitions. According to an old teaching, those who practice in accordance with the methods can become perfected beings. Do not undertake breath cultivation when malign influences such as cold, rain, mist, or intense heat are prevalent. Nor should you practice on days designated “Danger,” “Holding,” “Closing,” or “Breaking.”

The period from noon until midnight each day is called the time of “dead Qi,” and is unsuitable for breath cultivation. Only the Qi of the you hour (five to seven in the evening) may be taken in. At that time the sky is still clear and bright, and the Qi is not considered dead, so it is suitable for breath cultivation.

Qi (vital energy) should be taken at the hours of Zi, Wu, Mao, and You, corresponding respectively to midnight, noon, sunrise, and sunset. The practice should also be adjusted according to the season and one’s physical condition. Midnight Qi is too cold in winter and should not be taken; at noon in summer, Qi is too hot and should likewise be avoided. In general, pay attention to conditions as they change and make suitable adjustments. When the abdomen feels very cold, take Qi near sunrise or at noon. When it feels very hot, take Qi at midnight or in the early morning. In cold winter weather, you can warm a clean, small room with a charcoal fire; taking Qi there will make the abdomen feel comfortable. In especially hot summer weather, you can take the Qi of a moonlit night, which is said to cool the body.

Each time you take Qi, keep your body settled and comfortable, making adjustments as needed. If you are settled and feel no particular discomfort, there is no need to regulate your breathing deliberately. When regulation is needed, first stretch your arms and legs and massage your joints. Then raise your heels, extend both feet to the left and right, and slowly exhale at length two or three times. Bring to mind the place where the pain is, and as you breathe out, imagine that the pain is disappearing.

If your chest feels tight while taking Qi, exhale gently and softly. Once the tightness eases, close your mouth and retain the breath; do not exhale it all, or you will have to breathe in again. Whether inhaling or exhaling, keep the breath gentle, slow, and fine, so that it would not stir even a tuft of cotton. This is the usual standard. If you inhale too quickly and can hear your own breath, the Five Spirits—the inner deities described in Daoism—will be startled and harmed. The same is true if you exhale too quickly and can hear yourself breathing. If the abdomen is already warm, or the weather is hot, breathing too quickly will intensify the heat. If you are taking cold Qi, or the season is cold, breathing too quickly and hearing the breath will intensify the cold.

When first beginning to take in Qi, regulate and nourish yourself carefully, eating until you are full. Afterward, stretch to the left and right, then open your body out to both sides. Twist from side to side, kicking upward three times on each side, and then cough. Next, gently tug your hair, massage your face, and rotate your waist, loosening the joints, flesh, skin, and bones of your limbs, as well as your head and face. Your abdomen will then feel open and at ease. After this, take in Qi again as before, until you are full. At that point, you need not do any more movements; you will naturally feel calm and comfortable.

On Nourishing the Form with Shen and Qi

After Hundun (the primordial state before Heaven and Earth were divided and the myriad things came into being) differentiated, Heaven and Earth each settled into its place. Human beings and the myriad things each received a Qi and thereby took shape. Moving things embody the qualities of Heaven; still things take Earth as their model. Among all that lies between Heaven and Earth, human beings are the most spiritually refined.

The human form is sustained by Qi and Shen. Shen is the root from which the subtle workings of the myriad things become manifest; Qi works through the vital energy of emptiness and harmony. For the perfected person, no aspect of cultivation takes precedence over Qi, and no method of practice is subtler than Shen.

My master understood the Way of the perfected person and saw clearly the pivotal changes of life and death. He often experienced the taste that has no flavor, and brought things to use in places where they seemed useless. He acted through Wuwei, forcing nothing into being. He knew that Shen and Qi could preserve the physical form, so he held to emptiness to nourish them. He knew that the deep and mysterious realm could lead one to true knowledge, so he entered that realm and contemplated the most subtle source.

Is the space between Heaven and Earth not like a bellows? Is the principle by which the perfected person does not die not like the “Valley Spirit” (a term often used in the Daodejing for the inexhaustible vitality of emptiness)?

The master said, “Within emptiness, there is something called Shen; within the deep and mysterious, there is also something called jian (a term in the original referring to an elusive presence between things).” Is the space between Heaven and Earth not like a bellows? Is the principle by which the perfected person does not die not like…

O Valley Spirit! The Master said, “Within emptiness there is a presence called spirit; in the deep and hidden there is a presence called Qi. Qi gathers within emptiness and gives rise to subtle workings.” Thus the Perfected of the Great Cavern, cultivators of the Dao in Daoist tradition, said, “Turn your gaze inward continuously for three months, focusing the heart-mind on a single spirit, and numinous light will come into being, flowing without end through the Five Viscera. Then the principle will become clear.”

Qi is the foundation of Shen (spirit), and Shen is the result of Qi. To summon Shen, first cultivate Qi. If Shen cannot draw nourishment from Qi, Qi cannot reach its numinous potential; if Shen does not seek nourishment from Qi, Qi cannot be harmonized. The Daoist classic says, “Once you have obtained the root, you can know what grows from it; having known it, return to the root and abide there.” The Jade Book of Donghua says, “Do not let thoughts grow tangled and multiply; instead, settle the heart-mind and make it still.” These are all essentials of cultivation.

The ears and eyes are gateways through which Shen comes and goes. The Daoist classic says, “By focusing wholly on regulating the breath and making the body supple, can you become like an infant?” The Yellow Court Classic, a Daoist scripture on inner cultivation, says, “Immortals and Daoists are not born with extraordinary powers; they accumulate Jing and Qi, attaining a state of harmony, unity, and benevolence.” This is precisely the principle at issue.

Later practitioners adopted various methods: some absorbed the Qi of the four seasons and the Five Sprouts, the life-nourishing energies associated with the seasons and Five Phases; some ingested or drew in the essence of the Seven Lunar Mansions and the Two Luminaries, visualizing or gathering the essences of the stars, sun, and moon; others clenched their hands, imitated the posture of a fetus, and practiced fetal breathing, an inner cultivation method that imitates a fetus’s breathing. These practices all depart from the subtle principle taught by the Perfected. They are merely secondary methods passed down from antiquity. Practicing in this way instead muddies and disorders the original Qi, further harming body and spirit.

The Realized Person lets the heart-mind rest in calm simplicity, drinks and rinses with the Mysterious Spring, the pure saliva spoken of in Daoism, and practices fetal breathing without taste or desire. Then numinous light shines inward, and the Five Qi transform into numinous Qi. Purple vapors will naturally rise, while jade radiance shines in reflected splendor. Carefully preserve and transmit the Master’s teaching: transform white into vermilion, accumulate Jing and Qi until they condense into form, and let the numinous mushroom be held in the mouth and descend within the body. This is the art of cultivating immortality. Guard the inner center and embrace pure, undivided Qi without losing it, and you will endure alongside Heaven and Earth.

◎Chapter on Nurturing and Preserving Life (Regulating the Body and Safeguarding Life)

Humans receive the Yin-Yang (yin and yang) Qi (vital energy) of Heaven and Earth, and through it their bodies take shape. Though people differ in cleverness and dullness, nobility and lowliness, they are alike in cherishing the body and longing for life. Those who are poor and in hardship have limited means and find it difficult to put these teachings into practice. The wealthy and powerful are prone to arrogance and indulgence, and likewise struggle to persevere. Those of dull nature cannot grasp how to preserve life, while the clever and perceptive are sometimes drawn away by fame and profit. Unless one is deeply cultivated and understands the true Dao (the Way), how can one follow the way of nurturing life?

Some frivolous and shallow people deliberately defy convention. They speak of preserving health, yet act contrary to their words. Even if they truly put their teachings into practice, they will find it difficult to succeed if they do not understand the patterns of day and night and the changing seasons, and merely hope for a long life. Those who understand how things work know that wealth and status can make people arrogant, so they lower themselves and treat others with humility. They know that fame and profit can harm them, so they let go of attachments and rid themselves of desires.

They know that alcohol and sexual indulgence can shorten life, so they act within their limits and exercise restraint. They know that joy and anger can harm the mind and nature, so they ease their emotions and keep their hearts broad and calm. They know that excessive thought drains the spirit, so they reduce their worries and guard the mind. They know that too much talking depletes the breath, so they speak little. They know that excessive sorrow and joy can damage life, so they keep these emotions in check and do not let them run wild. They know that sexual desire secretly wears away life, so they restrain themselves and do not follow their desires.

They also adjust to cold and warmth according to the seasons, keep regular hours for rest and activity, eat and drink in balance, and practice breathing and breath regulation correctly. They gather and build up vital energy to nourish the Niwan (a cultivation site inside the head), keep the hun and po souls settled in their proper places, harmonize the spirit, preserve the breath, and regulate breathing by exhaling the old and drawing in the new. They do not let cravings disturb the mind or perverse and excessive desires cloud their nature. This is the highest method of caring for the body. How could it fail to extend one’s years and lengthen one’s life?

Fascicle 35, “Section on Miscellaneous Practices and Preservation, Part Four”: Clarifying Tonification.

Whenever the body’s physical substance or breath is obstructed, the cause is deluded thought; such obstruction arises from thoughts and imaginings. Once a thought takes shape, change becomes unpredictable. Let go of thought, and all things return to still emptiness. Since the exertion of refining and cultivation opens the pores and brings on perspiration, timely replenishment is needed.

To replenish yourself, stretch your arms and legs, then lie down and rest. Imagine a mass of clarified butter above your head and neck. As it melts, picture it flowing into your heart and spreading throughout your limbs. Also imagine yourself lying in a pool of cream, bathing your spirit and mind. With sustained practice, this can make the skin smooth and lustrous. After refining Qi and replenishing yourself, when you are ready to get up and go outside, if you are sweating, first wipe yourself with a little rice flour to stop the sweat and ease the dryness. Only then should you expose yourself to wind and sunlight; otherwise, you may harm your body.

The preceding chapters describe methods of cultivation carried out at the same time. They have been set out in separate chapters, in sequence, to prevent them from being difficult to understand later.

◎ Prohibitions

Salt benefits the kidneys, while sexual excess harms the lungs, so restraint is necessary. Craving salty foods can weaken a person and should also be avoided. Desire can bring a person into life, or bring about death. It is like the flowers along a peach and plum path: purple blossoms with red petals open in the wind, and wither in the wind as well.

A person should regard the body as a state, Shen as its ruler, Jing as its ministers, and Qi as its people. When the people support their ruler and the foundations are firm, the state can be at peace; when both ruler and ministers are strong, the state can be governed. Qi transforms into Jing, Jing transforms into Shen, and Shen then transforms into an infant. From the union of man and woman, when Jing and Qi combine, new life is born.

When the human body can store and nurture Jing and Qi, it can receive nourishment. Jing and Qi are the source of the blood vessels and the foundation of vitality in the bone marrow. When the five organs are damaged, the sinews and bones grow weak and withered, and the hun and po souls are hard to keep at peace. For this reason, one should take particular care to preserve and maintain them.

If desires remain strong and are difficult to dispel, then even strenuous restraint may not prevent sexual intercourse in a dream. At such times, practice quiet contemplation to keep desire from arising. In Daoist cultivation, the phrase “returning Jing to nourish the brain” means gathering and transforming Jing and Qi into a force that nourishes the body. It is said that this can prolong life and earn a place in the registers of the immortals.

If you cannot manage to keep from spitting out saliva, hold a date in your mouth, chew it slowly, and swallow the saliva that gathers there.

“Convenience” is the title assigned to this section.

The human mind can sometimes become confused and fail to awaken. For this reason, skillful ways of speaking are needed to explain the principles to people. Imagine a young novice who has learned the wondrous teaching and is hurrying away when he meets a learned young gentleman. The gentleman asks him, “Have you overcome the eight obstacles to cultivating the Dao? And how did you learn the Way?”

The novice asks, “What are the eight obstacles?”

The gentleman replies, “Not giving up the resolve to seek the Dao is the first difficulty; not visiting an enlightened master is the second; not choosing a quiet and secluded place to live is the third; not setting aside worldly affairs is the fourth; not letting go of family ties and romantic attachments is the fifth; not abandoning desires for fame and profit is the sixth; not dispelling emotions of joy and anger is the seventh; and not ending sexual desire is the eighth.”

The novice says, “I have none of these entanglements!”

The gentleman says, “Many of the illnesses that afflict ordinary people have Qi as their root. Diseases such as back pain, beriberi, and chronic parasitic complaints are all related to Qi. Now you swallow Qi into your belly—will that not make you ill?”

The novice says, “Your words are truly shallow, and it is a pity to hear them. Qi originates in the Taiji (Supreme Ultimate), beyond the myriad forms. It emerges and enters in accord with the principle of clarity, expanding and contracting according to its wondrous workings. It is like the clear blue of the high sky, or the faint red glow of the setting sun; neither clouds nor rain can stain it, and dust cannot disturb it. Still and limpid, it is like the pure waves of the Milky Way. Even as it passes through lofty and perilous places, it gathers within itself a long, plaintive resonance.

“Breathing through the Gate of the Mysterious Female—the source from which Heaven and Earth and the myriad things come into being—one washes body and mind, entering the realm of the ineffable and imperceptible. One steadies body and spirit, nurtures the Grain Spirit, the ceaselessly renewing spiritual power within, removes the Three Corpses, the internal spirits believed to hinder cultivation, and dispels a hundred illnesses. This is Qi that is clear and cool, harmonious, and in accord with the Dao; therefore, it can nourish life.

“As for the Qi that arises in crevices and forms when dryness and dampness are out of balance, it comes with rank and foul foods, and arises with the hurried panting of labor and travel. It also accumulates when people rest irregularly or medicines are improperly compounded. It congeals into filth and stagnates without dispersing. At times it blocks the space between the chest and diaphragm; at others, it causes tormenting pain in the marrow. If it remains for a long time without dissipating, it develops into severe illness. This is turbid, stagnant Qi—the deadly Qi that can bring about death.”

The young noble said, “The human body is not a gourd or a piece of fruit. How could it possibly go without food? The body is a place where illnesses gather, and they cannot necessarily be eliminated completely.

“Food and drink are what sustain the body, while the body is where illness readily takes hold. Yet you abandon food to preserve the body and keep the body in order to eliminate illness. Isn’t that confused?”

The boy smiled and replied, “Well said! Those who are uncertain often cling to questions like this; those who are free of doubt have understood through them. Heaven and Earth come into being through the Dao, yet when Heaven and Earth perish, the Dao does not perish with them. Those who doubt this have been confused and have not awakened; they simply do not understand. Haven’t you heard? Craving rich and delicious food is the root of desire and a cause of illness. Harmonizing the breath, clarifying the spirit, and leaving behind distinctions between opposites to return to the realm of the Dao—this has always been the way of those who cultivate immortality.

“The true teachings do not differ. They ask only that we regard all things with utmost benevolence. In principle, one should relinquish the body; this does not mean that sages are bound by fame or outward appearances. The meaning of the hundred scriptures, and of the One Vehicle text—that is, the scripture leading to the ultimate Dao—sometimes lies in the principles of governing a state, and sometimes in exploring the realm of emptiness and stillness. What do these have to do with tracing the beginnings of entering the Dao? And what time would they have for wandering by the Fen River? Why avoid it, then?”

After the young noble had heard these words, the boy rode lightly away on the wind. No one knew where he had gone.

Each night after lying down, rest on your back with your eyes closed. First quiet the spirit and gather in the hun and po souls, letting thoughts empty out. Exhale slowly and deeply two or three times, then turn your body from side to side and sit up. Twist your waist as described earlier. Next, gather your attention below the navel and imagine a “shadow person” there, three or four inches tall—an inner image formed through visualization. Let this shadow person multiply into countless forms. They raise their heads, rise from the room, pass through the roof, and ascend into the sky until they fill the entire Dharma Realm, the total realm in which all things in the universe exist, as though your body were everywhere. Then clearly perceive these manifested forms in your visualization. Once you have seen them, guide the shadow person back below the navel, and you will feel thoroughly nourished.

As the manifested forms return, the body will also quiver and tremble, much as it does in response to circulating Qi, the practice of using the breath to guide vital energy. Continue to maintain right mindfulness and focus your spirit on the body. With attentive visualization, the body will respond. Thus, when the aged shadow person returns below the navel, you will also feel thoroughly nourished. As the manifested forms return, the body will likewise quiver and tremble, much as it does in response to the method of circulating Qi. Continue to maintain right mindfulness and focus your spirit on the body; if you visualize attentively, the body will respond. As the Lord Lao says, “The Dao can be attained only by experiencing it in the heart.”

The Method of Embryonic Breathing

The Lord Lao says, “For people to live long and avoid death, the key lies in embryonic breathing: cultivating a way of breathing modeled on that of a fetus in the womb.” Before midday, or at midnight, first stretch out your legs, flex your hands and feet, then cough a few times and exhale slowly and deeply two or three times. Sit down, clasp your hands firmly in the Daoist meditation posture, and gather your spirit below the navel. Visualize a shadow person there, two or three inches tall. Inhale slowly and deeply through the nose, drawing the breath into the mouth. Then hold it without swallowing or exhaling. Gather the breath below the navel and visualize it coalescing into a small point. Send it farther down until it is the size of a grain of rice. At first, you may count twenty or thirty points; gradually increase this to one hundred, then two hundred, and eventually five hundred. If you can reach one thousand points, this is what is called “small embryonic breathing,” a method of cultivation said to prolong life and restore youth.

The Shadow Person

Separate an image of yourself from your body, only three or four inches tall. Have it stand on the tip of your nose and command it to fetch the primordial, empty, harmonious Qi from the edge of the sky, regarded as the pure and harmonious Qi between Heaven and Earth. Then have it descend from the sky, pass through the roof and your head, and enter directly into your limbs and all the body’s channels, spreading Qi throughout your body. When the Qi arrives, you will feel your body tremble. Each passage through the body counts as one cycle; in a short time there may be dozens of cycles, and your body will feel full and replete. It is said that if you suffer from a serious illness, practicing this way for ten days will cure every disease.

As you guide the Qi down, visualize the following: “My body was originally empty, and my Shen (spirit) was originally free and unobstructed.” When the mind has no obstruction, nothing in the world is obstructed. Why is this so? Because you have attained spiritual powers, extraordinary abilities beyond those of ordinary people. Whenever you practice methods of this kind, first perform the prescribed preparatory Daoyin exercises. When exhaling, shape your mouth like a snake’s and do not move your upper jaw. When inhaling, gently tap your teeth together until your mouth grows warm.

Method of Absorbing Purple Clouds

Adopt the Zuowang posture, sitting in stillness and letting go of thoughts. Clasp your hands in the Gujian hand seal, drawing the fingers inward, and let your Shen and intention travel upward. Have them emerge from the crown of your head, pass through the roof, and rise straight to the edge of the sky to summon purple clouds. Then have them descend from the sky, pass through the roof, and enter your abdomen through the crown of your head. Keep the purple Qi within you at all times, circulating it along with your Shen and intention.

At the same time, understand inwardly: “Before, when I was unenlightened, I did not know the substance of the Dao. Now that I have awakened, I know that the methods of cultivation were within me all along, not obtained from anyone else. I can now act freely because there is no special method: I need only settle my mind. With my intention firmly set, I can use visualization to make the purple Qi appear as many streams of Qi, gathering thick and dense like red clouds to carry my Shen and intention up to Heaven.”

So long as you visualize liberation, you can also ascend to Heaven through your mind and Shen alone to obtain the purple Qi. When visualizing this, everything below is empty, and the house is empty as well. Human nature is one with the Dao. This is what is meant by spiritual powers and long life with far-reaching vision: living for a long time and observing the world for a long time.

Essentials for Nurturing Life

The Elder Lord’s Scripture of the Western Ascension says: A false Dao cares only for preserving the body, while the true Dao nourishes the spirit. Those who understand and practice this Dao can make themselves disappear or appear. The spirit can carry the body through the air and even move mountains. But once the body has turned to dust, what awareness can remain? The scripture also says: Ordinary people pity others, but it is better to pity oneself; better still to cherish the spirit; better than cherishing it is to nourish it; and better than nourishing it is to guard the body. In this way, one can live for a long time. The spirit is born from the body, and the body is formed through the spirit. Without the spirit, the body cannot live on its own; without the body, the spirit cannot fulfill itself. Body and spirit unite, nourishing and completing one another. The spirit is always caring for people, yet people do not care for the spirit. Therefore, one should set aside contrived cleverness and ingenuity and return to Wuwei (non-action, following nature without forcing or meddling).

The Book of the Luo Writing: The Precious Grant of Destiny says: The method by which the ancients treated illness was to mix medicines with sweet spring water and use medicines that nourish the breath to moisten the body. These medicines tasted neither hot nor bitter, but sweet and rich in flavor. Taken regularly, their liquid could spread through the Five Viscera, nourish the heart and lungs, and keep a person largely free from illness throughout life.

The Great Being Scripture says: Someone asked in puzzlement, “People all begin in a state without form or substance. Later, they receive the Qi of Yin-Yang, and their bodies and souls dwell between Heaven and Earth, growing through food and breath. But why are some people dull and others intelligent, some strong and others weak, some long-lived and others short-lived? Is this Heaven’s will, or does it depend on human action?” The answer is: The dullness or intelligence that comes with one’s body is inborn; strength or weakness, and the length of one’s life, depend on how one acts. The Dao of Heaven unfolds naturally, while the human way depends on oneself. If a fetus has abundant original Qi, receives ample nourishment after birth, eats in moderation while growing, and restrains its desires for sensual pleasure in adulthood, it will be strong and long-lived. If a fetus has weak original Qi, receives too little nourishment after birth, eats excessively while growing, and indulges in sensual pleasure in adulthood, it will be weak and short-lived. If one follows the natural course of life and cares for the body in accordance with proper principles, one’s lifespan will be beyond measure.

Hu Zhao of Yingchuan, whose courtesy name was Kongming, said, “Ordinary people cannot be entirely free of desires, nor can they remain idle all the time. If they crave comfort and indulge in pleasure, giving themselves over to sensual pursuits while young, their bodies will weaken and their lives will be shortened. If their conduct is sustained and kept within proper limits, and they also nourish themselves according to the methods of health cultivation, their lifespans will be beyond measure.”

Hu Zhao also said, “Ordinary people cannot be without desires, nor can they remain idle all the time. They should bring their moods into balance and restrain their thoughts, keeping the body calm and reducing their cravings for external things. First remove what disturbs the spirit and goes against one’s nature. This is simply one way to conserve and nourish the spirit.”

The Huangdi Zhongjing says, “People receive the Qi of the Five Constants, the five enduring principles that form the order of the world. Their temperaments differ: some are calm, others impatient; some are strong, others gentle. These innate dispositions are not easily changed. A calm person cannot force themselves to become impatient, and an impatient person cannot compel themselves to become calm. Calmness and impatience each have their own nature. To go against one’s nature is to lose one’s proper measure; to let one’s nature run unchecked is to harm life.

“The weakness of calm people is that they may lack openness and breadth; the weakness of impatient people is that they may lack care and thoroughness. The way to cultivate health lies in treating each temperament with care, restraining or guiding it to a suitable degree, and gradually reducing or increasing what is needed so that each person comes into proper balance.

“In general, calm people live longer and impatient people live shorter lives. If calm people do not know how to cultivate themselves, they too may shorten their lives; if impatient people know how to cultivate themselves, they can also extend their years. Yet a calm temperament is easier to regulate, while an impatient one is harder to control. Therefore, take care to master the methods of cultivation suited to your own nature: calm people can nourish themselves, and impatient people can do so as well.”

Those who prize power and status suffer inward harm to their spirit even when no external influence has invaded them. In the end, they are bound to injure their bodies and lose their lives. This is not caused by demons or malign forces coming from outside. Rather, their hearts are tormented as if ice and fire were locked together; in severe cases, they may collapse and vomit blood. Those who fall from wealth into poverty may develop dry, withered skin and prominent sinews, and become hunched and contracted with illness, even without harmful Qi causing their sickness. Compared with the damage wrought by power and status, changes in wealth and poverty are less harmful, so illness in such cases mostly injures the body.

Cultivating one’s nature means developing good character through daily practice, so that one’s nature turns naturally toward goodness and one’s actions are beneficial in every respect. When one’s nature has been well cultivated, various illnesses from outside are less likely to arise, and calamities and disorder will not occur. This is the fundamental principle of cultivating one’s nature.

Those skilled in cultivating their nature guard against illness before it arises. Thus, cultivation is not only a matter of taking medicine or practicing methods such as absorbing the Qi of clouds and rosy mists. More important is to embody the “Five Constant Virtues” of benevolence, righteousness, propriety, wisdom, and trustworthiness, and to develop virtue fully in every respect. Even without taking medicine, one can live longer. Those lacking virtue may not live long even if they take jade wine or the Golden Elixir.

Thus, the Lord Lao said: When people walk on land without avoiding fierce beasts such as tigers and rhinoceroses, they are protected by the power of the Dao and virtue. Why would they need to rely on medicine to pray for long life? The sages prepared medicines to save those who lacked knowledge of how to preserve life. Some people, never having met someone who understood the Dao, remain ill for years without cultivating their virtue. Even when illness torments them for the rest of their lives, they still show no desire to change. That is why famous physicians such as Qibo and Yufu traveled tirelessly for so long to treat the sick, while legendary long-lived figures such as Pengzu and Fuzi eventually passed away.

Ji Kang said that there are five difficulties in preserving life. The first is being unable to give up fame and profit; the second is being unable to rid oneself of joy and anger; the third is sound and sensual pleasures not…

Ji Kang says: There are five obstacles to cultivating health that are difficult to overcome. Being unable to let go of fame and gain is the first; being unable to dispel feelings of joy and anger is the second; being unable to give up sensual pleasures is the third; being unable to abstain from delicious food is the fourth; and having a mind and spirit unsettled by thoughts, with Jing and Qi dissipating, is the fifth. If these five obstacles are not removed, then even if one longs for longevity, recites profound teachings, repeatedly reflects on their essential meaning, and practices breathing exercises, one cannot change one’s conduct and will still be liable to die young. If one can remove these five obstacles from the heart, one’s ability to follow nature will gradually grow, and one’s moral cultivation will steadily improve. Without deliberately seeking happiness, the spirit will naturally be full; without deliberately seeking long life, one’s lifespan will instead be extended. This is also the great principle of cultivating health. Yet even simply abiding by benevolence and righteousness, without being burdened by excessive desire and indulgence, comes close to this principle.

Qibo says: When people begin cultivating health only at the age of forty, the Yin within the body—the material basis of the body and its nourishing energy—has already declined by half, and their everyday movements have begun to slow. At fifty, the body feels heavy, and the ears and eyes are no longer keen. At sixty, Yin has weakened and vitality has greatly diminished; the body’s nine orifices—the eyes, ears, nose, mouth, and other openings—are no longer clear. The lower part of the body grows weak, while the upper part seems congested, and mucus and tears flow together. Thus, those who understand how to cultivate health can preserve their strength, while those who do not understand grow old.

He also says: Things originally come from the same source; only their names differ. The discerning can see what they share, while the foolish see only their differences. The foolish have insufficient Jing and Qi, while the wise have them in abundance. Their ears and eyes are therefore keen, and their bodies light, strong, and vigorous. In old age they regain their strength, while those in their prime can also better nourish themselves. Thus, sages follow nature and do not act recklessly. In handling affairs, they avoid contrivance; they take quietude and detachment as their joy, do not indulge their desires to gratify the heart, and remain in a state of emptiness, stillness, and Wuwei (non-action). Their lives are therefore long, and they can endure alongside Heaven and Earth. This is how sages nourish the body.

The Adept says: Even if one takes medicines or elixirs, without knowing how to care for body and mind, it is difficult to attain longevity. The way of nourishing life is not to lie down immediately after eating one’s fill, nor to sit for long stretches all day; both harm one’s lifespan. One should move in moderation, avoid overexertion, and not force oneself to do what one cannot bear. After a meal, one may walk at an easy pace along a suitable route to help the body feel at ease. Just as flowing water does not readily become foul and door hinges are not easily eaten by worms, this is because they are in constant motion. One should not eat at night. After a meal, one should walk back and forth for more than ten li. Lying down after eating one’s fill brings on all kinds of illness.

Those who seek only to indulge themselves, believe they understand their lot in life, disregard ordinary restraints, give free rein to their desires and physical strength, and have no intention of caring for their bodies to prolong life hear these words as wind rushing past their ears or lightning flashing before their eyes: they simply cannot take them in. Thus they exhaust their bodies in sensual pleasures and squander their strength amid fine clothes and luxurious living, yet willingly carry on this way. How could such people take in the way of nourishing life? They not only reject it, but call it absurd talk. Trying to make them believe is like handing a bright mirror to a blind person or playing music for the deaf.

The Baopuzi says: The human body is like a state. The chest and abdomen are like palaces and dwellings; the limbs are like the borders around the capital; and the bones and joints are like officials of various ranks. The spirit is like the ruler, the blood like the ministers, and Qi (vital energy) like the people. Thus, governing the people is also governing the state. When the people are cared for, the state can be secure; when the Qi within the body is cared for, the body can be preserved. When the people are lost, the state perishes; when Qi is exhausted, the person dies. The dead cannot be brought back to life, and a fallen state cannot be restored.

Therefore, those who have succeeded in cultivating the Dao (the Way) dispel calamities before they arise and treat illness before it takes shape. They prevent problems while all is still well, rather than waiting until afterward to regret what has happened and try to repair it. The people are hard to care for, yet easily fall into disorder and danger; Qi is hard to keep clear and harmonious, yet easily becomes turbid. Thus, one must clearly discern the force of authority and the virtue of kindness in order to preserve the foundations of the state. One must restrain preferences and desires in order to stabilize the blood and Qi. In this way, True Unity—the Daoist principle of original authenticity in body and mind—can be kept intact, and the Three Sevens, the elements of body and mind that cultivation must safeguard, can be sustained. The various harms will then be dispelled, and life prolonged.

From the age of fifty until one reaches a hundred, one should keep good medicine close at hand, speak words that are beneficial, and refrain from readily letting stray thoughts occupy the mind. One should always approach all things with deep sincerity and reverence. Never pretend to do good merely to win others’ approval.

Prohibitions and Precautions

In cultivation, one should habitually speak good and wholesome words and not carelessly indulge stray thoughts. One should always be sincere and reverent, treating all things with respect. Never pretend to do good in order to please others.

The Treatise on Nourishing Life by the Hermit of Jade Mountain says: Illness often enters the body through food and drink. Knowing how to eat in moderation and arrange one’s diet properly is the way to nourish life. Overexertion harms life, while quiet recuperation helps preserve body and mind. Sour and salty foods should be eaten in moderation according to the season; this follows the principles of dietary care. The herbal classics explain how to choose methods that supplement or disperse according to one’s constitution. It is clear that the body can be cared for through diet and life prolonged with the aid of medicine.

Knotweed can damage the sinews; garlic and Chinese chives can damage the blood; raw meat and fish can deplete Qi; and scallions, pungent or rank foods, and grilled foods can disturb the spirit. These are all things to beware of when nourishing life. White artemisia, bian (pronounced “xia”), shoots (meaning the leaves of Rehmannia), burdock, and alfalfa are five important foods that benefit the body.

Yield when it is time to yield, and do not let your thoughts run on excessively. Advance when it is time to advance, but do not pursue things relentlessly. This should be the usual frame of mind for a peaceful and healthy life. All kinds of pungent, stimulating foods weaken the effects of medicine and disturb a person’s spirit and vital energy. Men should not eat too much peach, plum, rapeseed, garlic, or Chinese chives; women, too, should eat less of these and gradually reduce their intake.

People under forty should not take tonic pills or powders for long periods. At this age, Yin has not yet fully developed and Yang remains relatively strong, so particular caution is needed. If taking tonics, choose formulas that also gently regulate and harmonize.

Do not eat after sunset. In winter, when the nights are long, or when your constitution tends toward heat, you may eat a small amount of warm, soft food. After eating, move your body to aid digestion; otherwise, this may lead to beriberi, an ancient term for certain disorders involving swelling and pain in the lower limbs.

After spring begins, do not wait too long to take off your padded clothes, or you may catch cold and develop cold damage, cholera, indigestion, or headache. When the weather is hot and you are sweating, do not bathe or rinse your mouth immediately, as this may dry the five viscera and diminish bodily fluids. Do not sleep with a lamp lit or cover your face with a quilt; do not sleep with your mouth open. In both winter and summer, do not rest your head on cold things such as iron or stone, as this may impair your eyesight.

The Baopuzi says: Someone asked, “Does harming the body mean excessive sexual activity between men and women?” The reply was: “Is that the only way it can happen? Still, one of the keys to prolonging life is indeed the art of the bedchamber, a method of maintaining health by regulating the Yin-Yang relationship between men and women. People of superior ability who understand it can extend their lives and dispel illness; those of lesser ability, even if they do not understand it, will not thereby harm themselves. If, in the prime of youth and strength, a person knows how to use the Returning Yin Elixir, a method of bedchamber cultivation, to nourish the brain and marrow, and gathers the Seven Benefits through the method of gathering and replenishing known as the Long Valley, then even without taking medicine, they can live for one or two hundred years—though they cannot become immortal.

The ancients compared those who do not understand these methods to an ice barrier unable to withstand the blazing sun, and to someone who keeps a fire indoors without knowing to guard against it. In addition, straining to think beyond one’s capacity harms the body; lifting heavy objects when one lacks the strength harms the body; deep sorrow and extreme anger harm the body; grief and anguish that leave one utterly worn down harm the body; excessive joy and pleasure harm the body; urgently pursuing one’s desires harms the body; anxious worry harms the body; prolonged talking and laughter harm the body; keeping a schedule unsuited to the time harms the body; drawing a powerful bow or crossbow harms the body; vomiting after becoming drunk harms the body; lying down immediately after eating one’s fill harms the body; running and leaping until breathless and exhausted harm the body; shouting loudly or weeping harms the body; and failure of Yin and Yang to join and interact also harms the body. These harms accumulate day by day until life is exhausted, which is contrary to the way of nourishing life.

Therefore, the methods of nourishing one’s nature are these: do not spit saliva far; do not walk in haste; do not listen with excessive concentration; do not gaze at things for too long; do not sit until tired; and do not lie down with your body excessively tense and rigid. Put on more clothing when you begin to feel cold, and take some off when you feel hot. Do not wait until you are ravenously hungry to eat, or desperately thirsty to drink. Do not eat or drink excessively: eating too much can cause stagnation and illness, while drinking too much can lead to phlegm accumulation, a disorder involving the buildup of phlegm and fluids. Do not overexert yourself, and do not indulge in excessive ease.

Do not let yourself sweat excessively or spit frequently. Do not ride in a fast-moving carriage or gallop on horseback, and do not gaze into the distance for long periods. Do not eat too many cold or raw foods, lie down in a draft after drinking alcohol, or bathe too often. Do not single-mindedly pursue lofty ambitions or seek things everywhere, and do not deliberately make objects of intricate design. In winter, do not dress too warmly; in summer, do not overindulge in coolness. Do not sleep outdoors or leave your shoulders bare while sleeping. In severe cold, intense heat, strong winds, or heavy dew, do not go out rashly.

Do not develop an excessive liking for any of the Five Flavors (acid, bitter, pungent, salty, and sweet): too much sourness harms the Spleen, too much bitterness harms the Lung, too much pungency harms the Liver, too much saltiness harms the Heart, and too much sweetness harms the Kidney. This is the natural pattern by which the Five Phases (Wood, Fire, Earth, Metal, Water), an ancient way of explaining how things relate to one another, operate. The harm described here usually goes unnoticed at first; over time, it diminishes one’s lifespan.

Those skilled in nourishing life adjust their routines to the changing hours of dawn and dusk through the four seasons (spring, summer, autumn, and winter), and follow balanced, moderate habits in daily life. They know suitable ways to stretch and bend the sinews and bones, use methods of breathing in and out to expel harmful influences, and apply methods of supplementation and reduction to regulate the movement of Qi and blood. They also know how to moderate work and rest. By restraining anger, they nourish Yin; by curbing excessive joy, they nourish Yang. After this, they make up for bodily deficiencies with herbs and plants, and take the Golden Elixir, a Daoist alchemical medicine, in pursuit of lasting stability. The way of nourishing one’s nature consists, in broad terms, of these practices.

The Yellow Emperor said: Within a day, do not eat until you are overfull at night. Within a month, do not become heavily drunk at the end of the month. Within a year, do not travel far at year’s end. In a lifetime, do not sleep with a candle burning. During sexual relations, do not harbor resentment toward another person; instead, reflect on yourself.

If hot food or drink is brought before you and you cannot see clearly what it is, do not eat or drink it, or you may suddenly fall ill. If your abdomen becomes distended after eating, take medicine to induce a bowel movement at once. After eating hot food or salty food, do not drink cold water or vinegar water, or your voice may become hoarse or be lost.

Ordinary people should not sleep with their heads facing north. Do not leave a lamp burning while you sleep, either, for this may unsettle the hun and po souls and the Six Spirits—the deities said in Daoism to reside within the body—and make you prone to worry and fear. Do not eat while facing north; if this causes abdominal distension, take a purgative medicine at once. After eating hot or salty food, do not immediately drink cold water or vinegar water, or you may lose your voice.

Ordinary people should not sleep with their heads facing north, nor eat, urinate, sit for a long time in contemplation, or face north. These acts are said to invite misfortune. Do not spit or curse toward the north, lest you offend the Kui and Gang spirits, deities associated with the Northern Dipper. Do not dress or put on a hat while facing north, and do not stare directly at the light of the sun or moon, lest you damage your eyesight.

Do not take off your clothes while drenched in sweat, or you may be exposed to wind and suffer paralysis on one side of the body. In winter, keep your feet warm and your head cool. In spring and autumn, both feet and head should be kept moderately cool. These are the customary principles of health cultivation described in ancient times.

Do not become angry upon rising in the morning. When getting out of bed, do not shout or speak harshly; do not point your feet toward a fire or stove while cursing, and do not sigh or cry out things like “What am I to do?” Such acts are called “inviting calamity” and should especially be avoided. Do not sit with your knees bent and your arms crossed over them, or let your hair cover your face; both are considered inauspicious. Do good deeds in the morning. If you hear bad news, spit in the direction from which it came to ward off ill fortune. If you have a nightmare, do not speak of it in the morning. Hold water in your mouth, spray it toward the east, and say, “May the bad dream become grass and water; may the good dream become precious jade.” This will avert calamity.

When getting into bed, take off your left shoe first. When traveling far or riding in a carriage or on horseback, do not look back, for doing so may cause your spirit to leave your body. Do not deliberately kill or injure birds or insects of any kind. Turtles and snakes are considered to possess spiritual power and are unlike other animals; be especially cautious if you kill such a creature of spiritual power or are harmed by Yin essence. Do not travel far in heavy rain or dense fog.

Whether walking, coming and going, sitting, or lying down, you should continually visualize the Dipper’s Kui—the ladle of the Northern Dipper—above your head. In this way, you will be fortunate whatever direction you face. Do not eat the flesh of your parents, siblings, or anyone whose birth destiny corresponds to your own. Doing so may unsettle the hun and po souls and cause them to wander; it may also bring into the household children who fail to honor their parents or love their siblings.

When getting dressed in the morning, if you put your clothes on backwards or inside out, this is said to be an auspicious sign, and there is no harm in continuing to wear them. If a garment appears to shine, shake it three times and say, “May calamity depart, may calamity depart!” This will ward off misfortune.

Do not block the mouths of wells, ditches, or waterways, or you may become blind.

After midday, Yin energy gradually rises. It is not advisable to wash your hair then, as this may weaken the heart Qi, make you prone to sweating, and cause many dreams. It may also bring on head wind, a type of headache or other head ailment.

The section titled “The Method of Guiding and Nurturing According to the Mysterious Mirror” appears in volume 36 of the Yunji Qiqian, in “Miscellaneous Practices and Nurturing, Part Five.” “Guiding and nurturing” refers to traditional cultivation methods for health that use techniques such as regulating the body and breathing.

The Baopuzi says: Water that flows continuously does not become stagnant and foul, and a door pivot that turns often is not eaten by worms, because both are constantly in motion. Water trapped in a pit, by contrast, gathers filth and gives off a stench; wood left in the open attracts many insects. The perfected person who has attained the Dao learns this principle from things outside himself and understands it through his own experience.

The heavenly bodies keep moving, so they endure without end. The sun, moon, and stars continue their courses and are thereby able to last. Those accustomed to labor can withstand exertion, while those accustomed to ease are more easily harmed. If a horse does not move, its legs stiffen; if a cart is not used, it decays on its own.

Daoyin, methods for nourishing the body through breathing and bodily movement, calls for movements that are coordinated and calm. Bending forward and back, flexing and extending should follow the body’s own capacity; movements should be slow and steady, and kept within proper limits. There are more than a thousand secret Daoyin methods. Some are used to prevent diseases before they arise; others treat serious illnesses that have already taken hold. Practiced as prescribed, these methods do produce results; they are not empty talk.

This principle can be seen in everyday life. Lying down immediately after eating can sometimes cause indigestion, and in severe cases may lead to illnesses such as alternating chills and fever or accumulations in the abdomen. After eating one’s fill, taking a walk or doing some light activity to move the limbs—or having someone give a massage—before lying down prevents these problems. Of the “three causes of illness” described by the ancients, one is eating too much at night. Few people who overeat at dinner and then go straight to sleep escape illness, making long life difficult to attain. Many illnesses caused by pathogenic winds are contracted while lying down. When the body lies still, its joints do not move, leaving it more vulnerable to the invasion of harmful influences. These are all observable causes of illness.

Wei Huatuo once taught Fan A the “Five-Animal Exercises,” a health practice that imitates the movements of the tiger, deer, bear, ape, and bird, as a substitute for Daoyin. Practicing after meals until slightly perspiring helps digest food and dispel illness. Fan A practiced regularly and lived to be over a hundred. But he did not learn other methods of health cultivation, and so could not extend his life much further. Daoyin helps harmonize the defensive and nourishing Qi within and around the body, digest food and drink, drive out pathogenic winds, and strengthen the blood and Qi.

Thus Lao Jun says: “Isn’t the space between Heaven and Earth rather like a bellows? It is empty yet never exhausted; the more it moves, the more Qi pours forth.” This means that when people move their bodies through Daoyin, their vitality becomes more abundant. Daoyin acts on the body’s surface, yet can ease illnesses within, just as acupuncture and moxibustion treat disease by stimulating the meridians and acupuncture points.

In this way, various ailments will gradually disappear on their own, starting at their extremities. There are thirteen Daoyin exercises in all, listed below:

First, to relieve shortness of breath. Sit cross-legged and interlace your hands behind your head at the Jade Pillow point, with your palms facing your head. Touch your forehead to the ground and hold the posture for five breaths.

Second, to dispel pathogenic Qi in the large intestine. Press the fingers of your right hand with your left hand and hold for five breaths. Then press the fingers of your left hand with your right hand and hold for five breaths in the same way.

Third, to relieve fluid accumulation in the intestines. Extend the fingers of your left hand upward and hold for five breaths. Then brace your right hand against the ground, extend your left leg, and stretch your right leg outward as far as possible. Hold for five breaths, then stop.

Fourth, to dispel pathogenic Qi in the small intestine. First place your left hand on your waist and point your right hand upward as far as possible; hold for five breaths. Then switch sides, placing your right hand on your waist and pointing your left hand upward, and do the same.

Fifth, to relieve tension and discomfort between the lumbar vertebrae. Sit cross-legged and bring your palms together on your left knee. Lower your head so that your cheek comes close to your right side, and hold for five breaths. Then rotate outward and to the left, circling above your left knee before turning back toward your right knee. Repeat the rotation five times, then stop. Do the same on the right side. This movement is called “Lumbar Pillar.”

Sixth, to dispel pathogenic Qi in the shoulders. Interlace your hands and press them against your left side. Raise your right elbow from beside your breast up to your head, then turn to the right while shaking and drawing out your arm. Next, lift your arm upward from the right side and shake it to the right five times, then stop.

Seventh, to dispel pathogenic Qi in the head. Place your hands in reverse position behind your head at the Jade Pillow point. Shake your head from side to side, moving as freely as possible. Hold for five breaths, then stop.

Eighth, to relieve pain in the lumbar spine. Place your hands on your waist and roll your shoulders from side to side, moving as freely as possible. Hold for five breaths, then stop.

Ninth, to relieve discomfort in the chest. Place your hands on your waist and bend your body from side to side, stretching as far as possible. Hold for five breaths, then stop.

“Daoyin” refers to methods of regulating the body and nourishing Qi through specific postures, bodily movements, and breathing rhythms. “Five breaths” means holding a posture for about five breathing cycles.

Tenth, to treat shoulder strain or fatigue: Interlace your fingers and pull your hands forcefully apart to either side while lowering your head, bringing it as close to your knees as possible. Once you have reached your limit, hold the position for five breaths, then stop.

Eleventh, to ease skin discomfort and restlessness: Alternately raise your shoulders as high as possible, using the left and right hands in turn. Hold for five breaths, then stop.

Twelfth, to treat “malignant flow” in the shoulder blades—a term used in ancient times for conditions such as localized pain and numbness: Make a drawing-a-bow movement on each side, holding each side for five breaths.

Thirteenth, to treat coldness and numbness caused by “Qi congestion” in the inner upper arms, as described in ancient times: Stand with one foot on a raised surface and the other slightly lower. Stretch your body forward and backward while raising your shoulders as high as possible with both hands. Hold for five breaths, then stop.

Repeat the twelfth and thirteenth movements. Do the thirteenth movement fourteen times on each side. “Two sevens” means two times seven. Even if you have no illness, you should practice regularly; the original text says this can prevent various diseases.

Massage method (a health practice involving pressing and rubbing the body with the hands and stretching the limbs).

Practice these movements three times a day. After a month, all kinds of illnesses will be gone, and your movements will become as swift as a galloping horse. This is a method for maintaining the body.

Clasp your hands and twist them in opposite directions, as though washing them. Cross them lightly, then turn them over and draw them in toward your chest. Cross your hands and press and twist them together, working both sides. Place one hand over the other and press and twist your body. Move slowly, as though drawing a bow that takes five stones of force, and work both sides. Clench your hands into fists and punch forward, working both sides; then push forward as though moving a stone, again working both sides. Next, strike backward with your fists. This method opens and stretches the chest; work both sides.

Sit cross-legged and lean to one side, pushing outward with your hand as though parting a mountain. Work both sides. Clasp your head with both hands and turn and stretch upward. This draws and stretches the head.

Support yourself on the ground with both hands, contract your body, arch your back, and lift yourself three times. Then strike your back with your hand or a staff, working both sides. Sit cross-legged and extend your feet three times, pulling them backward with your hands; work both sides. Stand and twist your body backward three times. Support yourself on the ground with both hands and look back over your shoulder. This is the “Tiger Gaze Method”; work both sides. Cross your hands forcefully while stamping your feet, working both sides. Stand up and alternately stamp your feet forward and backward, working both sides. Sit cross-legged, extend one foot, hook your hand around it, place the extended foot on your knee, and press down with your hand. Work both sides.

There are eighteen postures in all. If older people practice them three times each day, they will often benefit from the exercises, prolong their lives, and stay free of all kinds of illness. The exercises can also increase appetite, brighten the eyes, and make the body feel light and strong, so that fatigue comes less easily.

◎ The Method of Nourishing Life Through Qi (cultivating health by regulating the breath and swallowing Qi)

Those who cultivate health have a method called “feeding on Qi.” Plants and trees grow by relying on breath, and insects and other crawling creatures also live by depending on it. Why, then, can people not be nourished by breath? Feeding on Qi simply requires a specific method. Daoists regard it as a secret teaching, passed on only to suitable people, so ordinary people have no opportunity to learn it. Once the method is understood, however, it is easy to practice. Feeding on Qi is said not only to allow one to abstain from grain, but also to ward off various poisons and drive away harmful spirits.

The Immortal Scripture says: “The method of feeding on Qi is this: the six periods from midnight to noon are called living Qi; the six periods from noon to midnight are called dying Qi. Inhaling only living Qi and exhaling dying Qi is what is called the method by which perfected beings take in the Six Qi.”

The Method of Feeding on Qi and Abstaining from Grain: A method of giving up grain-based food by feeding on Qi.

Practice morning and evening, following the method for the six Wu days in the cycle of sixty stems and branches: begin with nine counts, then proceed to eight, seven, six, and five, until you feel full. During practice, you may recite “Heaven is vast and blue,” or visualize the Yellow Emperor. In spring, draw in the qi of Jupiter and let the liver receive it; proceed in the same way for the other four directions.

At first, practice may cause the body to grow slightly thinner. After continuing for more than forty days, the complexion gradually becomes rosy and physical strength steadily increases; white hair turns black again, lost teeth grow back, and one can carry heavy loads up steep paths with more strength than when eating the five grains. I have seen more than ten people practice this method. They are all in their seventies or eighties, yet are strong and healthy, move with ease, and can endure both cold and heat. These effects are real, not empty claims. Those skilled in this art can also use it to dispel various illnesses and drive away malign influences. In cases of demonic affliction, sudden illness, corpse-possession, severe pain in the chest and abdomen, epidemics, or exposure to poisonous vapors from streams and valleys, they use qi to treat the condition. Usually, after circulating the qi fifty or sixty times, the symptoms disappear.

After practicing qi circulation for a long time, it becomes relatively easy to stop eating grains. Fetal breathing, however, is the most difficult practice. Fetal breathing means breathing slowly and deeply, as a person supposedly did in the womb before birth. With sufficient practice, one can stop breathing through the nose and mouth; it is said that one may then remain underwater for many days.

For wounds caused by swords or other blades, qi can be blown onto the injury to stop the bleeding and ease the pain.

Bites from snakes, vipers, or poisonous insects can all be treated with the forbidden method, a Daoist healing practice performed through incantations and formulas. It is said to bring an immediate cure. Sometimes treatment can be given from a distance of more than ten miles away: call the patient by name and recite an incantation, saying “I am on the left” if the patient is a man, or “I am on the right” if the patient is a woman. It is said that both methods cure the patient. This is widely known.

Master Sun says: When treating someone in the morning or evening, even from more than ten miles away, one can call the patient by name and recite an incantation. Say “I am on the left” for a man and “I am on the right” for a woman; both methods can cure the patient. This is widely known.

Mr. Sun says: Dawn and dusk are times when Yin and Yang alternate. In the fifth watch before dawn, Yang energy gradually arises as Yin energy recedes. People often stretch and open their eyes. This is called “Yang waxing and Yin waning”: Yang energy increases while Yin energy diminishes. After sunset, Yin energy gradually arises. The body feels cool, and people may easily fall asleep while sitting. This is called “Yang waning and Yin waxing”: Yang energy diminishes while Yin energy increases.

After sunset, the changes and movements within all things—the heavens and earth, the sun and moon, mountains and rivers, seas and oceans, people, livestock, plants, and trees—briefly subside, entering a state of ebb and flow. This is like the alternation of day and night, and like the tides rising and falling each morning and evening. It is a pattern of the cosmos.

Face due south, the direction of noon, and extend both hands, resting them on your knees. Gently press and rub the joints of your limbs. At the same time, exhale stale air through your mouth, then inhale fresh air through your nose. “Exhaling” means releasing the old Qi and taking in the new.

The scripture says, “The gate of the Mysterious Female is the root of Heaven and Earth. It seems to exist and yet not to exist; it continues without end, and using it does not exhaust it.” Here, the nose is likened to the gate of Heaven and Earth: the breath through the nose is understood to let the Qi of Yin-Yang, life, and death enter and leave.

After waiting quietly for a while, slowly stretch the hands to the left, right, up, down, forward, and backward. Then open the eyes wide and the mouth, click the teeth, rub the eyes, hold the head, pull the ears, tug at the beard and waist, and cough, causing the body to vibrate. These movements may be done with both hands at once, with one hand, or with the hands reversed. The “Qi of Yang, life, and death” mentioned here means the Qi of Yin-Yang associated with the activities of life.

Next, pull the feet, lean back, and stretch. Stop after doing this eighty or ninety times. Then slowly lower the body, settle the mind, and practice regulating the breath. Visualize the primordial, harmonious Qi in the air—the calm and pure original Qi—descending into the Jiuwei area near the lower end of the breastbone. Gradually, it falls like rain, then enters the mountains like clouds on a clear day. Visualize it passing from the skin and flesh into the bones, then reaching the brain and flowing gradually into the abdomen, nourishing the limbs and the five viscera. Let it seep like water into the earth until it reaches Yongquan, the acupoint on the front part of the sole of the foot.

If a gurgling sound arises in the abdomen, keep the attention there and do not let outside things draw it away. If you feel the breath circulating throughout the body, the body will vibrate, the knees will bend, and the bed may creak. The scripture calls this circulation “one passage” or “two passages,” and says it should be done no more than three times a day. Practitioners are said to feel at ease, with a lustrous complexion and clear hearing and sight; this method is also said to strengthen the body and dispel all illness. If one persists for five or ten years without neglecting the practice, accumulating millions of passages, one is thought to be close to becoming an immortal.

The passage quoted in Monthly Instructions for Nurturing Life repeats the claims that practicing three passages a day brings ease to the body, a lustrous complexion, and clear hearing and sight, and that prolonged practice may lead to becoming an immortal. It ends with the attribution: compiled by Yao Cheng, Court Gentleman for Audience, Acting Director of the Left Admonition Office of the Heir Apparent, and Pillar of the State.

The essentials of nourishing life can be broadly divided into three methods. The first is regulating Qi and nourishing the body through practices such as breathing exercises, storing Qi within, and cultivating fetal fluids to preserve one’s youthful appearance. The second is consuming lingzhi mushrooms, herbs such as atractylodes, and other plants, as well as refining elixirs. The third is nourishing the body with grains and a variety of foods. One thing has remained constant since ancient times: sustaining life depends on these methods. Separate volumes discuss Qi practices and medicines; the material gathered here explains how diet can prolong life and how to follow the seasons and moderate the flavors.

The Treatise of Bian Que says: Food can dispel harmful influences and harmonize the organs; the spirit can clarify the mind and nourish the blood and Qi. For those who cultivate life, when the Qi mechanism is in harmony, the flavors of food will also be balanced. When the flavors are balanced, the spirit and breath become clear. When the spirit and breath are clear, the inner spirit that accords with the true Dao can be preserved. Once the spirit is preserved, the five harmful influences and the hundred illnesses cannot invade. Thus, when water is murky, fish grow weak; when one’s breath is muddled, one is prone to illness. The spirit is the foundation of life, and this foundation is bound up with life’s true nature. Excessive use wears down the spirit; when the spirit is overtaxed, the body grows weary as well.

Peng Zu’s Treatise on Cultivating Life says: Do not look at improper colors, listen to improper sounds, or taste poisonous or coarse foods; do not harbor deceitful thoughts. These actions scatter the Hun and Po souls and damage Jing and Qi, thereby shortening one’s life.

The Teachings from Within the Pillow says: The five flavors correspond to the Qi of the Five Phases, which interact and arise together. People are born through the five flavors, and can also be weakened by them.

The Yellow Emperor’s Inner Transmission says: Those who feed on wind are perceptive and long-lived; those who eat grains are intelligent but easily overtax their minds; those who eat plants and trees are dull-witted but strong; those who eat meat are coarse, combative, and quick to anger. Those who practice ingesting Qi through regulated breathing can endure forever and attain the Dao.

The Teachings of Master Sun says: When the five flavors are properly balanced, they engender and benefit one another; when used improperly, they work against one another. Be mindful when eating: do not eat in anger, and do not speak of ill omens at the table. Do not gulp your food; eat calmly and at an unhurried pace.

The Inner Transmission of the Yellow Emperor says: In spring, it is suitable to eat sweet foods. The Commentary says that when the five flavors are in harmony, they nourish one another; when they are out of balance, they harm one another. People should be careful when eating: do not become angry, discuss ill-omened matters at the table, or swallow in haste. First settle your emotions and compose yourself, then eat.

The Inner Transmission of the Yellow Emperor says: In spring, sweet foods are suitable; sweetness acts on the muscles. Too much can increase phlegm and cause bumps on the skin. In summer, pungent foods are suitable; pungency acts on Qi (vital energy). Too much can agitate the breath and make a person prone to falling. In autumn, sour foods are suitable; sourness acts on the bones. Too much can tighten the sinews and vessels and cause pain in the bones. In winter, salty foods are suitable; saltiness acts on the blood. Too much can impede the flow of blood and cause dry mouth. Too much bitter food, in turn, can cause vomiting and loosen the teeth.

The Treatise on Nourishing Life says: Even if people regularly take tonic medicines, without understanding the Way of nourishing life they cannot preserve the true nature of their lives.

The Classic of Lesser Presence says: Straining the mind to do what lies beyond one’s abilities harms the body; likewise, trying to lift heavy objects beyond one’s strength harms the body. Excessive sorrow and excessive joy both cause harm.

The Master Who Embraces Simplicity says: A person’s body is like a state. The chest and abdomen are like its palace; the limbs and their reaches are like its borders; the joints and bones are like its officials at every level; the spirit is like its ruler, and the blood is like its people.

The Treatise on Nourishing Life says: Each day has something to avoid: do not eat until overly full in the evening. Each month has something to avoid: do not get very drunk in the evening. Each year has something to avoid: take care not to travel far. For long-term health, avoid urinating or defecating, or exposing the body, while facing west or north.

The first month of spring is the first lunar month. During this month, the handle of the Northern Dipper points toward the Yin position, the Sun moves through the Xu lunar mansion, and the corresponding musical pitch is Taicu. The Five Generals are in the east; the month’s Virtue is at Bing, its Harmony at Xin, its Generative Qi at Zi, its Heavenly Benefit at Mao, and its Five Riches at Hai. The month’s killing force is at Chou, its month aversion at Xu, its Nine Emptinesses at Chen, its Death Qi at Wu, its Return Taboo at Chou, its Departing Demise at Yin, its Great Defeat at Jiayin, and its Blood Taboo at Chou. These are all traditional calendar terms used to mark auspicious and inauspicious days and times.

In the first month of spring, Heaven and Earth stir to life together, so this period is called “bringing forth Yang.” Heaven and Earth begin nurturing the myriad things, which then come into being and transform. People should go to bed at night and rise early, stretch their bodies, and let their intentions accord with the energy of growth. They should encourage life, not harm it; give rather than take. A noble person should carefully guard themselves and not let their true Qi dissipate.

This season corresponds to Liver Wood and the east. It is also associated with the stellar periods of the first, second, and third lunar months; the Zhen trigram; the region of Qingzhou; the Classic of Poetry; the se; the Heavenly Emperor Lingweiyang; and the spirit Goumang. The Azure Dragon corresponds to the Nine Heavens, and the White Tiger to the Nine Earths. Its animal is the fish, its domestic animal the dog, its grain wheat, its fruit the plum, and its vegetable Chinese chives. Its flavor is sour, its odor fishy, its color green, its sound anger, and its bodily fluid tears.

According to the waxing and waning of the Five Phases, Wood Qi first rises at the Beginning of Spring and reaches its height at the Spring Equinox. It declines at the Beginning of Summer and is exhausted at the Summer Solstice. It is constrained at the Beginning of Autumn and wanes to extinction at the Autumn Equinox. It lies hidden at the Beginning of Winter, while Water Qi begins to develop at the Winter Solstice.

The second month of spring is the second lunar month. During this month, the Dipper’s handle points toward the Mao position, the Sun moves through the Shi lunar mansion, and the corresponding musical pitch is Jiazhong. The Five Generals are in the north; the month’s Virtue is at Jia, its Harmony at Ji, its Generative Qi at Chou, its Heavenly Benefit at Chen, and its Five Riches at Yin. The month’s killing force is at Xu, its month aversion at You, its Nine Emptinesses at Chou, its Death Qi at Wei, its Return Taboo at Yin, its Departing Demise at Ji, its Great Defeat at Jiawu, and its Blood Taboo at Wei.

In the second month of spring, the second lunar month, the month is called “Yan Yu.” Keep your thoughts calm and your mind settled. Do not let your body become too cold or too hot. Quietly nourish your spirit and breath, in keeping with the season when all things are growing.

Do not eat daylilies or aged pickled vegetables, lest they bring on old ailments or aggravate illness that has accumulated over time. Do not eat garlic, lest it obstruct the flow of Qi and prevent it from moving freely up and down. Do not eat water pepper or eggs, lest they impede the flow of Qi. Do not eat small garlic, lest it harm your will. Do not eat rabbit, lest it unsettle the spirit. Do not eat fox or raccoon-dog meat, lest it harm the spirit.

This month, the Qi of the kidneys is relatively weak, while the Qi of the liver is flourishing. It is suitable to regulate the chest and diaphragm and disperse phlegm and turbidity. You may also let the skin open moderately and sweat lightly, to dispel the warmth that accumulated within the body during winter. On the sixth and eighth days, bathing and observing purification are recommended; it is said that doing so brings heavenly protection. On the fourteenth day, avoid long journeys by either water or land. On the ninth day, avoid eating all kinds of fish and soft-shelled turtle. On the twentieth day, it is suitable to cultivate the true Dao—that is, to practice the Daoist path of cultivation.

In the final month of spring, the Dipper’s handle points toward the Chen position, the sun moves through the Lou lunar mansion, and the corresponding pitch is Guxian. The other terms listed—Monthly Virtue, Monthly Union, Life Qi, Heavenly Benefit, Five Riches, Monthly Sha, Monthly Loathing, Nine Empties, Return Taboo, Passing Away, Great Defeat, Dipper Yang, and Blood Taboo—are traditional calendrical markers for the month’s directions, auspicious and inauspicious influences, and prohibitions.

In the final month of spring, all things sprout and renew themselves. The vitality of Heaven and Earth rises together; Yang Qi flourishes while Yin Qi lies hidden. Rise early, and avoid sweating heavily, so as to preserve the Qi stored within the body. Do not eat chives, lest they bring on chronic illness and harm the spirit and breath. Do not eat horse meat, lest it unsettle the spirit. Do not eat the meat of muntjac, deer, or similar animals, lest it damage your strength and will.

This month, the Qi of the liver lies hidden, while the Qi of the heart gradually grows strong. Nourish the liver and kidneys in accord with the season. On the fifth day, avoid seeing any kind of raw meat with blood. Observe purification, quiet the mind, and recite Daoist scriptures; do not engage in worldly affairs. On the sixteenth day, avoid long journeys by either water or land. On the twenty-seventh day, bathing is recommended. In the Five Phases, Fire occupies the ministerial position this month and Water the position of death, so do not expose yourself to the northwesterly wind.

Do not stay for long in damp places, or you may invite harmful influences and toxins. Do not expose yourself to the wind when drenched in sweat, and do not leave your body bare beneath the stars, lest misfortune befall you. The twenty-seventh day is suitable for bathing. This month, Fire is flourishing and Water is depleted; do not offend the northwest wind.

Early Summer (the first month of summer): The Dipper’s handle points to the Si position, the sun moves through the Mao lunar mansion, and the pitch standard corresponds to Zhonglü. The Five Generals belong to the south; the monthly virtue is in Geng, the monthly union in Yi, vital energy in Mao, heavenly advantage in Wu, and the Five Abundances in Shen. The monthly killing is in Chen; monthly aversion and the Nine Empties are in Wei; death energy is in You; return taboo is in Chou; going-away death is in Hai; great defeat is on Ding-Si; and Dipper Yang and blood taboo are in Shen.

Early Summer is also called “Spreading the Blossoms.” The energies of Heaven and Earth begin to unite, and all things gradually come to fullness. At this time, go to bed late and rise early. Keep your mind calm, do not become angry, and do not let yourself sweat profusely. Summer belongs to Fire and the south; it corresponds to the heart in the human body, the planet Yinghuo (Mars) in the heavens, and the fourth, fifth, and sixth months, with the sixth month belonging to Earth. Summer corresponds to Yangzhou, the Rites, the yu mouth organ, the Red-Label Crossbow Emperor, and the deity Zhurong. The Vermilion Bird represents the Nine Heavens, and the Black Tortoise represents the Nine Earths. Its animal is the phoenix, its domestic animal the sheep, its grain hemp, its fruit the apricot, and its vegetable Chinese chives. Its flavor is bitter, its smell scorched, its color red, its sound exhalation, and its bodily fluid sweat.

According to the theory of the waxing and waning of the Five Phases, Fire is flourishing at the Beginning of Summer, in the phase of growth at the Summer Solstice, resting at the Beginning of Autumn, depleted at the Autumn Equinox, constrained at the Beginning of Winter, dead at the Winter Solstice, submerged at the Beginning of Spring, and in the womb at the Spring Equinox.

Midsummer (the second month of summer): The Dipper’s handle points to the Wu position, the sun moves through the Shen lunar mansion, and the pitch standard corresponds to Ruibin. The Five Generals belong to the east; the monthly virtue is in Bing, the monthly union in Xin, vital energy in Chen, heavenly advantage in Wei, and the Five Abundances in Hai. The monthly killing is in Chou, monthly aversion in Wu, the Nine Empties in Mao, death energy in Xu, return taboo in Yin, going-away death in Mao, great defeat on Ding-You, blood taboo in Mao, and Dipper Yang in Wu.

In midsummer, all things grow and mature, and Heaven and Earth nurture the myriad beings. When the weather is extremely hot, do not stand in the wind after sweating heavily, and do not sleep outdoors beneath the stars, or you may easily fall ill. Avoid eating chicken, lest you develop boils or draining sores—suppurating sores or sores that do not heal for a long time. Do not eat plants that grow close to the ground, or meat from snakes, eels, and similar creatures. The ancients believed these could shorten your life and unsettle your spirit. Be cautious and avoid taking life.

During this month, the liver is prone to illness and the flow of Shen (spirit) and Qi (vital energy) may become obstructed. Fire Qi gradually grows stronger while Water Qi weakens. It is therefore suitable to nourish the kidneys, support the lungs, and regulate stomach Qi, in keeping with the season. On the eighth day of early midsummer, avoid traveling far; neither water nor land journeys are suitable. Instead, settle the mind in quiet reflection, bathe, and observe purification and abstinence. The ancients believed this could bring blessings and good fortune. Also take special care to avoid sudden winds from the northwest. The scriptures regard them as pernicious Qi and hold that exposure can impede the limbs and weaken the joints.

The seasonal directives for late summer, the final month of summer, include: the Dipper’s handle points toward Wei; the Sun is in the Dongjing lunar mansion; and the pitch corresponds to Linzhong, one of the twelve ancient musical pitches. The list also includes the calendrical terms Five Generals, Monthly Virtue, Monthly Union, Generative Qi, Heavenly Benefit, Five Abundances, Monthly Killings, Monthly Displeasure, Nine Emptinesses, Death Qi, Return Taboo, Going-and-Returning Death, Great Defeat, and Blood Taboo, along with their corresponding directions or calendrical days.

In late summer, Earth Qi is abundant. It governs and nourishes the four seasons, and all things grow and flourish. Increase sour flavors and reduce…

Use sweet-tasting foods to nourish the kidneys. Do not eat sheep’s blood, as it can harm a person’s spirit and soul, weaken their resolve, and make them prone to forgetfulness. Do not eat raw mallow greens, as they may cause water accumulation, an illness resulting from fluids stagnating in the body.

During this month, kidney Qi is weak and spleen Qi is at its strongest. Eat less rich, greasy food, take care to support kidney Qi and strengthen the sinews and bones, and guard against harmful influences. On the sixth day, bathing and fasting are auspicious, as is withdrawing from worldly affairs. On the twenty-fourth day, avoid long journeys by either water or land.

Do not undertake construction or earthworks during this month. At this time, commands do not take effect, so avoid warm, heated influences. After bathing, do not expose yourself to the wind or immerse your hands and feet in cold water alone. Beware of harmful winds from the east: if they strike, they may cause paralysis in the hands, heaviness in the body, shortness of breath, and weakness in the limbs.

The first month of autumn corresponds to the branch Shen in the Dipper’s handle, with the Sun in the Zhang lunar mansion and the pitch pipe responding to Yize. The Five Generals are in the north. The Month Virtue is in Ren, the Month Combination in Ding, the Qi of Life in Wu, Heavenly Benefit in You, the Five Abundances in Si, the Month Killing in Wei, the Month Aversion in Chen, the Nine Emptinesses in You, the Qi of Death in Zi, the Return Prohibition in Chou, the Days of No Return in You, the Great Defeat in Geng-Shen, and the Blood Prohibition in Chen.

The first month of autumn, the seventh month of the lunar calendar, is also called “Shen.” At this time, the Qi between Heaven and Earth becomes clear and restrained. Rise early and go to bed early, following the dawn in the manner of a rooster. Settle the mind and spirit, relax the body, and draw in the spirit and Qi.

Autumn corresponds to Metal and the west, and is associated with the star Tai Bai. Its seasonal months are the seventh, eighth, and ninth. Its corresponding trigram is called “Yun,” its region is Caizhou, its classic is the Spring and Autumn Annals, its musical instrument is the qing stone chime, its emperor is Shaohao, and its deity is Rushou. The White Tiger corresponds to the Nine Heavens, and the Azure Dragon to the Nine Earths. The corresponding creature is the tiger, the domestic animal is the chicken, the grain is millet, the fruit is the peach, the vegetable is scallion, the flavor is pungent, the odor is rank, the color is white, the sound is weeping, and the bodily fluid is saliva. In terms of the waxing and waning of the Five Phases (Wood, Fire, Earth, Metal, Water), Metal Qi begins to strengthen at the start of autumn, flourishes at the autumn equinox, and begins to decline at the start of winter. It is exhausted at the winter solstice, comes under control at the start of spring, wanes completely at the spring equinox, recedes at the start of summer, and enters a nascent state at the summer solstice.

The seasonal and directional correspondences for the second month of autumn, the eighth month of the lunar calendar, include the Dipper’s handle pointing toward the You direction, the Sun reaching the Yi lunar mansion, and the corresponding pitch pipe being Nanlü. The Five Generals are in the south; the Moon’s Virtue is in Geng, the Moon’s Union in Yi, the Life-Breath in Wei, Heavenly Benefit in Xu, the Five Abundances in Si, the Monthly Killing in Chen, the Moon’s Weariness in Mao, the Nine Emptinesses in You, Death-Breath in Chou, the Return Taboo in Yin, Passing Away in Zi, Great Defeat in Gengzi, and Blood Taboo in Xu. These are terms from the ancient calendar used to mark seasonal timings and auspicious or inauspicious directions.

During this month, it is suitable to keep the heart and nature calm and composed, steady the emotions, and draw in the spirit. In diet, increase sour flavors and reduce pungent ones to nourish Liver Qi. Do not eat until overly full, lest food stagnate in the abdomen. Avoid raw honey, which may bring on cholera; chicken, which may injure the spirit and Qi; and raw fruit, which may readily cause sores. This month, Liver Qi is weak while Lung Qi alone is strong, so support Liver Qi, nourish the sinews, and regulate the Spleen and Stomach.

On the seventh day of this month, it is considered auspicious to put aside worldly distractions, bathe, and observe purification. On the twenty-ninth, avoid long journeys; neither water nor land routes are suitable. Keep a regular daily routine, avoid exposure to harmful winds, and do not eat too much rich, fatty, or rank-smelling food, lest it bring on cholera. Above all, guard against the toxic Qi of the season. During this month, one may pray, give thanks to the gods, and seek blessings to dispel past misfortunes.

As late autumn arrives, keep a regular daily routine. Avoid exposure to harmful winds, and do not eat too much rich, greasy, or strongly flavored food, lest it bring on sudden illnesses such as cholera. Above all, avoid facing the baleful influence of toxic forces. This month, one may pray, give thanks to the gods, and seek blessings to dispel past calamities.

Late Autumn: Bo (the seasonal entry for the ninth lunar month. “The Dipper points to Xu” means that the handle of the Northern Dipper points toward the Xu position; most of the other terms in parentheses refer to stars, cyclical dates, and auspicious or inauspicious days used in traditional date selection): The sun is in the Dipper constellation, and the corresponding pitch pipe is “Wushe.” The Five Generals are in the east; Monthly Virtue falls on days marked Bing, Monthly Union on days marked Xin, and Vital Energy on days marked Shen. Heavenly Benefit and Five Riches fall on days marked Hai; Monthly Killing and Monthly Aversion on days marked Chou; Nine Emptinesses and Death Energy on days marked Yin; Return Taboo on days marked Zi; Days of Departure on days marked Chen; and Great Defeat on the Gengchen day. Other date-selection terms include “Dipper Yang” and “Blood Taboo.”

In late autumn, plants wither, and all things lie dormant and hidden. The weather is crisp and clear, and the winds are strong. Do not expose yourself to the clear, brisk wind, lest harmful influences enter the body; eat less raw and cold food to guard against epidemics. Do not eat “zhu bian” (the text gives this term, but the food it refers to is unclear), as it is said to cause old illnesses to linger. Do not eat small garlic, lest it harm the spirit, shorten the lifespan, and unsettle the hun and po souls. Nor should you eat liao seeds, lest they damage a person’s will.

Do not eat pork liver together with maltose syrup. It is said that this will cause a cough in winter that may persist for years. This month, Liver Qi is weak while Metal in the Lung is in season. It is therefore advisable to eat less pungent food and more sour food, nourishing Liver Qi, the sinews, and the blood and vital energy in accordance with the season. Do not eat meats such as “que pheasant,” lest they deplete the spirit; nor should you eat chicken, which is said to unsettle the hun and scatter the po.

The eighteenth day is inauspicious for long journeys, as travelers are thought unlikely to reach their destination. The twentieth day is suitable for fasting, bathing, and clearing the mind; doing so is believed to bring auspicious encounters and the protection and blessings of Heaven.

In the first month of winter, the tenth lunar month, which corresponds to the Kun hexagram, the Dipper’s handle points toward the Hai position, the Sun moves through the Room lunar mansion, and the corresponding musical pitch is Yingzhong. The Five Generals occupy the north. The monthly Virtue is at Jia, the monthly Combination at Si, the vital energy at You, the Heavenly Benefit at Zi, and the Five Abundances at Si. The monthly killing force is at Xu, the monthly aversion at Chen, the Nine Emptinesses at Hai, the death energy at Mao, the Returning Avoidance at Chou, the Passing Away at Wei, the Great Defeat at Guihai, the Dipper Yang at the yang position, and the Blood Avoidance at Hai. These are traditional calendrical terms used to mark auspicious and inauspicious times and directions.

The first month of winter is called “closing and storing”: water freezes and the earth splits from the cold. People should go to bed early and rise late, waiting until daylight before getting up, and keep the body warm and comfortable. They should avoid sweating heavily and coming into contact with cold things. They should nourish their spirit and vital energy, and guard against the intrusion of external influences.

Winter belongs to Water and is associated with the north. Its corresponding stars and season are the tenth, eleventh, and twelfth lunar months; its hexagram is Kan, its region is Jizhou, its classic is the Book of Changes, and its instrument is the xiao flute. Its celestial ruler is Ye Guangji, and its spirit is Xuanming. The Black Tortoise corresponds to the Nine Heavens, while the Vermilion Bird corresponds to the Nine Earths. Its corresponding creature is the tortoise, its domestic animal the pig, its grain the soybean, its fruit the chestnut, and its vegetable bean leaves. Its flavor is salty, its odor putrid, its color black, its sound deep, and its bodily fluid saliva.

According to the waxing and waning of the Five Phases, Water’s Qi gradually grows strong at the Start of Winter and reaches its height at the Winter Solstice. It withdraws at the Start of Spring, declines at the Spring Equinox, is subdued at the Start of Summer, vanishes at the Summer Solstice, lies dormant at the Start of Autumn, and begins to sprout at the Autumn Equinox.

The middle month of winter, the eleventh lunar month, corresponds to the Fu hexagram. The Dipper’s handle points toward the Zi position, the Sun moves through the Winnowing Basket lunar mansion, and the corresponding musical pitch is Huangzhong. The Five Generals occupy the north. The monthly Virtue is at Ding, the monthly Combination at Ren, the vital energy at Xu, the Heavenly Benefit at Chou, and the Five Abundances at Si. The monthly killing force is at Shen, the monthly aversion at Zi, the Nine Emptinesses at Shen, the Returning Avoidance at Yin, the Passing Away at Xu, the Great Defeat at Guimao, and the Blood Avoidance at Wu. These names belong to the traditional calendrical terminology used for choosing auspicious dates.

During midwinter, the cold is at its height. Do not damage things covered in ice, and do not use intense fire to heat the abdomen or back. Avoid roasted meat. In your diet, eat less salty food and more bitter food to help nourish the spirit and Qi. Do not disturb creatures that are hibernating or in hiding; follow the rhythms of the season. Avoid hedgehog meat, which is said to harm the human spirit and soul. Do not eat snails, clams, crabs, turtles, or similar creatures, which are said to damage the will and foster corpse gu (a kind of internal parasitic affliction or demonic illness described by the ancients). Avoid millet, dried meat, and cured meat that have been stored since summer; these were thought to cause water accumulation disorders known as water addiction.

This month, the kidneys are in season, while the heart and lungs are weaker. It is therefore advisable to nourish Lung Qi, calm the mind, and regulate the spleen and stomach. Do not go against the season. On the third day of the month, observe purification and keep your thoughts clear to preserve your spirit and will. On the twentieth day, avoid long journeys and sudden exposure to heat. Take particular care to guard against harmful winds from the southeast. If struck by one, you may sweat excessively, develop facial swelling and stiffness or pain in the lower back and spine, and have difficulty moving your limbs.

In the last month of winter, the Dipper’s handle points toward the Chou position, the sun reaches the Southern Dipper, and the corresponding pitch is Dalu. The Five Generals occupy the south; the month’s virtue is in Geng, its conjunction in Yi, the life-giving force in Hai, heavenly benefit in Yin, the Five Riches in Shen, the month’s affliction in Chen, the month’s aversion in Si, the Nine Emptinesses in Si, the death force in Si, the return taboo in Zi, the day of departure in Chou, the great defeat in Guiwei, and the blood taboo in Zi. These are terms from the ancient calendar used to mark directions and seasonal periods and to determine auspicious and inauspicious days.

In the twelfth lunar month, Heaven and Earth close and store their energies. Yang Qi lies hidden, while Yin Qi moves; all things draw inward and lie dormant. People should avoid the cold and seek warmth, but should not let their skin sweat excessively, lest this harm the stomach Qi. They should also avoid dressing too warmly, and take particular care not to be caught in the snow and chilled.

This month, one should not eat pork that has been stewed, as it is thought to harm one’s Shen Qi. Avoid fruit and vegetables killed by frost, lest they damage one’s complexion. Do not eat Chinese chives raw, lest they worsen phlegm and fluid retention. Avoid bear meat, lest it harm the spirit and soul, and do not eat pepper raw, lest it damage the blood vessels. On the seventh day, long journeys are inauspicious, whether by water or by land. The first day is suitable for bathing.

At this time, the Qi of the internal organs is relatively weak, while the kidneys are at their strongest. For dietary care, reduce salty flavors and increase bitter ones to nourish the spirit. Some gentle measures to disperse and regulate are suitable, but one should not rely solely on heavy supplementation. In this month, Yang Qi is at rest and Water Qi alone is flourishing. Take care to avoid harmful winds and protect the bones and sinews. Do not undergo acupuncture casually, since the blood moves sluggishly at this time and the body fluids do not circulate freely.

Scroll Thirty-Seven: The Section on Purification and Abstinence

Preface on Purification and Abstinence

Before entering a quiet chamber to practice and seek truth and realization of the Dao (the Way), one must first observe purification and abstinence. Speaking with care and examining one’s faults are the foundations of steady progress along the Dao.

The Nanhua Zhenjing records that Yan Hui once asked Confucius to teach him about the Dao. Confucius said, “First observe purification and abstinence, and then I will tell you.” Yan Hui replied, “My family is poor, but I have not drunk wine or eaten meat for a long time.” Confucius said, “That is purification for ritual sacrifice, not yet purification of the mind. You must focus your will: do not listen only with your ears, but take things in with your mind; and do not take them in only with your mind, but attune yourself through Qi (vital energy). Open and cleanse your mind, purify your spirit, and set aside your cleverness and deliberations. Then I will tell you.” The Dao is profound and difficult to grasp, and hard to explain in words. I can only try to give you a general account.

The Shengji of the Hunyuan Emperor says that, according to the various scriptures, there are roughly three kinds of purification and abstinence. The first is offering purification: through making offerings, one accumulates merit and dispels faults. The second is dietary purification: by regulating food, one harmonizes the spirit and preserves life. These two are forms of ritual purification and abstinence, practiced by those at an intermediate level of cultivation.

The third is purification of the mind: opening and clearing the mind, and removing cravings and desires; purifying the spirit and casting off defilements and entanglements; setting aside clever schemes and intellectual calculations, and cutting off confused thoughts. Only when free of deliberation can one devote oneself to the Dao; only when free of cravings can one find peace and joy in the Dao; only when free of defilement can one accord with the Dao. When the mind holds no distracting thoughts, this is called “focusing the will.” It is the form of purification and abstinence practiced by those at a higher level of cultivation.

“Purification” means bringing things into order and balance. Only when one’s conduct of body, speech, and mind is made upright does it truly count as purification and abstinence. If one merely follows rules about restricting food while leaving the mind and awareness unregulated, that is not enough. When one focuses the will, the mouth will naturally cease to crave delicacies. Dietary restraint and cultivation of the mind support each other, inwardly and outwardly; neither can be dispensed with. The Jing of Great Precepts says, “The mind is calm, focused on one thing and undistracted; after midday, one eats no more; inwardly and outwardly, one is pure and clear.” This describes precisely this form of purification.

Although Yan Hui had some understanding of dietary restraint, he still did not know how to regulate the mind. So Confucius explained purification and abstinence to him, guiding him to receive the Dao. How many beginners can truly empty their minds and focus on one thing? Some look down on ritual purification and abstinence, believing they already understand the principle of purification of the mind; in truth, this is merely arrogance and laziness. Even if they speak of emptiness and stillness, without understanding their root, they are only boasting.

◎The Six Purification Days and Ten Abstinence Days of the Lingbao Tradition of the Cavern Mystery

The five precepts of Daoism are: first, do not take life; second, do not become attached to drinking alcohol; third, let your words accord with what is in your heart, and do not deceive others; fourth, do not steal; fifth, do not indulge in sexual desire. The ten good deeds are: first, be filial to your parents; second, be loyal to your ruler and respectful toward your teachers and elders; third, treat all beings with compassion; fourth, be generous and patient, and forgive the faults of others; fifth, urge people to correct their mistakes and abandon wrongdoing; sixth, restrain yourself and help those in hardship; seventh, release and protect living creatures, and plant fruit trees and woods; eighth, dig wells, plant trees, and build bridges beside roads to make travel easier; ninth, seek the welfare of all and remove sources of harm, and teach those who have not yet understood the Way; tenth, recite the scriptures and precepts of the Three Treasures of the Dao, the scriptures, and the teachers, and regularly make offerings such as incense and flowers.

If people practice the five precepts and ten good deeds over a long period, benevolent spirits of the heavenly and human realms will often come to protect them, dispelling calamities and bringing them lasting blessings. The key is to uphold them steadfastly.

◎The Six Abstinence Days Each Year

In every year, the first, third, fifth, seventh, ninth, and eleventh lunar months each have six abstinence days. These are days for Daoist cultivation and observance of the precepts.

◎The Ten Abstinence Days Each Month

On the first day of each month, the Lord of the Northern Dipper descends; on the eighth, the Northern Dipper’s Lord of Execution descends; on the fourteenth, the Envoy of the Great One descends; on the fifteenth, the Celestial Emperor and the Three Officials of Heaven, Earth, and Water descend together; on the eighteenth, the Great One descends; on the twenty-third, the Envoys of the Eight Spirits of the Great One descend; on the twenty-fourth, the Northern Pole descends; on the twenty-eighth, the Great One of the Lower Origin descends; on the twenty-ninth, the Great One of the Middle Origin descends; and on the thirtieth, the Great One of the Upper Origin descends.

On the days when the Great Ones of the Lower, Middle, and Upper Origins descend, the Three Officials of Heaven, Earth, and Water and the other revered deities travel throughout the world, observing people’s good and evil deeds.

In addition, on Jiazi days, the Great One examines and registers the spirits; on Gengshen days, the Hidden Corpses—spirits said in Daoism to record people’s faults—report their offenses; on a person’s natal day, corresponding to the year of their birth, their merits and cultivation are assessed; on the Eight Festival days, the eight spirits record people’s good and evil deeds; and on the Three Origins days—the days of the Upper, Middle, and Lower Origins—the Three Officials of Heaven, Earth, and Water review people’s offenses and merits.

◎Six Kinds of Abstinence

Daoist texts say that on Gengshen days, the Hidden Corpse—a spirit believed to dwell within the human body and record one’s wrongdoings—reports a person’s faults to the heavens. On a person’s natal day, corresponding to the year of their birth, their merits and good deeds are assessed. On the Eight Festival Days, important occasions marking the changes of the seasons and other turning points, eight spirits record people’s good and evil actions. On the Three Origin Days—the Upper, Middle, and Lower Origin Days—the Three Officials of Heaven, Earth, and Water examine people’s sins and blessings.

Daoist purification rites are divided into six kinds.

First, the Shangqing purification rite has two forms. One involves withdrawing from others to practice in solitude, gathering the mind and Qi and forgetting the body. In a clean and solemn ritual hall, the rite is performed according to the ceremonies of Taizhen, a revered deity of Shangqing Daoism. The other is the purification of the mind: clearing and cleansing the inner heart so that the spirit becomes lucid and pure.

Second, the Lingbao purification rite has six forms. The Golden Register rite prays for the ruler, seeking to avert calamities and deliver him from distress. The Yellow Register rite delivers ancestors and helps the living. The Bright Truth rite repents for sins committed in the underworld. The Three Origins rite begins by repenting for violations of the precepts. The Eight Festivals rite repents for and cleanses both past and recent transgressions. The Natural Purification rite prays for the people’s blessings.

Third, the Dongshen purification rite emphasizes careful simplicity and the removal of worldly defilements, in order to establish communication with the spirits.

Fourth, the Great One purification rite places reverence and solemnity above all.

Fifth, the Instructional purification rite prizes purity and plainness.

Sixth, the Mud and Ash purification rite takes diligent, arduous effort as the work of cultivation.

From ancient times to the present, all these purification rites have required practitioners to ascend the ritual platform, address the deities, and make solemn vows with reverence. Some last three, seven, nine, or fifteen days. During that time, practitioners perform rites, recite scriptures, bow, and repent in six periods throughout the day and night. The ceremonies are conducted with great solemnity.

Apart from the Shangqing school’s “Retreat of Solitary Banquet Apart from the Crowd” and “Mind Retreat of Quieting Qi and Leaving Behind the Form,” the other forms of retreat were established for kings, common people, and Daoist priests who cultivated and studied the true Dao. They were used to deliver ancestors beyond this world, repent for one’s own faults, avert calamities, and pray for blessings. The procedures for these retreats varied across dynasties and occasions, and their rites could be elaborate or simple.

Among the Lingbao retreats was one called the “Half-Shadow Retreat.” It required no advance petition and no declaration of merit, and involved repentance for only one or two periods. There was no need to offer incense three times, and the ritual of Walking in Emptiness—chanting verses as one walked—or the formal recitation of scriptures could also be omitted. Sometimes a simpler retreat ritual was held, with three bows, the voicing of vows, and praise. Rites were included or omitted as the occasion called for, and the ceremony was adapted to what the circumstances allowed. This was not a large-scale retreat assembly; sincere and reverent intention was enough.

The Classic of Original Reality says that ritual fasting takes two forms: “rescuing the Dao” and “delivering beings.”

“Rescuing the Dao” means resolving to cultivate the Dao and upholding ritual fasting from beginning to end without ever wavering. It has two methods of practice: “steadfast focus” and “stilling the mind.” “Steadfast focus” means maintaining undivided attention at all times. Whether walking, sitting, or lying down, one keeps body and mind as quiet as cold ashes or withered wood, dispels distracting thoughts, and focuses on a single thought. “Stilling the mind” means letting go of each thought as soon as it arises, so that the spirit is not entangled and the mind returns to stillness. One maintains this practice until reaching the ritual site.

“Delivering beings” means turning the heart toward the Dao and devoting oneself to the wondrous, profound true Dao, praying for blessings without end and for disasters to be dispelled before they occur.

The scripture also says that sincere devotion means giving oneself wholeheartedly, with utmost sincerity: burning incense and bowing in worship, seeking only to attain the Dao. Giving material goods means purchasing lamp oil, a variety of precious foods, and offerings, and inviting Daoist priests to attend. One may also pray sincerely with ordinary objects, entrusting one’s life and body to the most true Dao. In practice, the mind does not cling to the six sense objects—the external things that give rise to sensations and desires—and regards all external things equally. One concentrates in quiet contemplation and returns the spirit to the Dao. If one succeeds in attaining the fruits of the Dao, one can remain in lasting accord with Wuwei (non-action) and deliver both the living and the dead from calamity and suffering. Each person should act according to their ability, and blessings will follow; the measure of merit depends on each person’s circumstances.

Twelve Ritual Fasts

The Comprehensive Treatise on the Mysterious Gate records:

First is the Golden Register Fast, used to dispel calamities sent down from Heaven and protect and stabilize the emperor. A brief account also says that this ritual fast may be performed for one’s teachers and friends.

Second is the Jade Register Fast. Tradition holds that it was chiefly performed for the common people, but at that time it had not yet become widespread.

Third is the Yellow Register Fast, used to rescue sinful souls who have fallen into hell and deliver seven generations of ancestors from the Nine Depths, the deepest reaches of the underworld.

Fourth is the Highest Clarity Fast, which seeks immortality and realization of the true Dao, while cultivating the body so that it can become invisible.

Fifth is the Bright Truth Fast. Through it, Daoist practitioners deliver their ancestors across countless generations from the underworld’s long-night-like suffering.

The fifth is the Zhai of Manifest Truth, in which practitioners of the Dao fast and purify themselves to deliver the souls of their ancestors, stretching back countless generations, who have long remained in the netherworld.

The sixth is the Zhai of Instruction. It is used to pray for blessings, atone for wrongs, avert calamities, and heal illnesses.

The seventh is the Zhai of Coating with Mud and Charcoal. It is used to dispel sins and calamities, pray for blessings, and prolong life.

The eighth is the Three Origins Zhai, through which practitioners of the Dao repent their own sins.

The ninth is the Eight Nodes Zhai, through which practitioners of the Dao make amends for wrongs and pray to become immortals.

The tenth is the Three Sovereigns Zi-Wu Zhai. It is used to assist the emperor and safeguard the peace of the nation’s borders.

The eleventh is the Jing Zhai, a fasting practice used in cultivating the Dao. Its duration varies, with arrangements of a thousand days, a hundred days, three days, or seven days.

The twelfth is the Natural Zhai. It is used to deliver all the living and the dead, and is also a fasting practice that follows the natural seasons.

The Eight Nodes Zhai

The days of the Eight Nodes are the days when Heaven holds eight great assemblies and celebrations. At these times, the great holy deities of the various heavens gather at Lingbao Xuandu and the Upper Palace of Jade Capital to pay homage to and celebrate the True Gods of Heaven, observe the precepts, fast, and make their rounds while reciting scriptures. Those who fast, observe the precepts, and honor the celestial patterns on these days will all be recommended by the Five Emperors, and their names entered in the Jade Register.

The Fasting of the Mind

The Nanhua True Scripture (the Daoist name for the Zhuangzi) records that Yan Hui asked Confucius to instruct him in the Dao. Confucius said, “First fast and purify yourself, and then I will tell you.” Yan Hui replied, “My family is poor. I have not drunk wine or eaten meat for a long time.” Confucius said, “That is the fasting performed before a sacrifice, not the Fasting of the Mind. Focus your attention and do not listen only with your ears; listen with your mind. And do not listen only with your mind; perceive with Qi.

“Make your mind clear and open, and rid it of cravings and desires. Cleanse your spirit and remove its impurities and burdens. Cast aside clever calculations and cut off scattered thoughts. When there is no thought, you can be wholly devoted to the Dao; when there is no craving, you can abide in the Dao; when there are no impurities or burdens, you can unite with the Dao. With no other thoughts in your mind, this is called ‘single-mindedness.’”

The Zhai of Purification and Vigil

The Jing of Explaining the Three Heavens Within says that those who study and practice the Daoist methods should begin by observing a purification fast. Outwardly, they must keep themselves free of the defilement of the secular world; inwardly, they must make the five organs pure, empty, and clear. In this way, they can welcome the true spirits, commune with the gods, and unite with the Dao (the Way). Those who observe the fast over a long period can unite with the Dao in their true nature and avoid violating the precepts. Thus, a teaching left by the Celestial Master (Tianshi) says: “To study the Dao without observing purification and rectitude is like traveling at night without a torch.” Purification and rectitude should be the foundation of studying the Dao.

To open the spirit realm and offer prayers to the netherworld, one must first undergo a preparatory fast before performing the formal purification ritual. During this period, accumulated filth and foul odors must be removed so that the body is clean and untainted; only then may one enter the formal ritual. Otherwise, even after bathing, if filth remains in the skin, clear water cannot wash it away.

The Texts on the Three Primordial Purification Rites says that on the day of the ritual, one should present a token called “The Pledge of Golden Truth and Jade Radiance of the Nine Heavens” and place it before the Five Emperors—the Daoist deities who rule the five directions—in order to summon the gods and bring about a spiritual response.

The Texts on the Three Primordial Purification Rites also says that those whose study of the methods is not yet complete often fail to follow ritual standards in their bows and other movements.

The Scripture of the Golden Lock and Flowing Pearls says that in ancient times purification rites were called “communal gatherings,” but today they are called “purification assemblies.”

The Taishang Taizhen Kejing says: To lessen the burdens of worldly affairs, one should begin fasting and purification practice by disciplining the body, speech, and mind. Guarding these three activities and devoting oneself wholly to the Dao is the foundation of fasting and cultivation. Fasting means bringing body and mind into order, cleansing them, and making them pure.

Fasting practice does not necessarily require following the Way at all six periods of the day and night, nor does it require explaining the scriptures three times a day. If one merely thinks about fasting day and night, repents and asks for blessings in words, but does not practice in deed, one may only grow further from genuine cultivation. If one can hold fast to “the One of the Dao,” one can gather in the three activities: disciplining the body means sitting upright and still, without reckless movement; disciplining speech means remaining silent, observing inwardly, and understanding within; disciplining the mind means bringing one’s spirit into accord with the Dao. Taking this as the foundation, one may become a sage, a perfected person, or an immortal.

If one has not yet reached this state, one should begin with concrete practices. To discipline the body, bow in reverence and pay homage to the perfected ones, while refraining from killing, stealing, and sexual misconduct. To discipline speech, recite the scriptures and avoid falsehood, smooth-tongued deception, sowing discord, and insults. To discipline the mind, gather the spirit and guard one’s thoughts, removing greed, resentment, and delusion. Once the ten kinds of wrongdoing have been eliminated, the ten kinds of good conduct will arise naturally. When one has brought the choice between good and evil to its utmost, one can unite with the Dao and attain true realization.

The Xu anmen Dalun says that there are roughly nine kinds of fasting food: first, coarse food; second, vegetable food; third, restricted eating; fourth, consuming refined substances; fifth, consuming sprouting buds, the tender shoots of plants; sixth, consuming light, a method of cultivation that involves visualization and gathering and refining the radiance of the sun and moon; and seventh, the nine-food method.

The Great Treatise on the Mysterious Gate says that there are roughly nine kinds of fasting practice. The first is eating coarse grains, such as hemp seed and wheat. The second is eating vegetables. The third is eating at fixed times. The fourth is taking substances of refined essence, such as talisman water or the essence of elixirs. The fifth is taking the “cloud sprouts of the five directions.” The sixth is taking the essences of the sun, moon, and the “Seven Primal Powers and Three Lights.” The seventh is taking the six responsive breaths, along with the wondrous breath of Great Harmony from the four directions. The eighth is taking the Three Primal breaths received by all things—that is, the refined breath of Great Harmony present in the Great Void. The ninth is “womb eating”: the practitioner comes to possess primal essence and harmonious breath, making them the basis from which the self is nurtured. Once the pure, empty breath descends and spreads throughout the limbs, the body no longer depends on the breath derived from external food.

Each of these nine practices has a different effect. Eating coarse grains can curb gluttony; eating vegetables can mean giving up rich, fatty foods; and eating at fixed times can dispel vexing, turbid breaths. Taking refined substances nourishes the body, Shen (spirit), and bodily form, allowing their excellence to shine forth. Taking the “cloud sprouts of the five directions” transforms the body into “teeth.” Taking light transforms the body into light. Taking the six breaths makes one become the six breaths and roam through the ten directions. Taking primal breath makes one become primal breath and unite with Heaven and Earth. Taking womb breath, after long practice, can restore youth and make one a child, blending and merging with the Dao.

These transformations can occur continually. One need not wait to abandon this body and receive another before passing between life and death. The methods of cultivation described here may not all involve eating; they may also include prescriptions, massage, and other methods, which merit further investigation.

On the Various Fasting Practices

The Scripture on the Grades and Precepts of the Three Primal Powers says that the seventh day of the first month is when the Three Officials of Heaven, Earth, and Water—the deities who govern the affairs of Heaven, Earth, and Water in Daoism—inspect the human world. One may undertake a fasting practice on that day.

The Sacred Annals says that the seventh day of the first month is called the “Fasting for the Assembly of Promotion and Reward,” the seventh day of the seventh month is called the “Fasting for the Midyear Assembly of Celebration and Birth,” and the fifth day of the tenth month is called the “Fasting for the Great Assembly of Establishing Life.” The Three Officials assess people’s merits and faults on these days, so one should undertake the appropriate fasting practice on each date.

Observing the fasts, submitting memorials, and taking part in purification assemblies can bring prayers for good fortune and blessings.

The Mingzhen Code says: The first, third, fifth, seventh, ninth, and eleventh months are the six fasting months of the year. Observing the fast during these months and submitting memorials to the Three Heavenly Emperors can enable the envoys of Taiyi—divine messengers charged in Daoism with inspecting the world and bestowing blessings—to dispel ten kinds of suffering on people’s behalf.

The Secret Sayings of the Eight Paths says: The first, third, fourth, sixth, seventh, eighth, ninth, tenth, and eleventh months are the nine months of true fasting. The first, fifteenth, and twenty-ninth days of each month are its three fasting days. The first day of the first month is called “Heaven’s La”; the fifth day of the fifth month, “Earth’s La”; the seventh day of the seventh month, “Dao and De’s La”; the first day of the tenth month, “the People’s Year La”; and the festival in the twelfth month, “the Lords’ and Kings’ La.” These five La days are all suitable for observing the fast and making offerings to one’s ancestors.

The Mingzhen Code says: The first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of each month are collectively called the “Ten Fasting Days.” On Gengshen and Jiazi days, and on the Eight Seasonal Nodes—Start of Spring, Spring Equinox, Start of Summer, Summer Solstice, Start of Autumn, Autumn Equinox, Start of Winter, and Winter Solstice—the Eight Spirits of Taiyi, the deities under Taiyi’s command, descend to inspect people’s faults. When people observe the fast on these days, Taiyi is pleased.

On Gengshen days, Fushi, the spirit who lies hidden within the human body and keeps watch, reports people’s transgressions to the heavenly court. On a person’s natal day, corresponding to the cyclical signs of their birth year, the spirit officials and troops within the body of one who has received the Daoist teachings also report that person’s merits and faults to the heavenly court.

The Sanyong Fengdao Ke (Regulations for Serving the Dao in the Three Caverns) records that the “Longevity-Offering Purification” was held on the first day of the first lunar month to pray for long life; the “Spirit-Extending Purification” on the seventh day of the first month; the “Fragrant Spring Purification” on the eighth day of the second month; the “Summer-Inaugurating Purification” on the eighth day of the fourth month; the “Life-Continuing Purification” on the fifth day of the fifth month; the “Summer-Heat-Clearing Purification” on the sixth day of the sixth month; the “Autumn-Welcoming Purification” on the seventh day of the seventh month; the “Evil-Expelling Purification” on the first day of the eighth month; the “Lifespan-Extending Purification” on the ninth day of the ninth month, to pray for added years of life; the “Blessing-Completing Purification” on the first day of the tenth month; the “Blessing-Inaugurating Purification” on the fifteenth day of the eleventh month; the “Hundred Blessings Purification” on the La Day in the twelfth month; and the “New Year’s Eve Purification” on the twenty-eighth day. The “Goodness-Establishing Purification” was held at the start of spring, the “Blessing-Extending Purification” at the spring equinox, the “Goodness-Growing Purification” at the start of summer, the “Vermilion Brightness Purification” at the summer solstice, the “Long Life Purification” at the start of autumn, the “Offenses-Repenting Purification” at the autumn equinox, the “Goodness-Observing Purification” at the start of winter, and the “Celebration-Broadening Purification” at the winter solstice. Each of these purification rites had its own corresponding scriptures and ritual regulations. Therefore, if those who study the Dao do not observe purification and abstinence, their efforts are in vain, even if they retreat to the mountains and forests to practice.

The key to “purification” is to make the heart-mind clear, empty, calm, and peaceful, and to treat others with humility and respect. One should act with caution and vigilance, as if walking on ice or beside a deep ravine, and as if standing before a dignified ruler. With a sincere and humble heart, one prays for a response from the spirits. During the purification rites, one must keep both internal and external affairs in check and prevent the surroundings from becoming noisy and disorderly.

Those taking part in a purification rite must especially exclude people in deep mourning, women who have recently given birth, women whose menstruation has not yet ended, and people suffering from malaria, sores, scabies, or other serious illnesses. They may not enter the purification hall, courtyard, or altar precinct, or take part in ritual affairs. If they earnestly wish to join the rite and pray to dispel their faults, they may submit a written petition, and the officiant may present their repentance and apology on their behalf. They must not, however, enter the place where the rites are performed and should instead be accommodated elsewhere. The six kinds of domestic livestock must also be kept away. The text holds that these people and animals may bring polluting influences that offend the true spirits and prevent the worthy sages from descending, thereby causing the purification rite to lose its efficacy.

When conducting a Zhaijiao purification ritual, the officiant in charge should be reverent in heart, and the ritual officers should be neat and solemn in appearance. Even if the incense and lamps are not fully prepared, failing to provide them counts as an oversight. When petitioning the holy and perfected beings, these preparations should be attended to first.

Agarwood and sandalwood are prized as incense. They should be prepared according to the method in the Shangqing Incense Beads and Pills, and musk should not be used. Inviting the perfected spirits depends above all on focused sincerity. If a Daoist living in seclusion to cultivate the Dao performs a purification ritual while poor and unable to provide everything required, they should still prepare what they can according to their means, expressing their sincerity in this way, rather than leaving everything unprovided. Using only nipple-shaped incense does not accord with Daoist practice.

At the beginning of the purification ritual, those in the Jing (the quiet chamber or place where the ritual is held) should watch the incense as it burns and note which direction its fragrance drifts: east, south, west, or north.