《云笈七签》Vol. 22

Silent and undisturbed: this is what it means to be adept at entering the realm of Wuwei (non-action). To attain Wuwei, one must first avoid misfortune: keep away from anything likely to arouse suspicion, avoid petty people, do not covet ill-gotten gains, and do not act recklessly. One must first be cautious and vigilant in outward conduct, then carefully restrain the heart within. Only when both inner and outer are calm can one be said to be adept at entering Wuwei.

To seek Wuwei, one must also keep away from suspicion, petty people, and wrongful greed, and refrain from rash action. One should be careful in speech and eating, avoid sharp-tongued disputes, stay out of noisy places, and not compete with others in strength or force. One should regularly reflect on one’s faults, correct them when found, and turn toward good conduct. One should also understand astronomy, geography, human affairs, ghosts and spirits, timing, and the arts of calculation—the methods for assessing circumstances and seeking good fortune while avoiding calamity. In this way, one can achieve the same accomplishments as the sages and possess a virtue like Heaven’s. Among the various arts of calculation, the most important is to cultivate the spirit and refine true Qi (the body’s original vital energy), thereby extending life and curing illness; to dispel evil from without and purify the heart and body within, so that harm cannot intrude.

The Treatise on the Dao and De says: Among all the great realms, none is higher than Dao and De; next comes the spirit and the numinous, then Great Harmony—the state in which Yin-Yang is balanced and all things are harmonious—followed by Heaven and Earth, Yin-Yang, and finally the accomplishments of the sages. Dao and De can be discussed in words, but their source cannot be traced; the spirit and the numinous can appear, but cannot be fully manifested; Great Harmony can be experienced, but cannot be transformed by human effort; the Way of Heaven can be followed, but cannot be explained exhaustively; Yin-Yang can be put to use, but cannot be possessed; and the accomplishments of the sages can be observed, but are difficult to describe fully in words. Thus we know that whatever can be clearly expressed is not the Dao in its natural, self-so state, and whatever can be made manifest is not a realm of unadorned authenticity.

Those who cultivate Wuwei and enter the true Dao should first nourish the Dao Qi within the body, letting the original Qi settle in the organs. They should then use medicines to support and regulate it, assisted by various good deeds. In this way, illnesses can be healed from within and body and mind brought to peace; the Qi within returns to its source, and outside, harmful Qi naturally recedes. To ward off calamities from without and nurture the spirit and De within, with inner and outer supporting one another to protect the body and life—what could be better?

The Laozi says, “When your achievements are complete and your name is established, withdraw from the world. This is the Way of Heaven.” It also says, “When achievements are complete and the work is done…”

The people say that I follow nature. They also say: cultivate yourself, and the De (Virtue/Power) you gain will be genuine; extend this cultivation throughout the world, and De can be practiced everywhere. By observing yourself, you can understand yourself; by observing the world, you can understand the world. How do I know what is happening in the world? I know it precisely through these principles.

Therefore, when instructing the Son of Heaven, teach him to model his conduct on the Dao (the Way); when instructing the feudal lords, teach them to govern their states through ordinances. When teaching the art of war, counsel people not to contend for command; when teaching the use of sharp implements, warn them not to display them carelessly. In teaching people how to live in the world, tell them to conceal their brilliance and blend with ordinary life—a phrase known as “hiding one’s radiance and mingling with the dust.” In teaching people to leave home and cultivate the Dao, make clear that the path of Daoist practice differs from the direction of worldly life. In teaching the cultivation of one’s nature, show people how to preserve the “Valley Spirit,” the Daoist name for a nature that is empty and still yet ceaselessly generative, so that it does not become depleted. In teaching the care of body and life, show people how to prolong their years. In teaching self-cultivation, help them keep their spirit whole and their original Qi (vital energy) abundant. In teaching the cultivation of the heart, guide them to quiet their minds and hold fast to the Dao. In teaching them to perceive things, encourage them to remain benevolent and promptly aid all beings. In teaching them to understand retribution in the unseen realm, explain that the spirits do not harm people without cause. These principles may seem to require little effort, yet their meaning is profound. They are adapted to each person and taught in full.

Those who truly attain this cultivation will have strong, resilient bones and joints, and a healthy, joyful complexion. Even in old age, they can regain the vigor of youth; they are not easily worn down or corrupted, and can remain in the world for a long time, living long and keeping their life clear and lucid. Cold and heat, wind and damp cannot harm them; ghosts and spirits dare not assail them; weapons and various pests cannot injure them; and worry, sorrow, joy, and anger do not burden them. In ordinary life, they use the Six Classics—the Confucian canon—to educate people, while Daoist practitioners transmit the methods of cultivation. This is what it means to truly grasp the essentials of attaining the Dao.

The Perfected One says: The sage knows that primordial Qi, the foundational energy of life and the cosmos, begins at the Zi position and arises in the kidneys. At the Si position it takes shape, and at the Wu position it forms an embryo. Primordial Qi is therefore first stored in the heart, where it follows Fire and moves. At the Wei position, Earth nourishes it; at the Shen position, it transforms and gives rise to Metal. At the You position, it is bathed; at the Xu position, it reaches the cap-and-sash stage. At the Hai position, it becomes manifest and flourishes; at the Zi position, it attains its sovereign height. After this, it declines at the Chou position, falls ill at the Yin position, dies at the Mao position, and enters the tomb at the Chen position.

“Tomb” means burial and storage, and also carries the sense of returning to concealment and coming to an end. Primordial Qi begins in Water and ultimately returns to Wind; Wind is stored in Earth, and this is called “returning to the soul.” Xun represents Wind, and Chen belongs to Earth. Water flows back to the Chen position, hence the saying, “The earth is deficient in the southeast, and water flows into the Xun gate.” The Liezi says that by the sea there is a vast, deep chasm called the Tail Funnel, where great waters pour away. A person’s primordial Qi, too, has a place of return and concealment like the Tail Funnel; this is why it is compared to water.

From this we can understand that Earth can store Wind, and Wind can store Earth; Earth can store Water, and Water can also store Earth; Earth can store Fire, and Fire can also store Earth. Fire’s tomb is Xu Earth, and Water’s tomb is Chen Earth. Earth can also store Wood and Metal: Wood’s tomb is Wei Earth, and Metal’s tomb is Chou Earth. Earth stores Wood, Metal, Water, and Fire, while Earth itself ultimately returns to Earth, so its own tomb is also Chen Earth. This is the principle of returning to the source, going back to the root, and returning to the wellspring of life.

The Laozi says: “All things flourish in profusion, and each returns to its root. Returning to the root is called stillness; stillness is called returning to one’s nature; returning to one’s nature is called constancy; knowing constancy is called clarity.” This means that understanding the constant Dao also enables one to grasp how things operate, understand the path of openness, and arrive at level ground. Thus it says: “Know the bright, yet keep to the dark, and you can become the pattern for all under Heaven.” One who knows the constant Dao can embrace all things; one who embraces them can be impartial; impartiality enables one to become a ruler. The ruler accords with Heaven, and Heaven is the Dao. The Dao endures without change: this is the impartial Dao.

Steal the just opportunity within Heaven and Earth; steal the opportunity of Heaven and Earth’s transformation. Then nothing among the myriad things will be unable to communicate and harmonize with anything else.

The Yinfu Jing says, “When the three acts of theft are properly harmonized, Heaven, Earth, and Humanity—the Three Powers—each attain stability.” Thus, eating and drinking at the proper times brings harmony to the body’s limbs and bones; acting at the opportune moment brings stability to the transformations of the myriad things. A perfected person says that those who understand this principle can discern the true Water, true Fire, true Lead, true Mercury, true Dragon, true Tiger, true Teeth, true Chariot, true Metal, true Stone, true Wood, true Earth, true Elixir, true Medicine, true Shen (spirit), true Qi (vital energy), true Thing, true Jing (essence), true Guest, and true Host—the symbols used in Neidan (internal alchemy). Once their true meanings are recognized, one practices in accordance with the transmission received from one’s teacher, the Daoist methods, and the cultivation techniques, repeatedly refining, purifying, and grinding them until they become pure, while continually harmonizing and practicing them.

The immortals call eight words the “Mysterious Gate” or the “True Method of the Primordial Unity”: “Empty the heart and fill the belly; when hungry, take in Qi; when thirsty, swallow fluids.” “Empty the heart” means keeping the heart-mind continually still and clear, storing no thoughts of goodness within it, and allowing not even the slightest impure or evil thought to enter. This is to calm the mind and guard the One, cast off desires, quiet confusion, clear away every disturbance, and bring all things to rest. “Fill the belly” means making the abdomen full and free of impurities, containing only true Jing and original Qi. Through continued purification and practice, the results will naturally blossom and come to fruition.

“When hungry, take in Qi; when thirsty, swallow fluids” means that when hunger arises, one swallows the breath, and when thirst arises, one swallows saliva. When neither hungry nor thirsty, one continues regulating the breath and practicing, so that breath and saliva circulate freely within the body without obstruction. In this way, body and mind become peaceful and joyful; one is unaware of the vastness of Heaven and Earth or the movement of the sun and moon, and seems able to regard eight hundred and ten years as a single great cycle.

The method of cultivation focuses on harmonizing Shen (spirit) and Qi (vital energy), allowing them to circulate throughout the body without interruption at the kidneys. The kidneys are the root of life, so this practice is also called “the art of life.” When Shen and Qi remain uninterrupted, the body can endure for a long time. Through refining the bones and transforming the body, the practitioner can travel freely to the Imperial Court, where the Celestial Emperor resides, become a Perfected One—a person who has attained the Dao and become an immortal—and thereby nourish the original Qi. Both men and women can practice.

The Verses of the Scripture say: “The Dao treasures Jing (essence), so guard it carefully and keep it secret. Bestow Jing upon another, and that person can conceive; retain it within yourself, and it will nourish you. By caring for yourself, you can transcend the world for a long time and have your name entered in the registers of the immortals. Once born, a person is bound by bodily form. If the body can be shed and one’s work brought to completion, the goal of cultivation can be reached. Even forming an embryo—the ‘sacred fetus’ in Neidan (internal alchemy)—is no easy matter. How much worse, then, to let Jing and Qi dissipate and abandon cultivation in vain? If you keep depleting them without knowing it, you will eventually grow old, and life itself will run out.”

Yin-Yang exists between Heaven and Earth, and original Qi—the fundamental energy of life—is a person’s most precious possession. Cherishing original Qi and bringing it into accord with the Dao require careful preservation; it must never be treated lightly. Those who can nourish original Qi regulate their breathing continuously, allowing Jing and Qi gradually to return, while blending and replenishing the refined Qi within them.

How could those who refine and take in original Qi be compared with people who consume a leaf, a flower, plants and trees, or substances such as lingzhi mushrooms and minerals? Though these things contain essences, they also have impediments and impurities, like dirty sand and gravel. The effects of refining and taking in original Qi are far beyond those of consuming such external substances.

The Laozi says: “Jing is the source of the blood vessels and the numinous spirit that protects the bones, so it should be treasured. Qi is the vitality within the muscles and the true foundation that fortifies the body, so it should be valued, for it concerns life itself.” The human body is like a state: Shen is its ruler, Jing its ministers, and Qi its people. A state is respected when its people are virtuous; a ruler can hold the realm for a long time when he follows the Dao. Thus, those who skillfully nourish Qi and achieve results can transform Qi into Jing; those who skillfully nourish Jing and achieve results can transform Jing into Shen; and those who skillfully nourish Shen in accordance with the Dao can let Shen permeate the whole body and thereby preserve life for a long time.

The Sanyi Jue says: Cultivate primordial Qi and the true Shen, and bring the practice of concentrating on the Three Ones to completion. Then essence transforms into spirit, spirit transforms into an infant, the infant transforms into a perfected person, and the perfected person transforms into a newborn child. The newborn child is the True One; the True One is the Lord Emperor, who can govern the whole body and command its thirty-six thousand spirits. When the Lord Emperor is present within the body, all thirty-six thousand spirits are present as well. The practitioner can therefore roam through the Imperial Court—the Lord Emperor’s dwelling—with the whole body.

The Tianlao Ten Stems Scripture also says: The True One is the Lord Emperor, who can govern the whole body and command its thirty-six thousand spirits. When the Lord Emperor is present within the body, all thirty-six thousand spirits are present as well. The practitioner can therefore roam through the Imperial Court with the whole body.

The Tianlao Ten Stems Scripture says: In the practice of ingesting breath, Qi is the supreme treasure. After one year of practice, the skin becomes full and lustrous; after two years, the joints throughout the body become harmonious and free flowing; after three years, the bones and joints grow firm and strong; after four years, the marrow and brain become filled. Heaven has four seasons, and the changes in Qi correspond to four years. Ingest Qi and hold fast to the True One; after four years of practice, spirit and form can communicate with one another. When form and spirit communicate, it is like the light of the sun shining: without looking, one can see the body; without listening, one can hear sounds; without walking, one can arrive; without seeing with one’s own eyes, one can know.

When form joins with one spirit, this is called an immortal; when it joins with ten thousand spirits, this is called an infant; when it joins with eighteen thousand spirits, this is called a perfected person; when it joins with thirty-six thousand spirits, this is called a newborn child, the True One Lord Emperor. In this way, one can live as long as the sun and moon and share the longevity of Heaven and Earth: the Dao is then complete.

Primordial Qi is originally one, but in its operation it divides into two. By employing Yang Qi, one can fly.

Primordial Qi was originally one, but in its use it divides into two functions, Yin and Yang. By applying Yang Qi, one can fly freely, pay court at Taiqing, the pure and empty celestial realm described in Daoism, and travel among the Five Sacred Mountains. By applying Yin Qi, one can remain in the world for a long time, extend one’s years, journey to the Sun, a name for a Daoist celestial realm, and travel through caves. Primordial Qi is one in its nature; Yin and Yang are its two forms. One gives rise to two, two gives rise to three, and three gives rise to the myriad things. Without Primordial Qi and its Yin-Yang functions, the myriad things could not come into being, change, or grow.

Thus, Shen (spirit) cannot respond numinously without Primordial Qi; the Dao cannot bring things into being without Primordial Qi; and Primordial Qi cannot take visible form without Yin and Yang. Form depends on Qi, Qi depends on Yin and Yang, Yin and Yang depend on Jing (essence), Jing depends on Shen, Shen depends on the Dao, the Dao depends on technique, technique depends on method, method depends on the mind, the mind depends on the One, the One depends on the True, and the True depends on the Utmost. The “Utmost” means reaching a state of extreme emptiness, purity, subtlety, and clarity. This state must be passed on through successive stages, from one close and trusted person to another. The recipient must be chosen carefully; if the Dao is not fit to be transmitted, it should not be passed on.

Only those who can study the Dao are engaged in true learning. The study of various external affairs is called miscellaneous learning, or the deviant Way. Studying the Dao is called inner learning: the cultivation of one’s own inner body and mind, involving the Three Dantian (the body’s three sites of cultivation) and the Three Primordial Qis. Each Dantian contains three spirits, and one Qi divides into six Qis. Nine is the final Yang number, and six the final Yin number. Yang Nine and Yin Six are regarded as the limits of the movements of Heaven and Earth and of changes in human affairs. Reaching this stage is called returning to the origin and restoring the root: returning to the source of Primordial Qi.

To reach the limit means that Primordial Qi is stored within the body and breathing ceases to enter and leave. Even though there are apertures through which breath could enter and leave, no breath passes through them. This state is called attaining the Dao, and is also called “Utter Nonbeing,” reaching a state of extreme emptiness.

The Zhenjing says: Cultivate the original Qi—the fundamental energy of the human being—until the breath no longer comes in or goes out. Such a person is like someone whose name has been struck from the register and who has escaped military service: no longer subject to the authority of the Great Yin, the power that governs the underworld. The Three Officials, who oversee Heaven, Earth, and Water, do not record them, and all the spirits secretly protect them.

“Primordial Unity” refers to Qi. All things within the circuit of Heaven and Earth may be called Primordial Unity. The Qi of Primordial Unity has its source in wind. Wind is the greatest force: it can bear Heaven and Earth, the Three Powers—Heaven, Earth, and Humanity—and the Five Phases—Wood, Fire, Earth, Metal, and Water. Heaven and Earth, the Three Powers, and the Five Phases cannot surpass wind. Wind and Qi are originally one. Flowers bloom, willows bud, and fruits form and ripen—all depend on the Qi of the four seasons and the winds of the eight directions.

Cultivating the mind is the foundation of the Three Ones, the three divine presences united within the body. Refining Qi is like nourishing the tree of the Dao. To have mind and Qi is like a tree that still has its roots. The root is the mind: to preserve the mind is to preserve Qi, and to preserve Qi is to preserve the One. The One is the Dao. To preserve the Dao is to settle all thirty-six thousand spirits within the body, while stilling the bustle of thoughts and affairs. When thoughts and affairs have all fallen silent, nothing is beyond one’s capacity. Reaching this state of unlimited capacity, one can see the Utmost Elixir. Those who receive and uphold the Utmost Elixir can live as long as Heaven and Earth.

What is the Utmost Elixir? It is the true spirit in the Dantian, the true One Lord who resides within oneself and rules as sovereign. The spirits remain settled within the body, original Qi does not disperse, and the mind no longer wanders unchecked. When Qi submits to the spirit’s governance and the breath is restrained until it no longer comes in or goes out, one can attain embryonic breathing—a state in internal cultivation where the breath is fine and deep, as though one were a fetus in the womb—and life will not decline. In other words, the body remains intact, original Qi is settled, and the spirit moves of its own accord.

Luo Gongyuan’s Song of the Three Peaks says: “When trees grow weak, support them by mounding earth around their roots; when Yang Qi declines, nourish it with primordial Qi. Preserve and cultivate primordial Qi, and never lose your sense of measure.”

The commentary explains: Nothing is less perceptive than a tree. When a tree grows old and withered, it can still flourish again if its roots are supported with soil. People also graft young branches onto old trees, allowing the old tree to keep growing, though its leaves and branches then appear fresh and tender. From this, we may infer that nourishing declining Yang Qi with primordial Qi is likewise fitting. Gather primordial Qi and bodily fluids back within the body, and the weakened Yang Qi will be replenished, allowing one’s appearance to regain its youthful freshness.

Moreover, when pure and complete vital Qi has not yet dissipated, primordial and harmonious Qi remains undivided. If one undertakes cultivation in this state, its effects will be doubled. Those who study the Dao should therefore be especially careful never to let their own primordial Qi be depleted and scattered.

The Perfected One says: During cultivation, regularly clear the hairs from the nostrils so that food residue and turbid Qi in the internal organs can be guided downward and expelled. Clean the mouth and teeth, and bathe the body. Refrain from excessive drinking and avoid inappropriate sexual desire.

When eating, first hold the food before the Bright Hall (here, the area of the face between the mouth and nose). Inwardly visualize offering it to the Three Dantians (the upper, middle, and lower energy centers within the body), the Nine and One Imperial Perfected Ones (the divine perfected beings said in the scripture to reside within the body), and the thirty-six thousand spirit lords (the many gods within the body). Keep the mind focused throughout, and attend carefully to harmonizing spirit and Qi. Let the breath remain even as it moves in and out. With sustained practice, Jing and Qi can be harmonized and stabilized.

Next, learn to regulate the breath. To practice, first close the mouth and quietly observe the breath entering through the nose. Estimate the length of the inhalation in advance, then, at one third of the way through, hold back a portion. Once the inhalation is complete, estimate the length of the exhalation and likewise hold back a portion at one third of the way through. Regulate every inhalation and exhalation in this way, but do not let the breath stop altogether.

The key to regulating the breath is to bring the mind and nasal breathing into accord: when the mind makes an adjustment, the breath comes to a halt accordingly. Without regulation, the breath enters and leaves on its own; once you understand how to regulate it, the breath no longer moves by itself. In other words, breathing is guided by the mind rather than left to run on its own.

Qi and Shen are governed by the Dao. The Dao emerges from the heart-mind, which is directed by intention. Thus intention is said to govern the practice of the Dao, and intention may also be called Shen. Broadly speaking, Shen mobilizes Qi, while intention grasps its subtle workings.

During practice, after breathing out through the nose, make an effort to hold the breath. Press the tongue against the teeth; when you feel slightly stifled, ease it a little, retaining one-third of the breath, then hold it again. Regulate the breath as described above, while allowing the ears to hear nothing, the eyes to see nothing, and the mind to be free of stray thoughts. Practice this repeatedly. Until the breath is regulated, exhale small amounts frequently. When your intention senses that the breath has become harmonious, control it in this way. If you can regulate your breathing throughout the day while it remains as natural as ordinary breathing, Qi will become stable and enduring, and there will be no need to deliberately release or hold the breath. With diligent practice, the breath will gradually grow long and seem no longer to enter and leave through the mouth and nose, but to flow naturally through the pores of the whole body, like wind and clouds moving freely among mountains, marshes, and the heavens and earth.

The Scripture of the Immortals says: Once the original Qi—the fundamental Qi inherent in the human body—has been harmonized and brought under control, you should cultivate it regularly, without interruption or decline. Then the breath will naturally cease to enter and leave through the mouth and nose. After a hundred days of practice, the ears and eyes will naturally hear and see nothing. Practitioners must be especially careful not to eat indiscriminately, since the many flavors stir the original Qi into surging agitation and make it difficult for the mind and Shen to become still.

If you disregard the teachings and covet wealth and sexual pleasure, indulge your desires, harbor jealousy, eat pungent and impure foods without restraint, bear ill will, show no reverence for the methods of the immortals, think only of stealing, and commit wicked acts that violate righteousness and betray others, the Three Officials, deities who govern Heaven, Earth, and Water, will record your transgressions, and the Northern Yin realm will summon your soul. Even before death, your spirit may weaken, your memory become confused, and you may grow dull and dazed; you may suffer sudden calamities that even bring harm to nine generations of your ancestors. After death, your body will return to the Nine Springs. This is because you have lost the Dao and failed the spirits.

The Perfected One said, “What is called the Dao…” (At this point, the original continues by repeating the preceding passage about the loss of spirit, confusion, and calamity.)

The Realized One said: “The Dao does not speak of worldly favoritism or favors bestowed. Have you not read in the Scripture of the Hidden Talisman (Yinfu Jing): ‘Heaven shows no private favor, yet from this comes great grace. Heaven is utterly impartial, yet its workings are wholly just. The movements of Qi govern the animals. Life is the root of death, and death is the root of life; blessings arise from calamity, and calamity arises from blessings’?

“Heaven and the Dao, then, show no partiality toward anyone. All things are nourished by the Way of Heaven, and so attribute their De to it. People may thereby feel reverence and gratitude, but should not take credit for what they have received. The Way of Heaven is utterly just, though it may seem deeply partial; it makes no distinction between what is right and what is wrong among the myriad things. Great and small, noble and lowly, all follow the same path of change. It gives up favoritism and attachment without hesitation, and does not cling to keeping or discarding things according to its own wishes. Thus those who accord with the seasons of Heaven survive, while those who defy Heaven’s intent are struck down. This giving of life and taking of life does not arise from private motives, nor does the Way of Heaven deliberately bestow favors. Life and death arise naturally as people and things accord with or resist it. That is why it is said: ‘It has neither righteousness nor grace.’

“Those who accord with the Dao can transform even someone who was once an enemy; those who cannot accord with it cannot be brought to understanding through words, even by their own parents. This is because whether a person has the affinity for the Dao is already allotted to each in its own measure; it is not something formed by chance overnight. What life transforms into is death, and what death transforms into is life. Life and death are each other’s roots, and their cycle is the constant pattern. Those skilled at nourishing life do nothing that brings death upon them; those unskilled at nourishing life act in ways that lead to death.”

People die because they act in ways that lead toward death, and they survive because they act in ways that lead toward life. The attainment of life depends entirely on Qi—the force that forms and drives the activities of life. Qi brings life into being, and life continues; when Qi turns toward death, a person moves toward death. Thus, the key to life and death lies in mastering Qi. To sustain life, one must follow Qi’s movement and respond to it, rather than trying to control it by force.

The response of Qi arises from the Void, yet it can govern all things. The movements of Heaven and Earth, the sun and moon, the stars, clouds, and thunder all depend on the circulation of Qi to keep them from straying from their courses and falling into disorder. This Qi is vast and boundless, without beginning or end. It rests in movement and delights in stillness; this is called “the Dao and Qi moving according to their nature.” In the human body and mind, too, the ability to govern one’s actions depends on the mind. When one cannot govern them, that too is a matter of the mind.

People living in the world often pursue profit and fame. If they can refrain from flattery and theft, avoid harming others or doing evil, and refrain from damaging the life force of all things, while keeping a constant concern for nurturing and cherishing them, they are close to benevolence. If they can refrain from greed and rivalry, and from clinging to judgments of right and wrong, they are close to the Dao.

People live in the world and often pursue fame and profit. If they can avoid flattery and theft, refrain from harming others or disturbing the harmony of all things, and remain mindful of the goodwill that nurtures all things, they are approaching benevolence and De. If they are free of greed and contention, and do not cling to disputes over right and wrong, they are approaching the Dao.

Whether circumstances are inward or outward, cherish and uphold these principles. Then the spirits of the underworld will record your blessings and De, protect you, keep calamities at a distance, and make sudden misfortune hard to reach you. You will also respond to Heaven’s scrutiny, gain years, and extend your lifespan. This is the fundamental beginning of the Great Dao.

To benefit people and all things is called “grace”; to harm or damage them is called “injury.” Acts of grace bring blessings, while acts of injury invite calamity. Do not become suspicious of spirits, seeking images in a mirror and then growing doubtful over what you perceive. If, amid illusion and unreality, you are disturbed by wild and deluded ghosts, your mind and spirit will struggle to settle, and may even startle the spirits within your body. Once the mind and spirit are shaken, the root Qi can be lost in an instant. This is a grave warning.

According to the commentary, primordial Qi measures six inches: three inches within the body and three inches beyond it. If a person can preserve one inch of it, their lifespan may be extended by thirty years. If they can firmly maintain all six inches, the spirits will be fully present within the body, and they may naturally attain long life. Losing one inch reduces the lifespan by thirty years.

The Formula of Primordial Qi says, “Even if Heaven and Earth were overturned, my life would still follow its own natural course.” When the Yellow Emperor sought the Mysterious Pearl, he sent Li Lou, whose eyesight was keen, to find it, but Li Lou failed. In the end, “Wuxiang” found it. Here, the Mysterious Pearl refers to primordial Qi; Li Lou symbolizes the eyes, and Wuxiang symbolizes the heart.

“Primordial nonbeing” means that the Dao’s fundamental nature is empty, formless, and natural: this is Wuwei (non-action). Wuwei means that the mind does not stir recklessly: no distracting thoughts arise within, and external things do not intrude upon the mind. When both inner and outer realms are still, the spirit settles and the breath harmonizes. With the spirit settled and the Qi harmonious, primordial Qi naturally becomes abundant. When primordial Qi is abundant, the five viscera flow freely and are nourished, and the channels throughout the body circulate without obstruction. Once the channels are clear, the body’s fluids can rise and respond in harmony; one no longer craves the five flavors or readily feels hunger and thirst. In this way, one can preserve the “Three Fields” (the upper, middle, and lower Dantian, or energy centers, in Daoism) indefinitely. When cultivation of the Dao succeeds, the body becomes full and its inner stores firm; the face remains youthful like a child’s, and youth is sustained for a long time.

When primordial Qi (the subtle energy at the origin of the universe) is refined, Qi transforms into blood, and blood transforms into bone marrow. According to this passage, after one year of cultivation, Qi changes; after two years, the blood changes; after three, the meridians; after four, the muscles; after five, the bone marrow; after six, the sinews; after seven, the bones; after eight, the hair; and after nine, the entire body. From then on, one can live on for tens of thousands of years and is called an “immortal.” The scripture also says that nine years of cultivation refine Qi into bodily form; this is called becoming a “Perfected One.” One then refines bodily form back into Qi, and Qi into Shen (spirit), thereby becoming a “Utmost One.”

The Immortal Scripture says, “Shen constantly cares for people, but people do not care for Shen.” Here, “Shen” refers to the spirit or spiritual force that sustains life. Shen cares for people by using the body to nurture their spiritual nature. If a person commits violence and wrongdoing, they harm the body; when the body is destroyed, Shen departs, and the person dies. Is this not cause for vigilance? “Not understanding constancy” means failing to grasp this enduring principle and recklessly committing violence and wrongdoing.

The Yellow Emperor sought the Dao from the August One, a legendary realized being. The August One asked what methods of the Dao he had obtained. There were twelve hundred in all, and the August One told him, “Everything you have obtained is merely peripheral.” He continued, “If you wish to live long, you must understand the ‘Three Ones,’” a Daoist cultivation term for the three places within the body and the three deities united as one. The scripture calls the Three Ones the opening chapter of the Supreme August Yellow Register and says that anyone who understands them cannot be assailed by any of the myriad calamities.

Among methods for longevity, the most important are taking in primordial Qi, using embryonic breathing to steady the inner self, and relying on superior medicines such as numinous fluids and the Golden Elixir. It is said that when birds, beasts, and insects hibernate through the winter without eating, they preserve their lives by breathing and guarding their own primordial Qi.

Once you have mastered breath regulation, you can learn to swallow Qi: close your mouth, focus your attention, and use only the slightest effort to swallow the Qi as you would food. Swallowing saliva and Qi should likewise be done as if swallowing food. At the same time, imagine them entering the kidneys and the Gate of Destiny point—an important point in the lower back between the kidneys—then flowing up along the spine to the brain before pouring down below the navel and reaching the Five Organs. The Five Organs are interconnected, and the inner body responds to the outer; each has channels linked to primordial Qi. When primordial Qi circulates, it is said to reach every part of the body.

If there is an illness somewhere inside or on the surface of the body, you can visualize the colors of the Five Phases—Metal, Wood, Water, Fire, and Earth—and focus your attention on the affected area according to the phases’ relationships of generation and overcoming. It is believed that this can bring a swift cure.

There is another method. Although the six breathing techniques are commonly described as exhaling with the sounds he, xi, hu, chui, xu, and xi, this text holds that cold and warm breaths are more effective for treating all illnesses. After regulating the breath calmly and continuously for a while, hold it in until it warms, then swallow it. This is called “warm breath” and can ease internal cold and deficiency. If you swallow the breath as soon as it fills you, shortly after beginning breath regulation, this is called “cold breath” and can ease internal heat and deficiency. Which method to use depends on the circumstances at the time.

Sometimes, when illness strikes, simply exhaling with the sound he ten to thirty times in succession is said to bring relief. The toxins from alcohol and food can also be expelled with the breath. If you can concentrate on taking in primordial Qi and focus on the One through contemplation and prayer, you can become as radiant as the sun and moon.

When Heaven receives the “One”—the fundamental Dao spoken of in Daoist thought—it becomes clear and pure. Heaven corresponds to the Niwan Palace in the upper part of the human body, that is, the brain. Here is the Purple Palace, also called the Brain Palace. Within it are three chambers: the Dantian, the Cavern Room, and the Bright Hall. They are home to the upper Three-One Gods, named the Red Child, the Imperial Minister, and the Primordial Foremost. By regularly visualizing these gods, one can sharpen hearing and sight, open the breath through the nose, and fill the brain.

When Earth receives the “One,” it becomes peaceful. Earth corresponds to the Sea of Qi within the navel. It, too, has three palaces—the Dantian, the Cavern Room, and the Bright Hall—which are home to the lower Three-One Gods, named the Infant, Primordial Yang, and Valley Mystery. By visualizing these gods over a long period, the mouth will never lack saliva, the abdomen will become full, and the mind will grow calm, free from disturbance and delusion. One can then communicate with the spirits.

When the spirit receives the “One,” it can manifest its power. Here, “spirit” centers on the heart: the heart is like an emperor, governing the transformations of spirit and Qi, and all responses arise from it. The heart is neither existent nor nonexistent, neither emptiness nor form. In cultivation, one proceeds from the coarse to the subtle, and from the ordinary to the sacred. The heart corresponds to the Crimson Palace, which also has three chambers: the Dantian, the Cavern Room, and the Bright Hall.

The Three-One Gods are deities who dwell in the three Dantian (energy centers). They are named the Perfected One, Zidan, and Guangjian. If one continually visualizes and keeps these deities in mind, the One Emperor—the principal deity who governs the Three-One Gods—will remain with the body and mind, bringing them peace. Even when a blade is close at hand, concentrating on the “One” will summon the One Emperor to protect and rescue you from disaster. The Daoist teachings speak no falsehood.

Each of the three Dantian has its own deities, nine in all. Each is three inches tall, dressed in vermilion robes, wearing a vermilion cap and shoes, and seated on a golden bed and jade couch, with a small table and golden incense burner beside them. In practice, one should visualize these forms inwardly and keep them continually in mind. Another account says that men should visualize the deities as nine fen tall and women as six fen tall, concentrating fully as they do so.

“Original Destiny” means original Qi (vital energy). Human life cannot arise without Qi. By using the Dao to stabilize original Qi and cultivation methods to protect life, the body, form and spirit, and breath can endure. The spirits of one’s own life are the Three-One Gods within the three Dantian. The human body and its image, essence, Qi, radiance, and colors comprise thirty-six thousand spirits, all governed by the One Emperor. The One Emperor divides into two: Yang Qi transforms into the Original Dragon, and Yin Qi transforms into the Jade Maiden.

A cultivation formula says, “Where Qi is, spirit comes into being; when spirit is present, Qi gathers back; when spirit departs, Qi disperses.” If one can visualize and guard these spirits, enabling them to keep the original Qi in place, Qi can also transform into spirit, and spirit into Qi. At this level of cultivation, when Qi gathers, it forms images, essence, radiance, Qi, and colors; when Qi disperses, it transforms into clouds, mist, wind, and rain. When the breath goes out, it becomes a profusion of changing phenomena; when the breath is kept within, it returns to what is real. It congeals above into the Three Origins and gives rise to the myriad things below. In stillness, it works within oneself; in movement, it acts as spirit. How the body and spirits respond to one another depends on how they are used; how spirit and Qi transform depends on visualization and keeping them in mind.

The Scripture of the Three Origins says: the spirit of the Upper Origin is named Yuan, the spirit of the Middle Origin is named Returning Elixir, and the spirit of the Lower Origin is named Zi’an. These three, like the Three-One Gods and the nine spirits, should also be visualized with full concentration and kept continually in mind. One should maintain this focus when entering or leaving, walking, standing, sitting, or rising. This is an exceedingly profound and mysterious Daoist teaching, among the most secret.

Qi (vital energy) is the most subtle manifestation of the Dao (the Way). It begins its activity at the finest and most imperceptible level, bringing forth “One.” The primordial Qi is thereby complete in the state of Great Simplicity. “One” is the state formed when the Qi of the Dao gathers. As it moves in harmony, transforms, and condenses into form, it brings forth “Two,” and Heaven and Earth divide out from the Taiji (Supreme Ultimate).

Forms are established in this way, and all things receive form. Spirit also emerges, and all things likewise partake of it. Among beings with form, only humans are most upright; among beings endowed with spirit, only humans are most perceptive. Humans stand alongside Heaven and Earth as the “Three Powers” (Heaven, Earth, and humanity). They also receive and combine the essences of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), and so can penetrate the mysterious and respond to the realm of the sacred. They can refine their bodies and ascend to immortality, or conceal their traces and enter emptiness.

The human mind naturally possesses subtle potential, and there are many paths to becoming an immortal. The methods may seem different, but their ultimate purpose is shared. Some take elixirs of ascension and rise through the efficacy of their ingredients; others cultivate through purification and visualization, and, when their practice is complete, transform into immortals. Yet elixirs refined from minerals and metals often consume great wealth and are difficult to obtain. Long-term cultivation, meanwhile, takes many years and brings results slowly. For a quicker path, one in which focused practice can bring accomplishment and accord with the Way of emptiness and the Virtue of the divine, the key perhaps lies in Qi.

The Yellow Emperor said, “Those who eat the five grains may be intelligent, but they are prone to an early death. Those who feed on Qi can communicate with the spirits and live long. Those who take no food or drink will not die.” A perfected person said, “If you wish to follow the Way for a long time, you must nourish life; if you wish to remain constantly with the Way, you must take in Qi. Only when Qi is abundant can life be sustained; then you can nourish your resolve.” Nourishing one’s resolve allows one to accord with the true Dao and, in time, to dwell for long in a realm abundant with life-giving Qi. Surely this is worth cultivating with diligence.

From this we can understand that practitioners may draw in the morning Qi of clouds and rosy mists, and take in and swallow wind and dew, to nourish the essential Qi of the five viscera and guide the Qi of Rong and Wei (the Qi and blood that circulate through and nourish the body) throughout the joints. In this way, they can dispel illness, stabilize the body, harmonize body and mind, and extend life. By closing off sight and hearing, focusing inward, and cultivating “fetal breathing” (breathing as subtle and deep as that of a fetus), they can restore a youthful appearance to an aging body. This practice takes its model from Heaven and begins with oneself. With a calm mind and a body at ease in Wuwei (non-action), one can nurture vast, vital Qi within a single room, pass a hundred years in ease, and then cultivate the art of lightness and flight, attaining an elegant state of clarity and emptiness. If one also cultivates the true Dao and the work of refining the body, one may hope to ride a cloud chariot and ascend before long.

I wanted to ascend swiftly in a feathered carriage, yet disliked the long journey. I have read many scriptures on absorbing Qi; some passages are scattered across different collections, while others do not fully explain their central meaning. Readers become confused because their knowledge and experience are limited; practitioners struggle to see results because they have not investigated the methods deeply. I have therefore gathered and arranged the relevant passages by topic, examining their origins and development in detail. I hope that even creatures such as the mayfly, whose life is brief, may be saved. Surely it is not only beings such as the tortoise and dragon that can attain the Dao? The work is divided into nine sections, as follows:

Treatise on the Five Teeth, Part One

The body’s preservation rests on its organs; the mind’s stability depends on Jing and Qi. Although people take shape by receiving the Five Spirits, and their bodies already possess the corresponding forms, a weakened body and depleted original Qi will gradually wither. One must therefore absorb the cloud teeth—the vital energies of the five directions—to nourish the body’s fluids, and draw in the glow of dawn clouds to nurture spiritual energy. This keeps the nutritive Qi and defensive Qi—the Qi that circulates within the body and protects it—in balance and purity, thereby slowing the aging of one’s appearance. With long practice and mastery, as one’s spiritual attunement deepens over time, one may ascend alongside the Five Elders, the deities of the five directions revered in Daoism, and rank among the Nine Perfected, the Daoist immortals.

The scriptures record these methods, and practitioners should examine and follow them carefully. The method for absorbing the true Qi of the “Five Teeth” is performed each morning while silently reciting an incantation. The original text does not specify which direction to face. According to the commentator, one should face the appropriate direction, sit upright, make a firm fist by drawing in the fingers, close the eyes, and click the teeth three times. Then one should offer prayers, beginning in the center and proceeding toward the four directions.

Eastern Green Tooth: Absorb the Green Tooth and drink the Morning Radiance. After offering the prayer, use the tongue to touch the outer sides of the upper teeth, then the lips, and rinse the mouth. When the mouth is full of saliva, swallow it in three portions.

Southern Vermilion Elixir: Absorb the Vermilion Elixir and drink from the Cinnabar Pool. After offering the prayer, use the tongue to touch the outer sides of the lower teeth, then the lips, and rinse the mouth. When the mouth is full of saliva, swallow it in three portions.

Central Wuji, representing the central direction and the virtue of Earth, corresponds to the color yellow and to towering Mount Tai. In cultivation, consume essence and Qi, and drink sweet spring water. After completing the prayer, press the tip of the tongue against the upper palate and gather the saliva in the mouth. Moisten the lips with it and rinse the mouth. Once the saliva has gathered, swallow it in three portions.

In the west is Bright Stone. In cultivation, consume the Qi of Bright Stone and drink numinous liquid. After completing the prayer, press the tip of the tongue against the inside of the upper teeth. Moisten the lips and rinse the mouth. Once the saliva has gathered, swallow it in three portions.

In the north is Dark Nourishment. In cultivation, consume its Qi and drink jade syrup, a saliva as sweet as jade. After completing the prayer, press the tip of the tongue against the inside of the lower teeth. Moisten the lips and rinse the mouth. Once the saliva has gathered, swallow it in three portions.

After completing all the swallowings, inhale through the nose as deeply as possible, then exhale slowly. Repeat this five times, and the Way of the Five Teeth is complete. When harmonizing the directions, one should also absorb Qi, in prescribed numbers: nine times for the east, three for the south, twelve for the center, seven for the west, and five for the north. Another passage records the same method for concluding the practice: after completing all the steps, inhale deeply through the nose, then exhale slowly, repeating this five times.

Another account says that the former master added a prayer to the central direction for the Sweet Spring: “The white stone rises high; proceed in order. A spring gushes forth from within the cavern and turns into jade nectar. Drink it, and you will attain long life and increase your years.” The commentator considers this prayer inconsistent with the original text and apparently unnecessary to retain. This method comes from the Scripture of the Five Talismans of Numinous Treasure. The Scripture of Highest Clarity contains another method, the “Cloud Teeth of the Four Extremes,” which is secret and should not be spoken of lightly.

Anyone who cultivates through the ingestion of Qi should first practice the Five Teeth, so that the Qi of the five organs can flow freely, and then proceed with the usual methods of cultivation. This is the more suitable approach.

The east belongs to the color green and connects with the liver. The liver’s opening is the eyes; in the body, it corresponds to the sinews.

The south belongs to the color red and connects with the heart. The heart’s opening is the tongue; in the body, it corresponds to the blood.

The center belongs to the color yellow and connects with the spleen. The spleen’s opening is the mouth; in the body, it corresponds to the flesh.

The west belongs to the color white and connects with the lungs. The lungs’ opening is the nose; in the body, they correspond to the skin.

The north belongs to the color black and connects with the kidneys, and also with the spleen. Their opening is the mouth; in the body, they correspond to the flesh.

The West corresponds to the color white and connects with the lungs. The lungs’ opening is the nose; their external manifestation on the body is the skin.

The North corresponds to the color black and connects with the kidneys. The kidneys’ opening is the ears; their external manifestation on the body is the bones.

It is also said that the lungs are the highest of the five organs, forming a “canopy” over the others. They lie above the heart, face toward the chest, and have six lobes. Their color is like white silk reflecting red. The Lung channel begins at “Shaogao,” a hollow on the inner side of the tip of the left thumb, about two fen from the nail.

The heart lies below the lungs and above the liver, directly opposite a point one cun below the tip of the xiphoid process at the lower end of the breastbone. Its color is like white silk reflecting deep red. The Heart channel begins at “Zhongchong,” a hollow about two fen from the nail at the tip of the left middle finger.

The liver lies below the heart, slightly toward the back. It has four lobes on the right and three on the left, and its color is like white silk reflecting blue-black. The Liver channel begins at “Dadun,” a hollow near the nail at the tip of the left big toe.

The spleen lies directly above the navel, toward the front, and stretches across the stomach like a cover. Its color is like white silk reflecting yellow. The Spleen channel begins at “Yinbai,” on the inner side of the left big toe, about the width of a leek leaf from the corner of the nail.

The left and right kidneys lie at the back of the body, directly opposite the navel and close to the lumbar spine. Their color is like white silk reflecting purple. The left kidney is the kidney in the usual sense and corresponds to the five organs. The right kidney is called the “Mingmen” (“Gate of Life”): in men, it stores Jing and Qi; in women, it sustains the womb. The Kidney channel begins at “Yongquan,” a hollow in the sole of the left foot.

“Shaogao,” “Zhongchong,” “Dadun,” “Yinbai,” and “Yongquan” are all names of meridian points. The classic uses these points to describe how the organ channels connect with the body’s surface.

Anyone who practices the “Five Teeth Qi” method (a Daoist practice that nourishes the body by drawing on the Qi of the five directions) should visualize Qi entering the corresponding internal organs, allowing the body’s fluids to flow freely and following the functions governed by each organ. This enables Qi to circulate throughout the body and can also be used to treat illness.

When taking in the Qi of the Green Tooth, visualize it entering the liver. See the green Qi as dense and billowing, and the green fluids as blending together and becoming clear. After a while, visualize the Qi rising from Dadun, the Great Mound point on the foot (a point on the Foot Jueyin Liver Channel). Let it travel along the channel, converge within the vessels, and spread through their branches, rising until it reaches “the natural”—the Daoist way of naturalness. Follow the same method when taking in Qi from the other directions. Practice after the hour of Chou (approximately one to three in the morning): bathe, rinse your mouth, put on a cap and dress neatly, then enter a private quiet room and burn incense. Sit facing the corresponding direction, still your mind and clear your thoughts, and focus on the visualization, allowing Qi to rise and connect with the natural.

Treatise on Taking in Qi, Part Two

Qi is the root of a fetus’s life and the foundation of its bodily form. After birth, its root essence begins to disperse; as the body becomes active, its foundational substance gradually declines. Therefore, one should take in Qi to gather essence and Qi, and cultivate the breath to strengthen the body. When essence and Qi are abundant, the spirit can be whole; when the body is well cared for, life can be prolonged. Only by replenishing the foundation can it be made firm and enduring.

Look at the myriad things: none have Qi without form, and none have form without Qi. How could those who cultivate life fail to focus on guarding Qi, so that the mind and spirit attain gentleness and calm?

Taiqing Qi-Circulation Talisman

Those who wish to abstain from grain through taking in Qi should first write the talisman facing the “Wang” direction, then swallow it, taking one every seven days and stopping after twenty-one days. Use three talismans in all, and burn the Five Fragrances (five kinds of incense) on either side of the talismans.

Anyone wishing to practice ingesting Qi (through breath regulation, daoyin exercises, and similar methods to nourish body and mind) should first treat any illnesses, so that the organs are unobstructed and the body at ease. Even without a longstanding illness, one should take medicine to clear pathogenic influences. According to whether one’s constitution tends toward cold or heat, take one or two doses of a purgative decoction to clear the stomach and intestines and remove accumulations. Prescriptions for inducing vomiting and purging are given later.

Once the body has recovered, observe a pure fast for one hundred days and carefully maintain a steady mind. During this time, gradually reduce sour, salty, and strongly flavored foods. One may take medicines such as poria and steamed-and-sun-dried sesame; it is best to begin abstaining from grains in advance. At the start of Qi practice, do not suddenly stop taking medicines or eating. Instead, gradually reduce medicines and food each day while slowly increasing the degree of Qi practice, allowing the breath and bodily fluids to circulate freely and the organs to settle. Only then may one stop all medicines and food, while also taking nourishing preparations such as pastes and medicinal cakes. Avoid hard-to-digest, astringent, cold, or greasy foods. With prolonged practice, it is said, one may feel the stomach and intestines are empty, yet no longer feel hunger or thirst. How to increase or reduce food and practice should be judged according to one’s own condition; the details cannot all be set out here.

Practice is best begun in spring or autumn, on an auspicious day chosen after the third and before the eighth day of the lunar month. Before beginning, take the Taiching Qi-Circulation Talisman, used for Qi cultivation. On the chosen day, swallow three talismans according to the prescribed method. Then sit quietly in a secluded room facing east; dawn, when sunlight enters, is best. Open a window in the east wall so the sunlight falls directly on the place where you lie. Face the eastern side of the room, ensuring that no objects block the light.

After the hour of the Rat, first loosen your hair and comb it several hundred times, then let it hang loose down your back. Beginners should do this; after long practice, it is no longer necessary. Burn incense, but not olibanum. Sit upright facing east, clear the spirit and settle the thoughts, then click the teeth and perform daoyin exercises (the specific method is given in a later chapter). Afterward, sit quietly and regulate the breath.

Then lie down with your head toward the west. Elsewhere this scripture always says to lie with the head toward the east, but in that position the face would point west, making visualization and drawing in and guiding the breath inconvenient. The bed should be thick and warm, and the bedding should be neither too hot nor too cold. Afterward, sit quietly again and regulate the breath.

Next, lie on your right side. Books generally say to sleep with the head pointing east, but here you face west. This makes visualization, regulating the breath, and guiding Qi especially inconvenient. The bedding should be thick and warm. Choose a comfortable temperature for the covers; slightly warm is preferable. Keep the area below the waist and both sides of the body warm. Use a somewhat low pillow so that the head and neck are level with the back and the body stays straight. Loosen your belt and let your clothes hang freely. Hold your hands about three inches from your body, still making the Daoist hand gesture called woju (grasping the thumb). Keep your feet five or six inches apart. First, exhale slowly and let your breathing settle into an even rhythm.

Then visualize the Qi of the rising sun in the east, blending with the sunlight into a cinnabar-colored radiance, and guide this light to the space before you. Next, gently inhale through the nose and swallow. Before beginning, remove the hairs from your nostrils. Then press both thumbs against the sides of the nose and move them up and down a dozen or so times to clear the nasal passages. After practicing for a long time, there is no need to deliberately inhale: simply visualize the breath and swallow it, and the Qi will enter naturally. This is better.

For every three swallows, visualize the Qi entering the lungs. Part your lips slightly and exhale slowly. Inhalations may be faster or slower; adjust them to your own condition and keep them even. Never inhale forcefully. Inhaling too quickly makes the breath harsh and heavy, which can do harm. Then swallow the Qi three times as before. If your breathing is long and steady, you can increase this to five or six swallows; seven is better still. Continue until you feel that the lungs are full. Then stop swallowing, hold your breath, and visualize the Qi in the lungs traveling along the shoulders into the arms and the places where the hands are clenched, then descending into the stomach and the two kidneys, and along the thighs to the soles of the feet. A faint movement between the skin and flesh, like insects crawling, is the sign to look for.

Afterward, let the breath rise and fall gently for a while. When it has steadied, guide the Qi again as described above, continuing until your hands and feet feel moist, warm, and comfortable. Many methods of ingesting Qi—practices that take in and circulate Qi through breath regulation and visualization—visualize it entering the abdomen without first passing through the limbs. This may leave the limbs cold and obstruct the flow of Qi in the five viscera. The method described here recommends guiding Qi into the limbs first, then into the abdomen, so that it can circulate naturally.

After this, there is no need to visualize the Qi remaining in the lungs. Guide it directly into the large and small intestines and circulate it through the abdomen until the intestines feel full. Then raise both knees, clench your hands tightly, hold your breath, and inflate the abdomen nine times. Each time you inflate it, visualize the Qi spreading throughout the body. Hold your breath until you are close to your limit, then exhale slowly; do not prolong the exhalation. If you feel short of breath, gradually adjust your breathing and breathe out. If the abdomen feels relaxed, you can stop this round. If it still feels distended, continue holding your breath and inflating the abdomen.

Afterward, straighten your legs and massage downward from the chest with your hands several dozen times, then rub the abdomen around the navel a dozen or so times. Stretch your toes upward and lean your body backward several times. Then lower your hands, relax your whole body, and let go of all concerns for the moment, both mental and physical. Wait quietly for a while, until your breathing and joints have returned to a calm state, then sit up. If you have sweated, use a powder puff to wipe your head, face, and neck. Then sit upright with your legs crossed and gently move your joints. Once your body feels back to normal, you may get up and move about. Adjust the practice flexibly to your condition at the time; there is no need to follow every instruction rigidly. Attend carefully to how you feel and make adjustments as needed.

Why, when practicing breath cultivation (nourishing and gathering Qi through breath regulation), must the Qi remain first in the upper part of the lungs, then enter the stomach, and finally reach the kidneys? Because the lungs govern the storage of Qi and are its foundation. All kinds of breath return to the lungs. Breathing connects with the lungs, which in turn hold a governing position among the five viscera and six bowels. There are many methods of regulating the breath, which need not be discussed here one by one. In practice, focus your attention on observing the process and use your intention to regulate it, allowing the breath to flow smoothly and appropriately.

The Lung is like the canopy over the five viscera. It is where breath gathers and circulates, and it is responsible for conveying the breath and regulating the body. The anus is the messenger of the five viscera: it governs the movement of the other four viscera and connects with the twelve channels, circulating in an endless cycle. For this reason, it is also called the messenger of the five viscera. Qi first gathers in the Lung, then spreads throughout the body.

The Stomach is the granary of the five viscera and six bowels. All food and drink enter the Stomach, making it the most important of the six bowels. The five viscera and six bowels all receive nourishment from the Stomach. After the five flavors enter the Stomach, they are sent to their corresponding viscera and bowels to nourish the Qi of the five viscera. Thus, the Qi of the five viscera and six bowels all comes from the Stomach and can be seen at the Qi opening, the place where the pulse is felt at the wrist.

The Kidney is the source of generative Qi, the root of the five viscera and six bowels, and the root of the twelve channels. The one on the left is called the true Kidney; the one on the right is called the Gate of Destiny, the place where the Qi that sustains life resides. Qi must therefore return and gather in the Kidney to replenish the essence and fluids.

Heaven nourishes people with the five Qi, and Earth nourishes them with the five flavors. The five Qi enter through the nose and are stored in the Heart and Lung; the five flavors enter through the mouth and are stored in the intestines and Stomach. The five flavors in food are harmonized by the five Qi and transformed into fluids. Through the interaction of Qi and fluids, spirit comes into being. The five flavors spoken of here do not refer only to the tastes of grains: Qi itself has different flavors, and the five flavors of medicines also play a part. The effects of medicinal flavors are especially strong compared with those of grains.

Although this passage speaks mainly of the Lung and Kidney, Qi naturally circulates to the other viscera and bowels as well. Thus it is said: when exhaling, the Qi of the Heart and Lung moves outward; when inhaling, the Qi of the Kidney and Liver draws inward; between the breaths, the Spleen also receives nourishment. The principles of breathing are key to the movement of spirit and Qi. Thus the Supreme One asked, “What is human life bound to?” Someone replied, “It is bound to the interval between breaths.” The Supreme One said, “Well said. This may be called understanding the Dao.”

Anyone who practices Qi cultivation through breathing techniques, a health practice of exhaling and drawing in breath, should do so after the hour of the Rat and before the hour of the Horse. From the crowing of the rooster until daybreak, Yang is present within Heaven’s Yin Qi. From daybreak until noon, Yang Qi in Heaven reaches its peak. From noon until dusk, Yin begins to rise within Heaven’s Yang Qi. From dusk until the rooster crows, Yin Qi in Heaven reaches its peak. The movement of Qi in the human body follows this pattern as well.

Another account says that in spring Qi moves through the channels, in summer through the muscles, in autumn through the skin, and in winter through the bone marrow.

In the first and second months, Heaven’s Qi begins to unfold and Earth’s Qi begins to sprout; the body’s Qi is in the liver. In the third and fourth months, Heaven’s Qi is fully unfolded and Earth’s Qi is at its height; the body’s Qi is in the spleen. In the fifth and sixth months, Heaven’s Qi is vigorous and Earth’s Qi rises; the body’s Qi is in the head. In the seventh and eighth months, Yin Qi begins to grow harsh; the body’s Qi is in the lungs. In the ninth and tenth months, Yin Qi congeals into cold and Earth’s Qi begins to withdraw and store itself; the body’s Qi is in the heart. In the eleventh and twelfth months, the frost returns and Earth’s Qi closes; the body’s Qi is in the kidneys. In the months corresponding to each season, one should practice visualization in accordance with where Qi is moving.

Qi cultivation is best practiced when the weather is clear and bright. During prolonged wind, rain, overcast skies, or fog, one should not draw in external Qi. Instead, enter a sealed room and close the doors and windows, then practice cultivating internal Qi and take various medicines as well.

Those who cultivate Qi and abstain from the five grains will, during the first ten-day period, have weak Jing and Qi and a sallow complexion. In the second ten-day period, they may feel dazed and unwell when moving; their limbs and joints may ache and feel stiff, and bowel movements may become difficult. Their urine may be reddish yellow, and they may sometimes have diarrhea, with stools hard and dry at first, then loose and soft. In the third ten-day period, the body becomes thin and movement heavy and difficult. These are symptoms of weakness that arise when one first devotes oneself to Qi practice.

At first, one may experience dizziness, discomfort in the joints of the limbs, difficulty passing stool, and reddish-yellow urine. Sometimes there is diarrhea: at first the stool is dry and hard, then it becomes loose. By the thirtieth day, the body grows thin and one becomes so weak that walking is difficult. The original note says that these signs of weakness arise at the beginning, when one focuses exclusively on regulating the breath; they do not occur when ordinary medicines are taken.

By the fortieth day, the complexion gradually improves and the mind becomes calm and at ease. By the fiftieth day, the five internal organs are becoming harmonized, and Jing and Qi receive inward nourishment. By the sixtieth day, the body returns to normal and the joints of the limbs move freely. By the seventieth day, one grows weary of noise and disturbance, and one’s aspirations become lofty. By the eightieth day, one’s temperament becomes tranquil and detached, and one gains confidence in and understanding of the methods of cultivation. By the ninetieth day, the complexion is radiant and the voice strong. By the hundredth day, vital energy is abundant and the results of cultivation are pronounced. With continued practice, one can extend one’s lifespan.

After three years of cultivation, scars fade and the complexion becomes lustrous. After six years, the marrow is replenished, the intestines are transformed, and one can foresee life and death. After nine years, one can command spirits and gods, with a Jade Maiden attending at one’s side; the brain marrow is replenished and the ribs and flanks are strong and no longer vulnerable to harm. This is called becoming a “True Person,” the ideal state of accomplished cultivation.

The Wuling Xindan Zhang says that after three years of cultivation, scars fade and the complexion becomes radiant; after six years, the marrow is replenished, the intestines are transformed, and one can foresee life and death; after nine years, one can command spirits and gods and have a Jade Maiden in attendance, while the brain marrow and ribs and flanks become strong and no longer vulnerable to harm. This is called becoming a True Person.

The Wuling Xindan Zhang also says: after fifteen days of cultivation, the mind and spirit become clear and open; after five years, both body and mind will be fully open.

The Dongfang Changsheng Zhang says: when the One Qi joins with the Qi of Great Harmony, attaining the Dao brings one to the highest realm. Joined with Great Harmony, nothing cannot be brought into harmony; profound principles and mysterious realms are thereby connected. Recite the text listed on the right ninety times. When the breath is out of balance, visualize and recite it, and the breath will become regulated.

The Nanfang Buji Zhang says: do not become attached to thought, nor deliberately seek a state without thought. Though thoughts arise, do not let them lead you; this is how you should maintain your practice. Recite the text listed on the right thirty times. When you feel hungry, visualize and recite it, and you will feel satiated.

The Zhongyang Bu Re Zhang says: the Qi of various foods and the Qi that has become stagnant do not all need to gather and remain for a long time. Qi should return to its original state, and after being drawn upon, it should also be allowed to disperse. Recite the text listed on the right one hundred and twenty times. When you feel overheated, visualize and recite it, and you will feel cool.

“Chapter on the West, Where There Is No Cold” says: In cultivating the will, let it become free of disturbance. Continue cultivating, yet do not cling to the idea of “leaving” disturbance behind. Cultivate with intention, yet do not let that intention become an obsession; only then will you avoid being deluded by your own actions. When cold, recite it quietly seventy times, and it is said that you will feel warm.

“Chapter on the North, Where There Is No Thirst” says: Do not let one thought chase after another, and do not cling to cutting off all thoughts. Hold something in mind, yet do not cling to that act of holding it; then you can preserve your true and profound nature. When thirsty, recite it quietly fifty times, and it is said that your thirst will be quenched.

The scripture originally explains these chapters as having such effects on cold, heat, and other conditions. Yet if we interpret them in terms of the five organs, some parts do not fit; only the claim that reciting the Northern Chapter quenches thirst is appropriate. The scripture also says: When the hun and shen—the soul and spirit—are unsettled, recite the Eastern Chapter; when cold, recite the Western Chapter; when hungry, recite the Southern Chapter; when thirsty, recite the Northern Chapter; and when overheated, recite the Central Chapter. These practices can also be applied in relation to the five organs, with their principles understood flexibly. Recitation may be done at any time, day or night, though before the Zi or Wu hours is preferable. After reciting all five directional chapters, recite “Praise of the Great Dao” once.

“Praise of the Great Dao” says: The Great Dao has no fixed form and can only be named through the myriad things. The countless things between Heaven and Earth all arise from the finest and most vital Qi. Human beings receive a new physical form and, at the same time, possess spiritual awareness. The Five Phases and the Three Powers—Heaven, Earth, and humanity—interact, giving rise to the autumnal force of decline and the springtime force of growth.

This “Precious Four-Nine Hymn,” a treasured passage for recitation, can be used to dispel distracting thoughts and guard the Jing. Cultivate and uphold Great Harmony, keeping it from either depletion or excess. It has no taste to savor, no fragrance to smell, no color to see, and no sound when blended. It has no fixed place to sit or lie, and no set route when traveling. It roams through empty space and dwells serenely, clear and still, in the Yellow Court—the place within the body where Daoist cultivation takes place. Though it moves, it has not truly departed; though it remains, it is never settled. It seeks nothing and makes nothing; it clings neither to seeing nor to hearing. It is neither gathered nor dispersed, neither separated nor joined, neither vast nor minute, neither heavy nor light, neither yellow nor white, red, or green.

The Great Dao is lofty and far-reaching. The Yellow Emperor and Laozi, revered ancient sages of Daoism, understood its principles. These are essential verses of the Highest One, to be kept under close guard, as though sealed within an impregnable city of gold. If you can hear them and cultivate them, your lifespan may be brought into accord with the true stars.

The Wuling Zhang (“Five Spirits Chapter”) can be used to regulate the Qi of the five viscera. It should be recited regularly, while inwardly visualizing the locations of the five viscera one by one. Only when the scripture mentions conditions that correspond to one’s own state, such as bitterness, cold, heat, hunger, or thirst, should the relevant passages be recited. While reciting, sit upright facing the corresponding direction, close your eyes and focus your spirit. Keep your mouth closed and recite silently in your mind. At the same time, lightly touch and move your tongue around your mouth to produce saliva. Then gently draw in a breath and swallow, visualizing the saliva and Qi entering the corresponding organs.

Practicing this method intensively may leave a person extremely weak and fatigued. Taking talisman-infused water and medicines alongside it can prevent excessive emaciation and exhaustion.

Method for Taking the Six Wu Qi: Begin at dawn. First, following the sequence of the Jiazi cycle, face the Chen direction. Lightly touch your upper and lower teeth with your tongue, gather the saliva in your mouth, move it around three times, and swallow it; this completes one cycle. Then face the Yin, Zi, Xu, Shen, and Wu directions in turn, practicing in the same way.

Another method begins on a Jiazi day. Follow the sequence of the Jiazi cycle, face the Chen direction, gather saliva, move it around three times in the mouth, and swallow. Then face the Yin, Zi, Xu, Shen, and Wu directions in turn. In a third method, beginning on a Jiazi day, proceed through one ten-day cycle while always facing the Wuchen direction to swallow Qi. On the Jiaxu day, change to facing the Wuyin direction, and continue in the same way for each subsequent cycle.

The Six Wu method is also a form of transmission within Daoist cultivation. It holds that Wu Qi enters the spleen, which governs transformation and transportation and is regarded as the foundation for nourishing the body. For this reason, the method is said to keep a person from feeling hungry. However, its effects are less beneficial to the body as a whole than those of other methods.

Method for Taking In Qi in Sets of Three, Five, Seven, and Nine

Slowly inhale through the nose, drawing Qi into the body. First inhale three times, then exhale the turbid Qi through the mouth. With continued practice, you will be able to take in three breaths of Qi in a single inhalation. Next, inhale five times and exhale the turbid Qi through the mouth; with continued practice, you will be able to take in five breaths of Qi in one inhalation. Then proceed in turn to seven and nine breaths of Qi, exhaling the turbid Qi through the mouth each time, and gradually train until you can take in seven or nine breaths of Qi in a single inhalation.

Then combine the sets of three, five, seven, and nine: inhale twenty-four breaths of Qi through the nose, then exhale the turbid Qi through the mouth. With continued practice, gradually work up to inhaling three, then seven, then nine breaths of Qi, and finally to taking in twenty-four breaths of Qi in a single inhalation.

The “method of swallowing in reverse order” means counting backward from nine to three as you inhale, then inhaling and swallowing the Qi in ascending order. You may swallow Qi continuously eighty-one times, then exhale once; this counts as one practice cycle. The guiding principle is to inhale more Qi and exhale less. If you do not practice within this limit, you may gradually increase the number of inhalations, while keeping the original count in mind.

“Dead Qi” here refers to Qi that has declined and is no longer flourishing among the Five Phases of the four seasons. During practice, visualize this Qi and exhale it. Follow the usual method for all the other steps.

Method for Nourishing the Qi of the Five Organs and Five Phases

In spring, practice on six Bing days (days calculated using the Heavenly Stem “Bing”), during the hour of Si (9 to 11 a.m.). Take in Qi 120 times, directing it in your mind to the heart so that the heart’s Qi is stronger than the lung’s Qi. Do not let the lung’s Qi harm the liver, or the liver’s Qi grow weak. During practice, visualize and exhale the corresponding Qi; follow the usual method for all the other steps.

The method for regulating the Qi of the five viscera and the Five Phases is as follows. In spring, choose six Bing days and practice receiving Qi during the Si hour, slowly drawing in the breath 120 times. This nourishes Heart Qi, enabling it to restrain Lung Qi and prevent Lung Qi from damaging Liver Qi; in this way, Liver Qi is nourished. In summer, choose six Wu days and receive Qi 120 times during the Wei hour. This supports Spleen Qi, enabling it to restrain Kidney Qi and thus prevent Kidney Qi from being damaged by Heart Qi. In late summer—the final month of summer—choose six Geng days and receive Qi 120 times during the Shen hour. This supports Lung Qi, enabling it to restrain Liver Qi and thus prevent Liver Qi from damaging Spleen Qi. In autumn, choose six Ren days and receive Qi 120 times during the Hai hour. This supports Kidney Qi, enabling it to restrain Heart Qi and thus prevent Heart Qi from damaging Lung Qi. In winter, choose six Jia days and receive Qi 120 times during the Yin hour. This supports Liver Qi, enabling it to restrain Spleen Qi and thus prevent Spleen Qi from damaging Kidney Qi.

These are the essentials of receiving Qi to regulate and nourish the body in accordance with the relationships among the Five Phases. Following the prescribed days and times, practice nine times in each season, for a total of 1,080 times. Each session of receiving Qi is intended to nourish the corresponding viscera. Repeating the cycle in this way prevents the Qi of the five viscera from restraining and harming one another. Concentration is essential during practice. This is one interpretation of the method. For details concerning each of the five viscera, see the Treatise on the Five Ya.

Third section of the Treatise on Daoyin.

A person’s limbs and joints need movement to maintain their function. The nutritive Qi and defensive Qi in the channels and vessels likewise depend on flowing freely. When people live at ease with little movement and no daily labor, they need to practice daoyin exercises to harmonize and clear the flow of Qi and blood. The saying “a door hinge does not rot” expresses this principle: a hinge that turns regularly is less likely to decay.

A person’s blood, Qi, and spirit are the foundations that sustain life and preserve one’s inborn nature. The channels and vessels carry Qi and blood through the body. Nutritive Qi, which nourishes the body, distributes fluids and blood, strengthening the sinews and bones, keeping the joints supple, and allowing the body’s openings to function freely. Defensive Qi, which circulates at the body’s surface and protects it, warms the muscles, fills the skin, nourishes the interstices between skin and muscle, and governs the opening and closing of the pores. Another account holds that Qi moving along the channels and vessels near the surface is defensive Qi, while the refined Qi circulating within them is nutritive Qi. Yin and Yang follow one another; the inner and outer body connect, circulating continuously without end.

It is also said that the head is where clarity gathers; the back corresponds to the chest; the kidneys reside in the lower back; the name of the organ corresponding to the knees is missing from the original text; and the marrow is stored in the bones. All the bones are linked to the eyes, all the marrow converges in the brain, all the sinews are connected to the joints, all the blood corresponds to the heart, and all the Qi corresponds to the lungs. These relationships are expressed in the daily movement and coordination of the limbs and joints throughout the body.

From this we can understand that the Five Taxations—five forms of excessive strain—damage the body when activity and rest are out of balance. The Five-Animal daoyin exercises, which imitate the movements of five animals, work the body by moving the limbs and joints. The human body is connected from top to bottom, and Qi has its own ordered sources and paths, rising and descending as it circulates. Many daoyin texts seen in recent times arrange their exercises without much order; the method presented here has a clear purpose. Those whose whole bodies are in balance need only practice the usual number of repetitions. If a particular area is weak or afflicted, increase the repetitions for that area and focus the practice there.

Daoyin (ancient methods of caring for the body through physical movements and breathing) should be practiced after the hour of Chou and before the hour of Mao—that is, roughly between one or two in the morning and five—and on days when the weather is clear and calm. First loosen your hair, then comb it from all around the head toward the crown 365 times. Let it fall down your back, or loosely tie it up in a bun. Light incense and sit upright facing east. Clasp your hands firmly in the prescribed way, close your eyes, and focus inwardly on Shen and Qi. Tap your teeth 360 times. Then relax your body, regulate your breathing, and practice the movements in the following order.

First hold your breath, interlace your fingers, turn your palms outward, and push your arms straight ahead as far as you can. Hold briefly, then raise your hands, turn your palms upward, and stretch your arms as far as possible. Next lower your left hand and raise your right elbow forcefully. Press your left arm against the back of your neck, pull downward with your left hand, and bend your body to the left, opening your right armpit and stretching your side. Then reverse the movement: lower your right hand, raise your left, and practice in the same way. Afterward, hook both hands behind your neck, raise your elbows, lift your chest, and tilt your head back. Push your head and hands forcefully in opposite directions, resisting one another. Keeping your hands hooked behind your neck, swing your elbows and twist your body to each side. Finally, place your hands on your knees, exhale gently, and regulate your breathing. Then repeat the sequence from the beginning, for a total of three rounds.

“Treatise on Talismanic Water,” Part Four

Talismans are written in cloud seal script, the seal forms used in Daoist talisman writing. They are words that reveal the will of the spirits and serve as the writing signs used by divine beings. Talismans have particular shapes, within which spiritual energy resides and through which the written characters become manifest. They have an origin and a proper basis, which is why cinnabar is used when drinking talisman-infused water. Water is the fluid of Qi and the substance that moistens and conceals Yang energy. Nothing with form can exist without relying on water, so water is called the foundation of Qi. When water is pure, Qi is clear. Qi is the foundation of the body; when Qi is harmonious, the body is at ease.

The body’s nutritive and defensive Qi, which circulates within and protects the body, is naturally nourished by fluids. Yet the organs and bowels in the abdomen also need moisture from outside. Water can ease the passage through the stomach and intestines, increase fluids and Qi, and guide the talisman’s spiritual energy, assisting invocations and ritual techniques. The methods for preparing various kinds of talisman-infused water are therefore set out here for use according to their instructions. The talismans appear in this classic.

On Taking Medicines, Chapter Five

The five organs depend on the circulation of nutritive and defensive Qi, while the six bowels depend on the flavors and nourishment provided by water and grain—that is, food and drink. Now that one is taking in Qi through prescribed methods of regulating and absorbing the breath, the Qi within the organs may become excessive. And since one has also cut off grain, the nourishment needed by the bowels may become insufficient. The Plain Questions says, “After half a day without grain, Qi weakens; after a full day without grain, Qi diminishes.” Various medicines must therefore take the place of grain, so that their flavors and energies can nourish the organs and bowels and keep the body whole.

Clear Yang belongs to Heaven, and turbid Yin belongs to Earth. Clear Yang leaves through the upper openings—the eyes, ears, mouth, nose, and other apertures—while turbid Yin leaves through the lower openings. Clear Yang spreads through the skin and the spaces between skin and flesh, while turbid Yin enters the five organs. Clear Yang fills the limbs, while turbid Yin fills the six bowels. Clear Yang is Qi,

Turbid Yin produces the various flavors. These flavors enter the body and nourish its physical form. The form depends on Qi to sustain it, and Qi in turn transforms into Jing. Jing needs to absorb Qi, while the physical form needs to take in flavors. Qi belongs to Yang, and flavors belong to Yin. When Yin Qi is excessive, Yang Qi is harmed; when Yang Qi is excessive, Yin is also harmed. The movement of Qi should be regulated and kept flowing freely, then flavors should be used to strengthen the body. When Qi flows freely, a person is less likely to tire; when the body is nourished, it is less likely to grow thin.

Therefore, select herbal medicines according to the relationship between their properties and flavors and the needs of the organs, and prepare them as Pills for Calming the Organs and Paste for Regulating Qi. Those who are not ill and whose organs function in balance may take these pills and paste regularly, together with nourishing medicines such as poria and giant-seed sesame. If the organs are already ill, the medicines should be adjusted to suit the specific condition. If there is a longstanding, stubborn ailment, or another illness arises, it should be treated separately; these pills and paste cannot cure it. As for the prescriptions of the Shangqing school, they should be followed according to the requirements of their respective scriptures, and those who have received the transmission should observe the prescribed regimen themselves.

Formula for Pills to Harmonize and Calm the Organs:

Poria, cassia bark, and honey-fried licorice root, one liang each; ginseng, arborvitae seed, Chinese yam, and heart-removed ophiopogon root, two liang each; asparagus root, four liang.

Pound the ingredients and sift them into a fine powder. Mix with white honey and form into pills about the size of parasol tree seeds. Take thirty pills twice daily, swallowing them with a medicinal decoction. Pine needles, goji berries, and similar ingredients may also be boiled into a drink and used to swallow the pills.

Formula for a Paste to Moisten Qi and Body Fluids:

Five sheng each of decoctions of asparagus root, yellow essence, rehmannia, and atractylodes. Prepare each decoction separately, then combine them. Add two liang each of poria and cassia bark, five liang each of Chinese yam and oriental waterplantain rhizome, and three liang of honey-fried licorice root.

Pound all the ingredients above together, then sift them through a fine silk sieve until very finely powdered. Add the powder to the prepared medicinal liquid. Stir in three sheng of mature giant sesame (sesame seeds roasted until cooked), three sheng of ground almonds, and two sheng of white honey, mixing until thick. Cook it in a double boiler, stirring constantly until it forms a paste; it is better for the consistency to be somewhat firm. Once it has cooled and set, pound it several thousand times, then store it in a sealed container.

Take a small amount each time. Each morning, take one pill about the size of a plum pit, hold it in your mouth until it dissolves, and then swallow it. Take it two or three times a day. This medicine is best prepared in the eighth or ninth month and taken starting in the third month of the following year. If you cook it again in the second or third month, until it becomes thick and firm, it will keep through the summer without spoiling.

On Cautions and Taboos, Chapter Six

Qi follows this pattern: once drawn in, it is hard to retain; once breathed out, it is easily depleted. So the Qi that is hard to retain must be carefully cultivated and kept abundant, while the Qi that is easily dispersed should be treasured and not casually released. A perfected person, one who has succeeded in cultivating the Dao, said, “One should study the Dao with the same constant attention one gives to remembering breakfast. No one who neglects this can attain the Dao.” He also said, “One should cherish the breath as one cherishes one’s own appearance. No one who neglects this can preserve the breath.”

He also said, “If everyone could make cherishing the breath the most important concern of their whole life, I would rarely see anyone withered and worn.” Therefore, during sexual intercourse between men and women, and while speaking or laughing, one should practice restraint as much as possible. When moving the body or shouting aloud, one should be especially careful to breathe evenly and slowly. In all affairs, one should act with care and restraint to avoid wasting one’s Qi.

Human beings share the nature of Heaven and Earth, formed from the mingling of Yin-Yang Qi. The skin, bones, organs, nutritive and defensive Qi (the Qi and blood that circulate within the body and protect it), breathing in and out, and changes between cold and heat all correspond to the Yin-Yang and Five Phases of Heaven and Earth. When the workings of Heaven and Earth go awry, Yin and Yang become disordered; when the organs fall out of balance, the meridians become diseased. Illness caused by external pathogens is often associated with Wind, while illness arising from internal imbalance is often caused by disordered Qi activity. An old saying goes: “When the mind is calm, detached, and still, true Qi can dwell in peace. When the spirit is kept within, where can illness enter?” These words are indeed well founded. We should therefore understand the nature of the body and spirit and cultivate them, while also discerning the causes of illness within and without and taking care to guard against them.

The Suwen says that Heaven has the courses and measures of the stars, Earth has its rivers and waterways, and human beings have their meridians. When the Qi and climate of Heaven and Earth are harmonious, rivers flow calmly; when the weather turns cold, they freeze; when it grows hot, they boil and rise; and when a fierce wind suddenly blows, their surfaces surge and churn. Pathogenic Qi can likewise take advantage of a person’s weakness and enter the body, just as wind stirs the surface of water. When the weather is warm and the sun bright, a person’s blood flows freely and defensive Qi circulates vigorously. When the weather is cold and overcast, the blood stagnates and defensive Qi tends to draw inward. Qi and blood favor warmth and dislike cold: cold makes them stagnate and flow poorly, while warmth helps them circulate.

When the Qi of Heaven and Earth is clear, harmonious, and calm, the human mind and intentions are also more readily settled. By following the natural seasons, Yang Qi can secure and protect the body, making it difficult for external pathogens to enter. This is the principle of caring for the body in accordance with the seasons. When the moon first appears at the start of the month, the body’s Qi and blood begin to fill, and defensive Qi begins to circulate. At the full moon, Qi and blood are abundant and the muscles firm. As the moon wanes, the muscles weaken, the meridians grow empty, defensive Qi disperses, and the body becomes vulnerable. We should therefore care for Qi and blood in keeping with the seasons and celestial cycles. If, at such a time, a person also encounters harmful Qi that takes advantage of weakness, the body’s weakness and the weakness of the weather may resonate with each other. The pathogenic Qi may then penetrate deep into the bone marrow and go on to enter and damage the Five Organs. We must therefore understand and avoid unfavorable times.

The “Eight Correct Directions” are used to observe winds from the eight directions and determine whether harmful Qi arrives at its proper time. When such Qi is encountered, it should be avoided as one would avoid an arrow; do not approach it carelessly. For example, if a wind blows from the south on the day of the winter solstice, it may become harmful and cause illness. This is because it comes from a direction that is out of step with the climate’s movement at that time. The same principle can be applied to the other solar terms.

During the day, Yang Qi chiefly protects the body’s exterior. In the morning, Yang Qi begins to rise; at noon, it is at its strongest; and toward evening, it gradually weakens, while the body’s Qi gate—the barrier that guards against external pathogens—closes in turn. At night, Yang Qi should be gathered in and the body secured and protected. Do not strain the sinews and bones or expose yourself to mist and dew. If you go against the body’s changes throughout the day, it will become fatigued and weakened.

Looking at things for too long damages the blood; lying down for too long damages Qi; standing for too long damages the bones; walking for too long damages the sinews; and sitting for too long damages the muscles. These are what are called the “five kinds of overexertion that cause harm.”

Worry and excessive thought damage the heart. Exposure to cold or drinking cold beverages damages the lungs. Anger drives Qi upward so that it cannot descend, damaging the liver. Irregular eating or excessive exertion damages the spleen. Sitting for a long time in a damp place, or forcing oneself to work in water, damages the kidneys.

A person’s emotions affect the Qi within the body: anger makes Qi surge upward; joy makes it flow freely; grief diminishes it; fear makes it sink; cold makes it gather; heat makes it escape outward; worry disrupts its movement; exertion depletes it; and excessive thought makes it stagnate. Unrestrained joy or anger, and cold or heat beyond what the body can bear, all prevent Qi from remaining stable.

Each of the five flavors corresponds to an organ: bitter enters the heart, pungent enters the lungs, sour enters the liver, sweet enters the spleen, and salty enters the kidneys. The Yin energy of the human body is generated in part through the five flavors, but too much of any one flavor can also cause harm. Excessive sourness makes the liver’s Qi and fluids overly abundant and damages the lungs’ Qi. Excessive saltiness harms the bones’ Qi, contracts the muscles, and obstructs the flow of Qi. Excessive bitterness causes the heart’s Qi to become breathless and oppressed, darkens the complexion, and deprives the kidneys’ Qi of support. Excessive sweetness makes the spleen’s Qi sluggish and allows the bones’ Qi to become overly abundant. Excessive pungency loosens and damages the channels and vessels, and weakens the spirit.

Therefore, take care to balance the five flavors so that the bones remain straight and supple, Qi and blood flow smoothly, and the skin’s pores and texture remain tight. In this way, Qi and bones will be full and strong. By following the principles of health preservation with care, one can enjoy the full span of one’s natural years.

Excess of each flavor causes its own kind of harm: too much saltiness makes the channels and vessels congested and changes the complexion; too much bitterness dries the skin and causes hair loss; too much pungency tightens the sinews and makes the nails dry; too much sourness makes the muscles coarse, hard, and contracted, and turns up the lips; too much sweetness causes pain in the bones and hair loss. These are the harms caused by the five flavors. This refers to the five flavors in food; medicines also have five flavors, and one should be especially careful when taking pills or powders. Those who cultivate by ingesting Qi should avoid pungent foods, because pungency disperses Qi outward. When Qi is already disordered, pungent foods should not be eaten.

The human form depends on the five zang organs to take shape. Even if parts of the body are missing or damaged, none of the five zang organs can be absent. A person’s spirit is received through the five zang organs. Though people’s temperaments differ, their Qi must not be depleted.

In the heavens, the five stars move in their courses, forming the order that runs through Heaven and Earth. On Earth, the Five Sacred Mountains hold the cardinal directions in place. Qi transforms and gives rise to itself through the Five Phases, forming all things. In the human body, the five zang organs nourish and settle the spirit. Thus, the heart stores Shen (spirit), the lungs store Qi (vital energy), the liver stores blood, the spleen stores flesh, and the kidneys store intent. Intent connects with the inner body, linking the bones and the body to form the human shape.

The heart is the root of life and the dwelling place of Shen. The lungs are the root of Qi and the dwelling place of Po (corporeal soul). The liver is the root of the body’s capacity to endure toil and fatigue, and the dwelling place of Hun (ethereal soul). The spleen is the root of digestion and the storage of the refined essence of food and drink, and the dwelling place of nutritive Qi. The kidneys are the root of storing and guarding Jing (essence), and the dwelling place of Jing. The functions of the nine orifices, the movements of the limbs, the strength of bones and flesh, and the flow of the meridians all originate in the five zang organs and are then distributed throughout the body. By following the changes of cold and heat, one can maintain bodily harmony; by preserving Jing and Qi, one can help extend life.

The heart governs all the zang-fu organs. Only when the heart’s Shen is clear can the body’s functions run smoothly. As a member of the human race, how could one fail to understand the workings of the heart and spirit?

Each of the five zang organs has important locations and functions that we need to understand. The liver is on the left side of the body and the lungs are on the right; the heart is on the outside and the kidneys are within. The spleen helps regulate bodily functions, while the stomach is like a place where food is received and processed.

The five zang organs correspond to the fluids secreted by the body: the heart corresponds to sweat, the lungs to nasal mucus, the liver to tears, the spleen to saliva in the mouth, and the kidneys to spittle. These are known as the “Five Fluids.” Each organ also corresponds to a bodily response: the heart to sighing, the lungs to coughing, the liver to speaking, the spleen to laughing, and the kidneys to sneezing.

The Qi of the natural world also connects with the five zang organs: the Qi of the weather connects with the lungs, the Qi of the earth with the liver, the Qi of thunder with the heart, the Qi of grain with the spleen, and the Qi of rain with the kidneys.

Each of the five zang organs corresponds to particular body tissues and outward signs. The heart is associated with the vessels, and the abundance of Qi and blood shows in the complexion. The lungs are associated with the skin, and their condition shows in the body hair. The liver is associated with the sinews, and its condition shows in the nails. The spleen is associated with the muscles, and its condition shows in the lips. The kidneys are associated with the bones, and their condition shows in the hair.

Each of the five zang organs has a corresponding fu organ. Here, Yin-Yang is used to explain how the zang and fu organs function in relation to one another. The five zang organs store and nourish the spirit and essence, and do not discharge them outward. They are full, but cannot be filled with tangible matter in the way the fu organs can. The six fu organs receive water and food, then continually transport and discharge them. They can therefore become replete, but cannot remain full for long. The small intestine is the fu organ of the heart, the large intestine of the lungs, the gallbladder of the liver, the stomach of the spleen, and the urinary bladder of the kidneys.

Each of the six fu organs also corresponds to particular parts of the body: the small intestine to the vessels, the large intestine to the skin, the gallbladder to the sinews, and the stomach to the muscles. The Triple Burner (the upper, middle, and lower pathways through which Qi is transformed in traditional Chinese medicine) and the urinary bladder correspond to the interstitial spaces (the skin’s texture and the spaces between the skin and the body surface) and the fine body hairs.

The twelve organs and viscera each have their own duties and work together in harmony. Taken as a whole, they are like officials in a court. The heart is the ruler, from which a person’s mental and conscious activity arises. The lungs assist the ruler and regulate affairs, overseeing and harmonizing them. The liver is the general, responsible for planning and deliberation. The gallbladder is the upright official, responsible for decisions. The region known as the chest center (the area within the chest) conveys the ruler’s intentions, and joy arises from it. The chest is the gateway to the Upper Burner (the region in the upper body through which Qi circulates). The spleen and stomach are the officials who store grain and digest the five flavors. The large intestine transports and excretes, transforming the remains of food and drink. The small intestine receives food and digests it. The kidneys govern strength and skill. The Triple Burner (the functional system that regulates bodily fluids and the circulation of Qi) keeps the waterways clear. The bladder is like a storehouse in a province or district: it stores fluids, which can be discharged only after Qi transformation.

These twelve organs and viscera must not fall out of balance with one another. When the ruler is clear-minded, the organs below can be stable and harmonious. Cultivating life in this way can bring longevity and keep danger at bay throughout one’s life. If the ruler is benighted, the twelve officials will be thrown into crisis, the channels through which Qi and blood circulate will become blocked, and the body will suffer serious harm. Cultivating life in this way brings danger.

Treatise on Taking in Qi to Heal Illness, Chapter Eight

The effects of Qi are far-reaching and subtle. When the Qi of Heaven descends, the seasons bring changes in cold and heat; when the Qi of Earth rises, winds and clouds arise from the eight directions. Human beings embody both the Qi of Heaven and Earth, with body and breath gathered in one. If Qi can be kept within the body, the body becomes like a dwelling for the spirit. When Qi is applied in methods of restriction (Daoist arts performed through focused intention and breath), its efficacy becomes apparent. How much more, then, can one use one’s own intention to direct one’s own Qi, adapt it to the body, and treat illness? What illness could not be cured? Practicing the taking in of Qi while resting quietly in one’s usual dwelling makes it easier to preserve and nourish the breath. Whatever the ailment, it can be treated by this method.

To treat illness, face the sun after sunrise, when the weather is calm and still. Even indoors, turn toward the sun. Sit firmly, close your eyes, and make the wogu gesture (a Daoist meditation posture in which the hands are clasped tightly). Tap your teeth nine times, then visualize the sun radiating red and purple light. Take a deep, long breath in, then slowly swallow the Qi, visualizing it entering the diseased organ. If the illness is in a limb, tendon, or bone, first visualize the Qi entering the organ corresponding to that part of the body.

Each time you hold your breath to your limit, inhale again and swallow the Qi. Repeat until you have swallowed it nine times in all. When you feel Qi within the organs, visualize it attacking the affected area. When you have held your breath to your limit, exhale gently. Wait until your breathing has settled somewhat, then continue swallowing the Qi and directing it toward the affected area. If the area feels warm and begins to sweat, this is taken as a sign of a better effect.

For illness in the limbs, if daoyin (stretching and movement coordinated with the breath) is appropriate, first move the affected area, then use Qi to treat it. Even when the affected area is on the surface of the body, use the mind to guide the Qi until it reaches that place.

For illness in the head, first let your hair down and comb your scalp several hundred times. Then shake your head from side to side several dozen times before inhaling. After inhaling, grip the back of your neck tightly with your fingers while pressing your head upward against them. Visualize the Qi rising into the brain, bursting out through the opening at the crown of the head, and dispersing. When you have reached your limit, release your hands and resume breathing. Repeat until your head and neck feel sweaty and the pain feels relieved.

For illness in the organs, lie on your back, inhale, and visualize the Qi entering the affected area. After swallowing it five or six times, hold your breath for one round and focus your mind on regulating the diseased area. Long-standing ailments or hard accumulations cannot be cured by Qi alone, though the accumulations may feel relieved and loosened. There is no harm in combining this practice with medication; it may also help the medicine work more readily.

When using the mind and Qi to attack an illness, you may also consult the Mingtang tu (an illustration showing the body’s acupuncture points) to locate the corresponding treatment points and guide the Qi to flow from or disperse through them. Once you have found a point, press it quickly while visualizing the Qi being guided, in accordance with the pitch pipes associated with each of the twelve months. This gives the mind a specific focus, and the Qi can then be directed accordingly.

The Huangzhong pitch pipe corresponds to the eleventh lunar month. It is nine inches long, hollow inside, and nine fen in circumference; all the other pitch pipes have the same diameter. The Dalu pitch pipe corresponds to the twelfth month and is eight inches long. Taicu corresponds to the first month and is a little over seven inches long; Jiazhong to the second month, a little over seven inches; Guxian to the third month, a little over seven inches; Zhonglü to the fourth month, a little over six inches; Ruibin to the fifth month, a little over six inches; Linzhong to the sixth month, a little over six inches; Yize to the seventh month, a little over five inches; Nanlü to the eighth month, a little over five inches; Wushe to the ninth month, a little over four inches; and Yingzhong to the tenth month, a little over four inches. To make these pitch pipes, choose bamboo that grows on a sunny mountainside and has straight, round cavities. Bamboo with branches growing at its joints must not be used.

“An arm that cannot be raised” means that the arm cannot be lifted or extended. This method can also be used to treat an ailment confined to the arm. First, slowly massage the affected area with one hand for a long time. When you have finished, close your eyes and turn your attention inward, imagining that you can see the five internal organs. Then swallow saliva three times and click your teeth together three times. Set your thoughts in order and quietly recite the invocation:

“Greatest One, Four Mysteries, Five Blossoms, Six Courts, Three Hun Souls and Seven Po Souls, the Heavenly Pass and Earthly Essence, Divine Talismans, Glory and Defense, the Heavenly Embryo, Supreme Radiance, the gods of the four limbs, the myriad spirits of the nine joints…”

The Supreme Four Mysteries, the Five Blossoms and Six Courts, the Three Souls and Seven Po, the Celestial Pass and Earthly Essence, the Divine Talisman and Flourishing Guard, the Celestial Embryo and Supreme Radiance, the hundred spirits of the four limbs, and the myriad numinous beings of the nine joints are all spirits or divine powers residing in different parts of the body. “Receiving the registers at Jade Dawn and entering one’s name in the books at Jade City” means receiving Fulu (talismans and registers) from the celestial realm and having one’s name recorded in Jade City. Jade Maidens serve the body, while Jade Youths protect life. In this way, one can endure as long as the paired lights of the sun and moon, ascend to the Shangqing Immortal Realm, and ultimately transcend the world, ascend to immortality, and enjoy peace.

When harmful Qi gathers and causes illness, ghosts and spirits intrude, and demons cause trouble, the Yin and Yang Qi may stagnate and fail to flow, harming the limbs and injuring the body. Then call upon the Celestial Officers of Mount Tai, the celestial troops, to wield the might of dragons and tigers, cut down ghosts and demons and banish ill omens, destroy violence and evil, and examine and clear away entanglements, accusations, and lawsuits recorded in the registers of ghosts and spirits. Let the hundred poisons and hidden malign Qi disperse, restoring the body to its proper state and making it bright as the sun and moon. If an examination of the registers reveals that one has been harmed, the Northern Dipper Star, representing a celestial deity, will subdue and destroy the threat. If evil beings intrude, the awe-inspiring powers of Heaven will suppress them.

At the appropriate time, when the vital energy is flourishing, swallow the saliva in the mouth fourteen times. Then press the painful place on the body, face the royal direction associated with the ritual, and pray:

“On the left, the Mysterious; on the right, the Hidden. Let me return to normal, and shine with the sun and moon. If the registers show that I have been harmed, may the Northern Dipper subdue and destroy it. Should anything attack or test me, may the bright authority above strike it down.”

At the appropriate time, when the vital energy is flourishing, swallow the saliva in the mouth fourteen times. Then press the painful place and, facing the royal direction, pray:

“On the left, the Mysterious; on the right, the Mysterious—may the two spirits unite in truth. On the left, yellow; on the right, yellow—may the six blossoms be in accord. Let the wind Qi and evil illnesses lie hidden in the four directions. May the Jade Liquid flow and nourish, moving freely above and below. Within, let water and fire be sent forth; without, let ill omens be warded off. May I live long and ascend as an immortal, my body always strong and well.”

After the prayer, swallow the saliva fourteen more times, then quickly press the painful place thirty-one times. The scripture says that by practicing this method regularly, one can remain free of illness.

“Treatise on Symptoms of Illness,” chapter nine.

Human life depends on the body and the spirit. The harmony of the breath within the body rests fundamentally on the five viscera and six bowels. When body and spirit remain stable, life can be sustained in its fullness and enjoyed for a long time. When the viscera and bowels are clear, harmonious, and at ease, the breath flows smoothly, and illness is less likely.

Yet from the moment a person is conceived through the union of Jing, each receives a different endowment from the four seasons. After birth, the body’s constitution and natural disposition take shape, and few people fully accord with the proper measure of the Five Constant Virtues: benevolence, righteousness, propriety, wisdom, and trustworthiness. As a result, people often experience agitation and distress, while their desires gather and grow. Some illnesses are rooted in a person from birth; others arise through exertion and activity. Joy, anger, worry, and grief are causes of illness that arise within. Changes in cold and heat, and irregularities in diet, cause illness from without.

In the prime of life, people often give little thought to violating prohibitions; in old age, they do not know how to care for themselves. Yin and Yang Qi rise and descend in relation to one another, while body and breath lose their coordination. Various illnesses then appear, followed in time by further changes.

Those who practice the cultivation of breath—using breathing techniques and guided movement to regulate the breath—have, moreover, already given up grains and meat. Their bodies gradually grow weak, their Jing and Qi remain insufficient, and their spirit and souls are ill at ease. Sometimes old ailments flare up as a result; sometimes new symptoms invite the influence of deficient, pernicious Qi. One must understand the causes of illness and examine methods of treatment carefully. Here, for now, I shall list some symptoms that can be recognized, in place of consulting a physician, so that methods for guiding and regulating Qi may be applied in the hope of achieving an effect without the use of medicine.

How do excess and deficiency arise? When Qi and blood fail to circulate in harmony, Yin and Yang become imbalanced, the movement of defensive Qi is disrupted, and blood flows abnormally through the channels. Qi and blood each stray from their proper positions, causing one side to become excessive and the other deficient.

When blood gathers in the Yin aspect and Qi in the Yang aspect, a person may become frightened and agitated, or behave wildly. When blood gathers in the Yang aspect and Qi in the Yin aspect, heat develops inside the body. When blood gathers in the upper body and Qi in the lower body, a person may feel oppressed and become easily angered. When blood gathers in the lower body and Qi in the upper body, a person may become mentally confused and forgetful.

When Yang Qi is weak, the body’s exterior feels cold; when Yin Qi is weak, heat develops inside the body. When Yang Qi is excessive, cold develops inside the body; when Yin Qi is excessive, the body’s exterior feels hot. The Qi and blood of the five zang organs circulate through the channels and collaterals—the pathways of the meridian system. When Qi and blood are out of harmony, various illnesses arise and change. Excess Qi may cause abdominal distension and diarrhea, but it does not cause cold extremities.

Evil influences arising from the weather enter the body and damage the five zang organs. When the temperature of food and drink is unsuitable, they damage the six fu organs. Dampness in the Earth’s Qi invades and harms the skin, flesh, and sinews.

Illness-causing influences may begin outside the body or within it. Those that begin outside usually come from exposure to wind and rain, cold and heat. Those that begin within are often related to irregular eating, unsuitable living conditions, and emotional imbalance. Yang belongs to Heaven and governs the exterior; Yin belongs to Earth and governs the interior. Yang tends toward fullness, while Yin tends toward weakness. For this reason, the body is readily invaded by external influences such as wind.

Unrestrained eating and irregular daily routines make Yang Qi vulnerable to illness, allowing pathogenic influences to enter the six fu organs. When the Yin aspect is affected, they enter the five zang organs. If they enter the six fu organs, they cause fever, difficulty sleeping peacefully, panting, and rapid breathing. If they enter the five zang organs, they cause abdominal distension and obstruction of Qi; diarrhea may also occur, and over time intestinal disorders may develop.

The throat connects with the Qi of Heaven, while the pharynx connects with the Qi of Earth. The Yang aspect is readily affected by wind, and the Yin aspect by dampness. Yin Qi rises from the feet to the head, then travels down the arms to the fingertips. Yang Qi rises from the hands to the head, then descends to the feet. Thus, when a pathogenic influence in the Yang aspect reaches the upper body, it can then affect the lower body; when one in the Yin aspect reaches the lower body, it can then affect the upper body. When wind harms a person, it first affects the upper body; when dampness harms a person, it first affects the lower body.

The head is where Jing, Qi, and Shen gather. If the head feels exhausted and the eyes look sunken, Jing and Qi have become weak. The back corresponds to the chest; if the back is hunched and the shoulders droop, the chest’s function is about to decline. The lower back corresponds to the kidneys; if turning around or moving the waist feels difficult, kidney Qi is about to weaken. The knees correspond to the sinews; if the knees cannot bend and straighten, the body is hunched, and movement is difficult, the sinews are about to lose strength. The bone marrow corresponds to the bones; if one cannot stand for long and the body trembles while walking, bone Qi is about to weaken.

When the lungs have a heat disorder, the right cheek turns red; when the heart has a heat disorder, the forehead reddens first; when the liver has a heat disorder, the left cheek turns red; when the spleen has a heat disorder, the nose turns red; and when the kidneys have a heat disorder, the chin turns red. Even before an illness develops, if its corresponding color has appeared, treatment should begin promptly. This is what is meant by “treating illness before it develops.” When the lungs are hot, the complexion turns pale and the hair becomes dry and dull; when the heart is hot, the complexion turns red and the vessels become full and visible; when the liver is hot, the complexion turns bluish and sallow and the skin becomes dry; when the spleen is hot, the complexion turns yellow and the muscles become soft; when the kidneys are hot, the complexion turns black and the teeth become dry and dull.

The liver corresponds to spring. It is governed by the Foot Jueyin and Foot Shaoyang channels and corresponds to the days Jia and Yi. When liver Qi rises excessively and its movement becomes obstructed, use the salty flavor promptly to moderate it. Another account says that when liver illness needs to be dispersed, the bitter flavor should be used promptly to drain it. Avoid exposure to wind, since the liver dislikes wind.

The heart corresponds to summer. It is governed by the Hand Shaoyin and Hand Taiyang channels and corresponds to the days Bing and Ding. When heart Qi is overly scattered, use the salty flavor promptly to gather it. Another account says that when heart illness needs to be moistened, the salty flavor should be used promptly to moisten it, with the sour flavor to supplement and the sweet flavor to drain. Avoid dressing too warmly and eating hot foods, since the heart dislikes heat.

The Spleen governs late summer—the end of summer, when dampness is relatively strong—and is governed by the Foot Taiyin Spleen channel and the Foot Yangming Stomach channel. It corresponds to the days of Wu and Ji. The Spleen is easily troubled by pathogenic dampness, so one may quickly eat bitter foods to drain it. Another account says that when the Spleen is ill, it should be eased: one should quickly eat sweet foods to soothe it, use bitter flavors to tonify the Spleen, and pungent flavors to drain it. Avoid damp, cold foods and overeating. Do not stay for long in damp places or wear damp clothes, because the Spleen dislikes dampness.

The Lungs govern autumn and are governed by the Hand Taiyin Lung channel and the Hand Yangming Large Intestine channel. They correspond to the days of Geng and Xin. Lung Qi tends to rise counterflow, so one may quickly eat salty foods to direct it downward. Another account says that when the Lungs are ill, they should be astringed: one should quickly eat sweet foods to help astringe them and use salty flavors to drain the Lungs. Avoid wearing cold clothing and drinking cold beverages, because the Lungs dislike cold.

The Kidneys govern winter and are governed by the Foot Shaoyin Kidney channel and the Foot Taiyang Bladder channel. They correspond to the days of Ren and Gui. The Kidneys are easily affected by the leakage of fluids, so one may quickly eat pungent foods to moisten and nourish them, making the interstices—the textures between skin and muscle and the sweat pores—close, while keeping fluids and Qi moving freely. Another account says that when the Kidneys are ill, one should quickly eat bitter foods to strengthen them, use pungent flavors to tonify the Kidneys, and sour flavors to drain them. Keep the diet and daily life warm, but avoid foods that are too hot and clothing that is too warm, so as not to increase the leakage the Kidneys dislike.

Pungent flavors act on Qi, so when Qi is ill, do not eat too many pungent foods. Sweet flavors act on the muscles, so when the muscles are ill, do not eat too many sweet foods. Salty flavors act on the blood, so when the blood is ill, do not eat too many salty foods. Sour flavors act on the sinews, so when the sinews are ill, do not eat too many sour foods. These are the “Five Prohibitions”: none of the various foods should be consumed in excess.

When the Lungs are ill, there may be wheezing, coughing, and Qi counterflow, as well as pain in the shoulders and back and sweating. The buttocks, perineum, thighs, knees, lower legs, and tops of the feet may also hurt. When Lung Qi is weak, there may be shortness of breath and an inability to continue speaking; deafness and a dry throat may also occur.

When the Heart is ill, there may be chest pain, fullness in the flanks, pain beneath the ribs, and pain in the chest, back, between the shoulder blades, and along the inner sides of both arms. When Heart Qi is weak, the chest and abdomen may become distended, and pain below the flanks may extend to the lower back.

When the Liver is ill, there may be pain beneath both flanks that extends to the lower abdomen, along with a tendency toward anger or sorrow. When Liver Qi is weak, there may be fearful unease, as though someone were coming to seize the person. When Liver Qi counterflows upward, it may cause headache, deafness, and swelling of the cheeks.

When the spleen is diseased, a person may feel heaviness throughout the body, with muscles that grow thin and weak and feet that are unsteady. While walking, they often lift their feet stiffly, and feel pain underfoot. When Spleen Qi is weak, the abdomen may become distended and the intestines rumble; food is not digested, and diarrhea may occur.

When the kidneys are diseased, the abdomen and intestines may become distended and the body feel heavy, accompanied by panting, coughing, sweating, and sensitivity to wind. When Kidney Qi is weak, there may be pain in the chest.

When the lungs are affected by pathogenic wind, a person often sweats and feels sensitive to wind, and frequently coughs or becomes short of breath. Symptoms are milder during the day and worsen in the evening. The complexion above the eyebrows appears pale.

When the heart is affected by pathogenic wind, a person feels sensitive to wind, has a dry, parched mouth, and is prone to shifts in mood with joy or anger. The complexion around the mouth appears red.

When the liver is affected by pathogenic wind, a person feels sensitive to wind and is prone to sadness. The throat is slightly dry, and their mood shifts unpredictably between joy and anger. The complexion below the eyes appears bluish-green.

When the spleen is affected by pathogenic wind, a person often sweats and feels sensitive to wind. The body is weary, the limbs are unsteady, the complexion is slightly yellow, and there is little desire to eat. The complexion above the nose appears yellow.

When the stomach is affected by pathogenic wind, a person often sweats and feels sensitive to wind. Food is difficult to swallow, there is a feeling of blockage and stagnation between the chest and diaphragm, and the abdomen distends easily. After removing their clothes, the abdominal distension worsens; eating cold foods brings on diarrhea. Their body appears thin, while the abdomen protrudes.

When the head is affected by pathogenic wind, a person has a headache, sweats heavily on the face, and feels sensitive to wind. After exposure to wind, the illness develops within a day; the headache becomes so severe that they cannot leave home. When the wind subsides, their condition eases somewhat.

Volume Fifty-Eight: “Methods of Qi in Various Traditions, Part Three”

Treatise on the Subtleties of Fetal Breathing

The Treatise on the Subtleties of Fetal Breathing, which discusses fetal breathing, a Daoist method of breath cultivation, says: If people wish to avoid decline and aging, they should nourish within themselves the primordial Qi of Great Harmony—the calm and pure primordial energy.

To keep the body from aging, one should first nourish the Great Harmony primordial Qi (the calm and pure primordial vital energy) through inner cultivation. During practice, remain quiet and still, relax body and mind, and do not let stray thoughts pull you along. This steadies the mind and spirit and brings harmony to the internal organs, allowing you to experience the Qi of Great Harmony deeply. Persist in this over time, and you can preserve health and extend life. Let the breath settle quietly, stable and undisturbed. Let thoughts be like flowing water: when one wave has passed, do not turn back to it; let the next wave follow. With sustained practice, you can draw close to attaining the Dao.

Each day, enter a quiet room and hold fast to the “Mysterious Origin.” This means visualizing the Mysterious Gate. Within the mysterious lies something still more mysterious: the foundation of life. Within life there is life again: the body. Within the body there is body again: Jing (essence). Within Jing there is Jing again: Qi. Within Qi there is Qi again: Shen (spirit). Within Shen there is Shen again: one’s natural original nature.

De (Virtue/Power) uses the body as its carriage, while the Dao uses Qi as its horse. The hun-soul takes Jing as its root, and the po-soul uses the eyes as its gateway. If the body is overworked, De disperses; if the breath is depleted, the Dao is left behind; if Jing and Qi are diminished, the hun-soul is harmed; and if the eyes are overused, the po-soul grows weak. Therefore, quiet the body, cherish primordial Qi, preserve Jing and Qi, and protect your eyesight, so that Dao and De may gather within you and the hun and po souls remain at peace.

To embody the Dao without speaking recklessly is to grasp the true essentials of Qi. A moist, lustrous complexion is the foundation for attaining the Dao. A slight sweat on the hands and feet indicates that Jing and Qi are abundant. Neither hunger nor thirst is a sign of deep breathing practices such as tortoise breathing and dragon embryonic breathing. Let the breath continue without interruption, using it without force. Like drinking from the Mysterious Spring, the symbol of a pure and subtle source of life, you may ascend to the Great Clarity, the Daoist realm of clear emptiness, regain your youth, and return to the pure breath of an infant. This is the result of following the natural course of the Great Dao.

The Great Dao is not far away; it is within oneself. Examine it attentively, and life can be prolonged. As for breath cultivation, some people teach absorbing the Five Buds (the generative Qi of the Five Phases), the Qi of the eight directions and four seasons, and the Qi of the sun, moon, and stars, while visualizing it entering through the crown of the head and leaving through the nose. Though ancient scriptures record these methods, few practitioners have actually achieved success with them; nor can they be accomplished simply by eating grain. Many who cultivate through breathing have not grasped the essential method and toil in vain. Even after entering the practice and understanding its key, one must continue cultivating diligently and without pause.

Teachings concerning the four seasons, the sun and moon, and the stars are not suited to beginners. Even if they force themselves to study them, they are unlikely to make progress. They may study these teachings later, when their practice brings them closer to the corresponding level.

Those who practice fetal breathing and Qi ingestion, a method centered on regulating the breath and drawing in internal Qi, should begin after midnight by swallowing the Qi within the body seven times. After each swallow, regulate the breath six or seven times before swallowing again. Each time, let the Qi flow smoothly, like water passing through a low-lying place; this shows that the breath is moving freely. Then let the Qi descend continuously and gather in the Sea of Qi, the Dantian area below the navel, until the abdomen feels full, as though a fetus were inside it. The Qi circulates through fetal breathing: only when the Sea of Qi is full does the practice of fetal breathing truly begin. Once the Qi has been refined, pure Qi gathers to form the fetus, while turbid Qi is expelled, dispersing through the hands, feet, and hair. When fetal breathing takes shape, various illnesses fade away, and one gradually comes into communication with the immortals and numinous beings.

Today, some practitioners of this method have obtained ancient arts of practice, while others learned from people unfamiliar with Daoist teachings. They all simply close the mouth, pinch the nose, and prolong the breath, taking this as the key. They do not realize that forcibly closing and holding the breath damages a person’s vital Qi. This is not natural breathing; it only tires the body and mind and brings no benefit.

In practicing Qi ingestion, the joints must first be opened and the stomach Qi set in motion. Only then can one draw in the original Qi, the body’s source Qi, and keep it stable. After taking in the Qi, the joints close again, and one exhales slowly through the nose. When drawing in Qi from outside, the internal and external Qi should also meet naturally, so the Qi of fetal breathing does not disperse. Then, discreetly count on the fingers from ten to one hundred, and then to two hundred and three hundred. This is called “minor circulation,” and is said to sharpen the senses and cure every illness. Blocking the mouth and nose in the hope of developing fetal breathing is entirely mistaken. If breathing through the mouth and nose is obstructed, the Qi stagnates and harms the internal organs. What benefit could that bring?

Swallowing and using internal Qi according to Daoist health practices takes little effort yet brings many benefits. The key is to settle the mind and quiet one’s thoughts, without agitation or disturbance. This allows the channels through which the breath moves to flow freely and the joints to loosen and move with ease. Yuanhe Qi, the original, balanced vital energy, remains within the body and is not dissipated throughout the day. The skin becomes moist, and the hands and feet begin to sweat. Here lies the secret of the way to long life.

Beginning after midnight, swallow internal Qi seven times at each session, then hold the breath so that the internal Qi does not escape. Let the nose and mouth continue to inhale and exhale external air slowly, while keeping the internal and external Qi from mixing. At the fifth watch, swallow seven more times. By dawn, the body will be moist and the hands and feet will sweat. Here lies the secret of the way to long life. Beginning after midnight, swallow seven times and hold the breath, letting only external air pass slowly through the nose and mouth and keeping the internal Qi from escaping. At the fifth watch, swallow seven more times, then swallow seven more at dawn. Stop after a total of twenty-one swallows.

If you wish to practice grain avoidance, there is no limit to the number of swallows. Whenever the stomach is empty, swallow internal Qi; when it remains plentiful, you will naturally feel neither hunger nor thirst. At first the practice may seem somewhat difficult, but with time you will grow accustomed to it, and internal and external Qi will naturally remain unmixed. The joints will gradually loosen and move with ease, the hair will become free flowing, and the breath will move on its own. There will then be no need to rely on slow breathing of external air through the nose. The mysteries of embryonic breathing, as Daoism calls this inner breathing like that of a fetus, are all contained here.

◎ The Maoshan Adept’s Instructions for Taking in Internal Qi (the Maoshan adept’s method of taking in internal Qi)

Lie on your right side, with your right ribs against the ground and your legs slightly bent. Point your head south and face east. Clasp your hands firmly by your cheeks: press each thumb against the base of the ring finger and curl the other fingers into the palm. Keep your mouth closed and draw in internal Qi. Then open your throat as wide as you can and swallow the Qi. Swallow seven times in this way, then exhale once.

If you practice swallowing Qi while ill, you may swallow once or twice and then exhale before continuing with the pattern of one exhalation after every seven swallows. Next, regulate your breathing until each inhalation and exhalation is steady. Then swallow Qi as before, completing four rounds. Regulate your breathing again and continue swallowing, for a total of forty swallows.

Then rise and sit to practice. Bend your knees and sit comfortably, clasping them with your hands crossed over them. Hold your breath and let your abdomen swell; maintain this for fourteen or twenty-one breaths. When you feel the Qi has filled you, exhale, then regulate your breathing. Do not let your breathing become labored. Once it is steady, hold your breath again and let your abdomen swell for fourteen or twenty-one breaths, then exhale. Continue until your abdomen feels comfortable and balanced, then stop. If you sweat after practicing and your head and feet feel warm, this means the Qi has circulated throughout your body. You will feel full and vital, and the Three Passes and Hundred Joints—the key passages through which Qi moves and the joints throughout the body—will feel open and comfortable. Practice this method over a long period, and after ten years you will be able to “ascend to immortality” and restore the youthful appearance of an aged face.

Most ancient scriptures require visualization: focusing the mind on an image or state. Some people worry that this is tiring, and feel that it is difficult to sustain the mind’s attention. The foundation of swallowing Qi therefore lies in fetal breathing, a subtle, natural breath like that of a fetus. There is no need to direct the mind deliberately; over time, you will naturally accord with the original transformations of Heaven and Earth. With long practice, you will come to understand its wonders.

When I traveled through Meng Mountain, I met a sage. He was about fifty years old, clear in spirit and quite unlike ordinary people. I asked about his origins. He said he had come to live on this mountain before the Zhenguan era, gave no name, and called himself only “the old man.” I bowed respectfully and earnestly begged him to teach me. He then passed on this method. I practiced it and found it very beneficial. Truly wondrous! Truly wondrous!

To attain the Dao and long life without dying, one must keep the intestines free of impurities. To live long, one must keep the vital energy of the five organs full and clear. Thus the Huangting Jing (a Daoist scripture on health cultivation) says: “Why not consume Qi and absorb the essence of Great Harmony? In this way, you can escape death and enter the realm of Yellow Tranquility.” The Yinfu (a Daoist classic) says: “Build up the power of fire, and the five poisons can be burned away.” The five poisons here are the five flavors. When the five flavors are exhausted, one can live long. The Queen Mother of the West (a Daoist female immortal) told Emperor Wu of Han: “Those who can strengthen and transform themselves may be listed among the highest immortals; those who cannot strengthen and transform themselves will find it difficult to escape the calamity of death.” “Strengthen and transform” means to increase one’s Jing and Qi and change one’s bodily form.

According to traditional cultivation methods, one should cherish Jing and Qi, hold the hands firmly to gather and contain Qi, regulate the breath, and swallow saliva. The scripture holds that in this way Qi can transform into blood, blood into Jing, Jing into saliva, and saliva into bone. Persisting over a long period without slackening will bring fullness to the spirit. After a certain number of years of cultivation, the body gradually changes: after one year, Qi is renewed; after two, the bones—or, in another version, the blood; after three, the blood—or, in another version, the channels; after four, the flesh; after five, the sinews—or, according to another account, the marrow; after six, the marrow; after seven, the bones; after eight, the hair; and after nine, the body’s form. After ten years, the Dao is attained. One then takes one’s place among the perfected beings, can transform freely, and is attended on either side by spirit officials (protective deities) and Jade Maidens (female immortal attendants).

Essential Principles and Key Instructions for Embryonic Breathing

Those in ancient times who practiced fetal breathing—the cultivation of body and mind by modeling the breathing of a child in the womb—left behind writings that show many of them did not truly understand the essentials of the Daoist path of cultivation. Their explanations each had their strengths and weaknesses. Some said, “Having no breath is the fetus”; others said, “Holding in the Qi and not breathing is breathing.” Each clung to one interpretation without finding the true direction, only deepening the confusion of later students. It is deeply saddening that those cultivating life should have reached such a perilous state. The method I now understand is indeed simple. I hope those who study it in the future will cherish and preserve it.

What is called absorbing Qi is the subtle function of fetal breathing. The key is to distinguish internal Qi, external Qi, and the Qi in the organs. Together these sustain the vitality of the whole body, yet they are difficult to understand fully. This Qi must be generated day after day. The coarse, heavy Qi generally circulates between the nutritive and defensive Qi—the Qi that, in Chinese medicine, circulates within the body and protects it—and produces the sounds of breathing. Those whose Qi is coarse and heavy have shorter lives; those whose breathing is fine and gentle live longer. The various kinds of Qi in the organs drive the body’s activity. Neither of these two kinds is the Qi meant in the practice of absorbing Qi.

The Qi of fetal breathing is the Qi formed when the Yin and Yang Qi of Heaven and Earth first congeal into essence. As Qi congeals, it forms the body. Once the body has formed, Jing Qi gathers and brightens, becoming the pair of pupils. The pupils are formed from the father’s Jing Qi, called “pure Yang essence,” and so they can see the myriad things. The body also receives the mother’s Yin Qi, which forms the “Mysterious Female”—here referring to the mouth and nose. From this we can see that the body is the foundation that receives Qi, while Qi is the root from which the body takes shape; these two kinds of Qi are the body’s foundation.

Once this foundation has formed, the fetus can breathe in rhythm with its mother for ten months, until it is fully formed and born. Those who cultivate themselves should therefore model their practice on the fetus. “Returning to the root” is the key to fetal breathing. The ancients often said that the Sea of Qi is the root of Qi. This is mistaken, because they did not understand where the root truly lies; without knowing that, returning to it brings no benefit. Ancient immortals generally passed the method from mouth to ear rather than writing it down, presumably so that it could be transmitted to those who shared their aspirations.

The root referred to here lies directly behind the navel, near the nineteenth vertebra, in the hollow of the spine between the two sides of the vertebral bones, below the bladder and close to the spine. It is called the “Fate’s Stem,” and is also known as the “Gate of Destiny,” the “Root of Life,” or the “Essence Chamber”: in men, Jing is stored here; in women, it is associated with menstruation. This is the root from which the Qi of life grows. In cultivation today, one must return to the root and nurture the place from which life arises. Since it is the foundation within the body where mother and child are joined, why should it not be guarded?

Qi (vital energy) is the mother of Shen (spirit), and Shen is the child of Qi. Here, Qi refers to essence, vital energy, and bodily fluids. Qi has no fixed form or substance; it rises and descends within the body along with essence, vital energy, and bodily fluids. Once the body has formed, Qi rests within it. Qi is like a mother and Shen like a child: the child does not leave the mother, but dwells with her. When Shen and Qi rest within the body, a person can remain in the world for a long time and prolong life.

Therefore, those who cultivate themselves and nourish life should keep Shen and Qi united, like a mother and child staying together. In this way, the Mysterious Female (the source within the body that nurtures the beginnings of life) will show no apparent coming and going of breath. Zhuang Zhou said, “The True Person breathes through the heels,” meaning that the True Person’s breathing is deep and long, as though it reaches down to the heels. The Laozi Jing says, “Make the roots deep and the foundation firm.” This means to make the roots firm and deep, thereby returning to the source of life. This is the fundamental meaning of the original Qi at the Gate of Life—the Qi at the root of life. Later generations of Dao cultivators should not reveal this teaching lightly.

Miscellaneous Instructions on Embryonic Breathing (key points on cultivating embryonic breathing)

A scripture says: “As long as one breathes out and in slowly, the original Qi—the fundamental energy inherent in the human body—will not be depleted. This is fetal breathing, a state in which the breath is so subtle and deep that it resembles the breathing of a fetus in the womb. When internal Qi and external Qi do not mix, this is called fetal breathing.”

After practitioners gather and steady the Qi within, an extremely faint movement of breath still passes through the nose. The breath should turn back before reaching the throat. If one forcibly suppresses it, the Qi will surge upward in reverse; it must not be restrained by force. When this happens, gradually release it and let the breath flow freely. Once it has become even, gather it again. The key is to let the breath pass slowly in and out through the nose without reaching the throat, and without straining to hold it back. After practicing for a while, the breath will gradually settle into an even, natural rhythm, and inner and outer will become calm and harmonious. (This is because the body’s joints and channels open, and its pores become clear.) In this state, one can breathe a thousand times without becoming tired.

The essential method of fetal breathing also lies in letting go of distracting thoughts and allowing body and mind to follow nature: the mind should be as still as cold ashes, and the body as settled as deadwood. Only then can the channels flow freely and the joints open. If worries multiply and thoughts keep arising and passing away, yet one seeks the utmost Dao, the effort will be in vain and success will remain out of reach.

Sangyuzi says: “Afflictions, desires, and evil thoughts are all forms of harmful Qi. They obstruct body and mind and hinder the movement of original Qi, like petty men blocking the road so that a noble person cannot put their abilities to use. This Dao is exceedingly subtle and mysterious, and is suited to those who have already freed themselves from worldly entanglements. Those still burdened by fame and gain will strive in vain to pursue it.” Sangyuzi also says: “Even without having freed oneself from worldly entanglements, one can still practice if one keeps the mind from scattering and does not covet enticing things.”

A scripture says: Once you have swallowed a breath and it has filled you, hold your breath, quiet your mind, and visualize. Let your thoughts flow like water: one wave passes, and the next follows close behind.

When you have practiced embryonic breathing—a method of regulating the breath through intention until it becomes subtle—to a certain degree, and your joints are open and your pores relaxed, practice in this way: draw in Qi gently through the nose alone. Imagine the breath dispersing through the openings in the hundred channels of your limbs, leaving the body and not returning. The next breath follows; draw it in without exhaling. The key is to move slowly. Though the method calls for drawing in breath without exhaling, do not let the inhaled breath enter the throat. Let it disperse gently instead. In this way, the Qi within the body will not flow downward and disperse.

Yin Zhenren’s Method for Taking in Original Qi

The original Qi within the human body—the vital energy that is there from birth—often escapes through the mouth and nose. If you now find a way to keep it from leaking out, it will fill the Dantian, the place in the lower abdomen where Qi gathers and is nourished. When the Dantian is full, you will feel neither hunger nor thirst; free of hunger and thirst, you will be like a divine immortal.

When a person first takes shape in the womb, they neither eat nor drink, and so there is no breathing in or out. The original Qi is thus restored. Restoring the original Qi is the key to the path of longevity. The reason is this: the original Qi remains in the Dantian, unobstructed by the five viscera, and can circulate and spread everywhere without hindrance. Since breath neither enters from outside nor leaves from within, preserving the original Qi and keeping to the True One—the undivided, undispersed original state—is called internal embryonic breathing.

After birth, people begin to eat and drink. Once they have eaten and drunk, the bowels and viscera become full. When they are full, the organs obstruct one another, and the Qi of the Dantian loses its original state.