《云笈七签》Vol. 23

If Qi only moves a few inches back and forth between the chest and abdomen, how could it last? That is why some people show signs of withered, white hair, difficulty walking, weakened bodies, and depleted spirits before they have lived out their full span of years. Those who have attained the Dao understood this long ago. They restore Qi and return it to its source, thereby seeking to prolong life and attain longevity.

To take in primordial Qi for health through cultivation and absorption, one must first quiet the heart and Shen (spirit): stop idle thoughts and deliberate striving, and remain calm and at ease. For this reason, abstaining from grain foods is regarded as one path toward longevity, while taking in Qi is seen as a subtle method for pursuing immortality. Practitioners must believe in it wholeheartedly and persevere. The scripture says: “The breath flows continuously, as if present without being deliberately summoned; when using it, one is not fatigued.”

The method is as follows: when exhaling, let the breath go naturally and do not force it. Before the exhalation is halfway complete, close the mouth and nose and gradually pause the breath. The Qi will then rise upward; lift the head, make a sound, and swallow the Qi. When lying on one’s back, regulate the breath using the left side; when lying face down, use the right side (for related explanations, see “Treatise on Regulating Qi”). Then use Qi to guide the Qi in the stomach downward. Another account says to direct Qi into the stomach with the mind, so that stomach Qi continues to flow down to the Dantian (energy center), the place in the lower abdomen where Qi gathers in Daoist Neidan (internal alchemy). Once the Dantian is full, Qi flows out to the limbs. Then, as before, swallow the breath calmly and without haste.

After swallowing the remaining breath, Qi should reach the Dantian. When the Qi there flows freely, it can enter the limbs; then use the mind to guide it throughout the body. In general, breathing Qi should not be released forcefully through the Xuanpin, the subtle gateway through which breath enters and leaves. It need only be allowed to flow freely. Breathing must be even, never heavy or hurried. If the breath is obstructed and has not yet reached the Dantian, forcing Qi to circulate will have little effect.

For this reason, beginners who practice taking in Qi often feel fullness in the abdomen. At that point they should eat less and practice regularly. With focused perseverance, Qi will begin to circulate naturally, and the benefits of natural cultivation will gradually appear. The saying, “Meet the affairs of the world with the Qi of nature, and let Shen enter the subtle realm,” begins with three and five, and reaches seven and nine. Could such a teaching really be empty words?

When Qi enters the abdomen, it passes through three points of obstruction. Beginners often first feel fullness in the stomach and burp repeatedly. If they eat a little less and continue practicing, they will feel Qi reach the internal organs, and later feel it arrive at the Dantian. Only after that will they begin to sense Qi circulating through the body. Once the body is balanced and at ease, Shen will manifest naturally. Therefore, one should live in a quiet place and practice with concentration. Once the skill has been perfected, one can practice anywhere.

If the breath moves about recklessly, it will be difficult for it to flow freely. At the beginning of practice, first train in two positions: lying on your back and lying face down. Practice at four fixed times across the day and night: the hours of Yin, Wu, Xu, and Zi. Practice at these times without interruption, and the breath will become continuous; as it does, the Dantian (the place below the navel where breath gathers) will grow full. Once you reach this point, you may practice whenever you wish and pause to rest in between.

When lying on your back, keep your pillow low, draw your shoulders and knees together, extend your hands, and place them beside your ribs. When lying face down, rest your abdomen against the bed, prop up your chest with a quilt, and stretch out your arms and legs. When swallowing the breath while lying on your back, guide it downward along the left side of your body; when lying face down, guide it downward along the right side. Make a sound whenever you swallow the breath. If saliva gathers in your mouth, swallow it separately, then exhale. Be sure to take care: swallowing the breath while inhaling will cause wind energy to enter with it.

During breath-swallowing practice, you may stop to rest whenever you wish. Wait until your heartbeat and breathing have both settled before continuing. At the beginning of guiding the breath, remain calm and steady, with your mind free of distractions, so that the breath can flow freely. If your mind is preoccupied, the breath will be obstructed and cannot move smoothly. Do not doubt or worry that the practice will fail, and do not fear that you will not succeed. Simply keep making progress and practice diligently; the effects will gradually become apparent. The scripture teaches that sincere cultivation can reach the spirits, and that the divine will then descend of its own accord.

When practicing breath ingestion and abstaining from the five grains, do not keep thinking about food. If you still cannot quiet your mind and spirit, make a determined effort to restrain yourself. If you are thirsty or your body feels hot, you may boil a decoction of bi li (a plant) and drink it; this will help you settle. You may add a little fresh ginger to the decoction, or boil ginger with honey. If you feel fullness and oppression in your chest, chewing a little licorice, cinnamon bark, or schisandra may also help.

As long as you practice breath ingestion in moderation, Qi will naturally become abundant. Going out, working, receiving guests, and making conversation will not interfere with your daily activities. Once your practice has matured, Qi will remain abundant on its own, even if you stop ingesting breath. Reflect deeply on its principles; its subtle wonders are hard to put into words. Eat when it is time to eat and rest when it is time to rest. Whether you eat again or resume breath ingestion is up to you.

Drink a small amount of wine each day to guide the movement of Qi. Be sure to use caution with fruit, the five pungent foods, Artemisia selengensis, coriander, rapeseed, and Chinese toon, because the scripture says these foods seriously disturb the body’s Qi. Do not eat them.

It is said that with focused practice, within twenty-one days you can look inward at the Five Organs—as if clearly seeing your internal organs—and your awareness will become clear and your body calm. After seven days of practice, you will notice the effects for yourself; continue practicing with dedication. After about twenty days without food, the grains in the abdomen will be gone. At that point, you may eat one or two bowls of cooked vegetables, such as alfalfa, mustard greens, Chinese cabbage, turnip, goji leaves, and mallow. Season them with a little butter, soy sauce, and vinegar. Do not add rice or flour; the aim is to use up the grain Qi in the abdomen. After another four or five days, eat only vegetable broth; after a further three or four days, stop eating altogether. Persist for about thirty days, and you will see the results for yourself. The scripture says that at this stage you will feel neither cold nor hot, neither thirsty nor hungry. Those who attain this level of practice can become divine beings in the world—that is, they will have perfected their Dao practice.

◎ Method for Ingesting Primordial Qi (a method of ingesting and refining primordial Qi)

Practitioners should cultivate their primordial Qi at the Sea of Qi, located three inches below the navel and regarded as the root of primordial vitality. The Sea of Qi is thought to be where a person first receives Qi and where the body begins to form. Before birth, the umbilical cord connects the infant to the mother, conveying breath and allowing the body to gradually take shape. So, to remain healthy over the long term, one should cultivate oneself at the root. For a tree to grow luxuriantly, its roots must first be protected and strengthened. Without understanding how to secure the root, seeking support only from outside is unlikely to work.

The Sea of Qi is connected to the kidneys and, according to the Five Phases (Wood, Fire, Earth, Metal, Water), corresponds to Ren and Gui, the Water stems. Since Water belongs to the sea, this place is called the “Sea of Qi.” Qi takes Water as its root, and Water is Yin; Yin cannot generate the myriad things on its own, but must be joined with Yang. The heart corresponds to the south and to Bing and Ding, the Fire stems, where Yang Qi is abundant. In cultivation, keep the mind focused on the Sea of Qi, as if allowing Yang Qi to descend and Yin Qi to rise. When the two meet, they are like clouds and mist rising and steaming. They warm and nourish the bones and the nine apertures—the eyes, ears, nose, mouth, and other openings throughout the body—and transform into fluids, like sweet rain nourishing plants. When the upright Qi begins to circulate, other, stray forms of Qi recede. With sustained practice, the effects gradually become apparent; the experience of a beginner cannot be compared with that of someone whose cultivation has advanced.

Those whose Qi is obstructed often suffer from illness. Pathogenic influences may have accumulated and congealed inside the body, and at times even medicine cannot cure them. At such times, one should be especially focused and sincere, set aside distracting thoughts, gather the breath into the Sea of Qi, and use the hand to sense changes in the breath below the navel. When the breath is harmonious, the abdomen may seem to breathe, twitch, or rumble. There may also be pain or a pulling sensation, or it may feel as if something is moving beneath the palm. Then wait quietly while turning the gaze downward and inward. The scripture describes this as Yang Qi shining into the Yin region, causing Yin Qi to rise and generate fluids. With long practice, the breath through the nose becomes so subtle that its coming and going is almost imperceptible; one senses only occasional movement in the Sea of Qi.

At the beginning of practice, lie flat without a pillow and gently expand the Sea of Qi until the abdomen feels full. When guiding the breath with the mind, do not let it rush upward into the heart and lungs, or the chest may feel tight and blocked. “Keeping the mind on the Sea of Qi” means calmly directing one’s attention there. After some time, if primordial Qi seems to spread throughout the body and warmth is felt everywhere, this is a sensation associated with the circulation of Qi. The scripture says that it is not easy for the breath to pass through every joint, and that the passage at the waist is especially difficult. One may briefly hold the breath and gently press it downward; once it passes through, the breath will continue to the waist and heels. Zhuangzi’s phrase “breathing through the heels” means directing the intention of the breath to the heels. After this, the sinews and bones often feel as though they are moving, sometimes with audible sounds. The scripture regards this as a sign that the breath is flowing freely without obstruction, and says that maintaining this practice over time is a path to longevity. But copying the method on one’s own without instruction in its formulas may instead cause harm.

The key to expanding the abdomen does not lie in drawing breath inward. To pass through the passage at the waist, one may lie on one side, draw the feet together, clench the hands into fists, then arch the back and expand the abdomen with force. It is said that this makes it easier to feel the breath pass through; otherwise, it may remain blocked. If one can continue practicing…

Even when among other people, one can practice discreetly. With focused attention, let the practice gradually become familiar, without being disturbed by external affairs; this is especially effective. If there is an illness above the diaphragm or in the head or face, direct the Qi and attention upward and tend to the affected area. At other times, guide the Qi and attention toward the heels and the Sea of Qi, around the Dantian below the navel. Use them gently, and the breath will naturally become calm. After practicing for a while, the mouth should fill with saliva. Swallow it as you would swallow food, then guide the Qi and attention downward until all the saliva has been swallowed.

After each movement of Qi, you must briefly regulate the breath and let the Qi disperse. If the Qi and attention do not disperse, sores or swelling may arise later. First focus the mind on the affected area and guide the Qi slowly, allowing it to spread. Once the illness has healed, do not keep your attention on the affected area, lest the Qi stagnate. Let the Qi flow throughout the body, gently as mist or dew. Gathering and dispersing both return to the Sea of Qi. When the eyes are closed, this is called “imagining”; when the eyes are open, it is called “keeping in awareness,” or observing and holding something in the mind. If this awareness is not focused, you may fixate on one place, and fixation causes the Qi to stagnate. When you feel the Qi responding, you should stop; this is called “constancy.” To notice the response and then crave or savor the sensation is called “stagnation.” To wait for the Qi to respond with focused stillness is called “guarding.” When the mouth fills with saliva, this is called “a response”; it has the same meaning as “correspondence.” Drink little alcohol in the morning and eat little wheat-based food in the evening; do not overindulge.

Essentials of the Embryonic Breathing Method, with Preface

A person in the womb is called an “infant”; after birth, a “child.” In the mother’s womb, the infant holds soil in its mouth and cannot breathe through the mouth or nose. Instead, it draws in breath through the navel, and the body develops and grows in this way. From this we can understand that the navel is vital to life.

Some infants are born alive but lose their breath a short while later. If the umbilical cord is soaked in warm water and gently pressed three to five times toward the abdomen, the infant may revive. This, too, shows that the navel is vital to life.

Those who cultivate the Dao and wish to practice embryonic breathing (taixi), regulating the breath in imitation of a fetus in the womb, must first understand its basis. Then, following that principle, they practice until their breathing becomes like that of an infant in the womb. This is embryonic breathing. From this we can understand that returning to the root and restoring original Qi, delaying aging and returning to an infantlike state, have a basis in practice. When the breath is long and subtle, without interruption, the Way of the fetal immortal—the state sought through embryonic breathing practice—can be attained. For this reason, the essentials of cultivation were explained first, so that both the method and its effects would be made clear.

To practice embryonic breathing, begin in a quiet room where no one else may enter. Sit upright, resting the left foot over the right, loosen your clothing, and slowly massage your limbs and joints. Clench your hands in the firm-grip position (make fists with the thumbs tucked inside) and place them on your thighs. Then breathe in and out three to five times, allowing the breath to flow freely without obstruction. Set aside distracting thoughts and quiet the mind: empty the heart-mind and fill the abdomen. Next, slowly sway the body from side to side to loosen the Five Viscera, then gradually settle into a steady seated posture. Tap the upper and lower teeth together thirty-six times (“sounding the heavenly drum”), then gather and rinse the saliva in the mouth (the “Jade Pond” refers to the mouth). Next, visualize a Vermilion Bird perched on the crown of your head and a Black Tortoise beneath your feet, with a Azure Dragon on your left shoulder and a White Tiger on your right. Then visualize the Hall of Light one inch between the eyebrows, the Cavern Chamber two inches farther inward, and the Dantian Palace three inches farther inward.

Then visualize a divine being in the Upper Dantian (the Niwan Palace in the head, which the ancients regarded as the dwelling place of the spirits). The figure is two inches tall, wears a blue-green cap and a vermilion robe, and holds a red tablet. Next, visualize another divine being in the Middle Dantian (the place of the heart, also called the Crimson Palace), dressed in a vermilion robe. Then visualize a third divine being in the Lower Dantian (the Purple Tenuity Palace, two and a half inches below the navel, also called the Sea of Qi), likewise dressed in a vermilion robe.

Sangyuzi explains: The Diamond Sutra’s words, “When all marks are complete, they are no longer marks,” mean that these images are established only to guide cultivation and help practitioners keep the precepts with purity. How could the spirits dwell only in the head, reside only in the Lower Dantian, or remain in the middle of the body? When they unfold, they can extend throughout the great thousandfold world; when gathered in, they seem to be nothing at all. If one follows their traces and strains to name their forms, they are as numerous as the sands of the Ganges—how could they ever be counted? The spirits are unfathomable in their transformations. How could they be like low-ranking clerks in a government office, carefully holding their tablets and daring to remain only within the bounds of their duties?

Next, beginning with the heart, visualize the five viscera and six bowels. Then visualize each of the five viscera giving rise to the Qi of its own direction, which merges with the white clouds of Qi in the Three Dantians. Let this Qi emerge from the back of the head, shining brightly and dividing into nine colors, rising to a height of more than three zhang. Visualize your body within this radiant Qi.

At this point, close the mouth and nostrils, and keep the mind and spirit in the Sea of Qi. Visualize fetal breathing—the breath of a fetus in the womb—entering and leaving through the navel. If the breath feels labored, gently release a little Qi through the nose. Once the breath has steadied, continue the visualization as before. Sweating marks the completion of one round; the number of rounds is unrestricted. If the body feels hot or the chest feels tight, visualize the breath dispersing from the whole body like steam rising from a rice steamer. This is called “full breath.”

With sustained practice, one can enter a realm of profound mystery and stillness, then emerge from that deep and subtle silence. Next, swallow the breath again and turn inward to visualize the body: the five viscera, six bowels, and abdomen. The stomach can hold one or two liters and is the color of yellow earth. The spleen is twelve inches long, lies above the stomach, and rubs back and forth without stopping. If it stops moving, the body becomes unbalanced and food cannot be digested. Poor digestion indicates that the spleen is not moving. At such times, hold the breath and massage the abdomen with the hands a hundred times; the spleen will then begin to move on its own.

Next, visualize the heart. It resembles a red lotus that has not yet opened and hangs downward. It is three inches long and has nine openings, two of them at the back. On its front are black hairs, and its stem is two and a half inches long.

Next, visualize the lungs. They resemble an open white lotus with five leaves hanging downward, marked with white veins. A membrane lies above the heart and covers it.

Next, visualize the liver. It lies behind the heart and has seven leaves. It is dusky purple, with yellow veins. The gallbladder lies on the liver’s left, at the third position; it is blue-green and yellow, and two and a half inches long.

Next, visualize the kidneys. They resemble overturned cups and are black. They lie close to the spine, three inches from the navel. Their upper ends are small and their lower ends broad; the left kidney is higher and the right is lower.

Visualize the whole body from head to toe. It contains thirty-six regions and three hundred and sixty joints, all wrapped in blue-green and yellow sinews. The bones are blue-white, like jade; the sinews are yellow-white, and the marrow is like ice and snow. The body also has three hundred and sixty apertures, each filled with fresh blood, like rivers, ponds, and deep pools. Also visualize the second joint of the middle toe on the left foot as the source of the blood. From there, the blood wells up and flows throughout the body, circling it thirty-six thousand times in one night. When it reaches the second joint of the middle toe on the right foot, it is completely spent. Therefore, people…

When sleeping, one should lie curled on one side, so that the Yin soul—the part of the soul associated in Daoism with Yin Qi and the physical form—remains whole. On waking, one should stretch out the hands and feet, allowing Qi to circulate throughout the body and Yang Qi to spread.

Practiced over a long period, this accords with the scripture’s words, “Let movement and rest each occur at the proper time.” With sustained practice, breathing through the mouth and nose becomes extremely subtle, as if one were an infant breathing through the navel in the womb. This is therefore called “fetal breathing,” a Daoist breathing method in which the breath is long and fine, as though one breathed through the navel. Practice it continuously, without interruption.

The scripture also says that after thirty years of practice, even if a rope were tightened around the neck and the breath cut off, one would not gasp; the breath would seem to remain in the navel. One could even sit beneath the water for five or ten days. These are the effects said to come from practicing this method alone. If one finds a true teacher, one must go on to cultivate the Dao further. This is only one method of cultivation, and it should not be neglected.

Fascicle Fifty-Nine: Methods of Qi from Various Schools, Section Four

A General Outline of Lord Yanling’s Cultivation

The Scripture of Immortals and Perfected Beings says: “When people reach the end of life, they begin to cherish the body; when their sins are already fixed, they think of reforming and turning toward good; when illness has already taken hold, they hasten to take medicine. Once they have fallen into Heaven’s net, how can they escape? Thus, wise practitioners of the Dao cherish life before it falls into danger, guard against calamities before they appear, and tend to illness before it begins.

“There are three stages for cultivating the true: youth, middle age, and old age. Youth means the ages of twenty and thirty; middle age, forty and fifty; old age, sixty and seventy. Those who practice the Dao in youth grasp the Great Dao—the fundamental principle as understood in Daoism—early, and understand its profound and subtle truths. Their bodies are strong, their bones and sinews firm, and their muscles full. They can practice at ease and often succeed with little difficulty. Those who grasp the Great Dao in middle age begin somewhat late. Their muscles, marrow, and other capacities each have only half their strength left; they stand between advancing and retreating, and their practice is like beginning one’s efforts at midday. Those who practice in old age have only two or three tenths of their marrow and sinews remaining, yet these can still be replenished and restored. Their practice is like beginning one’s efforts at dusk.

“People over eighty have sins and allotted lifespans already fixed, and usually there is no way to save them. Their mental faculties are spent, their marrow exhausted, and the functions throughout their bodies withered. Their spirit has dispersed and their breath grown faint. They walk like corpses and step like ghosts. Sangyuzi explains: ‘Walking like a corpse’ means that a person has lost awareness; ‘stepping like a ghost’ means that although awareness remains, the person is no longer like an ordinary human being. If they can still walk, what is it that governs their bodies? We can see that their original Qi has not yet been entirely severed; it has merely dwindled almost to extinction. If they encounter a Perfected One, a person of profound Daoist attainment, or obtain a Great Medicine, the miraculous elixir of Daoist cultivation, it may be like using a cartload of dry grass to kindle embers: the flames might blaze up again. The phrase ‘there is no way to save them’ means only that the time for cultivation has passed and self-cultivation alone can no longer suffice. If a Mystic Sage, one who has fully understood the Great Dao, came to their aid and made the dead live again, flesh grow upon dry bones, what could not be accomplished? Besides, even in such a condition, a person still belongs to the realm of formed things.”

The sages of old and those who possessed the Dao knew that human life is brief, vanishing in an instant like a candle flame in the wind. They therefore gathered their spirit, restrained their desires, cast aside worldly glory and entanglements, devoted themselves to the Dao, and kept external things from harming them.

The Dao is Qi. The wise people of antiquity understood that life is brief, like a candle in the wind. They therefore gathered their attention, restrained their desires, and let go of glory and worldly cravings, allowing body and mind to return to the Dao, beyond the harm of external things.

The Dao is also Qi, and Qi is the foundation of the body. A fish dies when it leaves the water; how can a person survive after losing the Dao?

So, to preserve life, one must cultivate Qi; to cherish Qi, one must preserve Jing. Only when Jing and Qi are both kept whole is one’s original nature preserved.

People have three Dantian (energy centers where the body’s Qi is said to gather during cultivation). The upper Dantian, called the Upper Origin, lies in the brain and is also known as the Muddy Pellet. The middle Dantian, called the Middle Origin, lies in the heart and is also known as the Crimson Palace. The lower Dantian, called the Lower Origin, lies in the Sea of Qi and is also known as the Gate of Jing. Each of the three Dantian contains a spirit. Sangyuzi explains: Jing transforms into Qi, and Qi gathers and becomes spirit. What is spirit? It is the capacity for lucid awareness and perception. Understand this principle, and Qi can become abundant; when Qi is abundant, spirit is also whole. When original Qi fills the Sea of Qi, spirit is present throughout the body, in all its bones and openings. The spirit’s presence throughout the body has no other cause: when Qi arrives, spirit follows. When people are troubled by grief and worry and their minds become unsettled, their awareness temporarily weakens because Qi cannot flow freely for a time. When the mind is calm and the breath is harmonious, why should spirit be confined to the three Dantian?

Jing is the foundation of the body, and that foundation is also where Qi resides. When Jing is whole, Qi is abundant; when Jing is depleted, Qi dissipates with it. When Qi dissipates, spirit leaves the body. Jing and Qi must therefore both be preserved. The Huangting Jing says: “If you wish for long life, you must carefully restrain sexual activity; otherwise, after death, your spirit can only weep in sorrow. Regulate the breath, take in Qi, and gather your own Jing and Qi, so that the Dantian and palaces within the body can sustain life. If you squander them freely, as though breaching a vast reservoir, the branches and leaves will fall away and the tree will wither, losing its green.” Thus, those who grasp the Great Dao before others all nurture life by cherishing Qi and preserving Jing.

What is called “breath cultivation” was originally known as “embryonic breathing,” a method of regulating the breath and nurturing Qi (vital energy) in Daoist practices for guiding and nourishing life. Embryonic breathing is like a baby growing in the womb. If the breath ceases, it is as though the seas have dried up and rivers have overturned, or leaves have fallen and branches withered, losing their green vitality. Thus, from ancient times, those who first realized the Great Dao all preserved themselves by cherishing the breath and nourishing their vital essence and Qi.

Breath cultivation was originally known as “embryonic breathing.” A baby takes no food for ten months in the womb, yet gradually grows and matures because it receives pure, innate Qi. At that time, there is no deliberation; the baby is still and settled, receiving the transformations of primordial Qi. Its joints and organs form naturally. Why would it need to guard against hunger and thirst as people do after birth? Once the baby is born and begins to inhale the air outside, it cries. It also begins to experience dryness and dampness, hunger and fullness, and seems to develop thoughts. In this way, it loses its primordial Qi.

If a person can use the Qi within the body as a baby does in the womb, while holding the hands firmly and guarding the One—gathering the mind and focusing on unity—this is called “embryonic breathing.” Sang Yuzi comments: It is incorrect to say here that primordial Qi is lost after birth. If inhaling the air outside caused a person to lose primordial Qi, there would be no living people in the world.

The Lotus Sutra says that whether walking, standing, sitting, or lying down, one should keep body and mind at peace. This too shows that Qi governs the mind: when thoughts are improper, Qi becomes disordered; when thoughts are upright, Qi becomes upright. Every gesture and movement, every joy and anger, sorrow and pleasure, is stirred by the mind. The mind’s activity and stillness are also linked to the breath. Qi is influenced by intention, while intention follows the mind. When the mind is calm, Qi remains whole; when Qi is abundant, the body is healthy. When the breath dissipates, the spirit also perishes, and in the end the body turns to dust.

This is why physicians first examine the pulse: to observe the Qi of the Five Zang organs and the four seasons, determine the roots of various illnesses, and only then choose medicines and prescriptions. If people can become aware of their breath and attend to its movement in and out through the mouth and nose, regulating it without forgetting, even for a moment, the Five Zang organs will naturally come into harmony, the pulse will be steady, and the breath will flow freely.

Human beings and Heaven and Earth are originally one. The Qi of Yin and Yang mingles and interpenetrates; a person’s skin, marrow, organs, as well as nutritive Qi and defensive Qi—the Qi that circulates within the body and nourishes and protects it—…

A person’s breathing in and out, and the body’s sensations as it responds to changes in cold and heat, all correspond to the movement of the two vital energies of Yin-Yang and the Five Phases in Heaven and Earth. From this we can understand that when the workings of Heaven and Earth fall out of balance, the energies of Yin-Yang also become disordered; when the organs are out of harmony, the channels and vessels develop illness. Diseases caused by external pernicious influences often begin with wind; those caused by internal factors often begin with a disorder in the movement of Qi. Thus the scripture says that when the mind is calm, detached, empty, and still, free of desire, the true Qi—the vital energy within the human body—can flow smoothly. When the spirit is kept within, how can illness arise? This saying is indeed well founded.

Therefore, people should understand the relationship between the body and spirit and care for them properly, so that both may be preserved. They should also distinguish illnesses caused by internal and external factors, and be careful in regulating and cultivating themselves. Qibo Gao, the title of an ancient physician, said: “Those who take Qi as food can become perceptive and extend their years; those who take grain as food may be wise, but their lifespan is limited.” What, then, is the aim of practicing the absorption of Qi? It is said that when the practice reaches a certain level, Qi transforms into blood, blood into Jing, and Jing into marrow. In the first year, Qi is changed; in the second, blood; in the third, the channels; in the fourth, the flesh; in the fifth, the marrow; in the sixth, the sinews; in the seventh, the bones; in the eighth, the hair; and in the ninth, the body. In this way, the thirty-six thousand spirits are fully present within oneself, and one ultimately transforms into a true immortal, known as a Perfected Person. These teachings are profound and subtle, yet their principles can be investigated.

Those who cultivate the Dao are also of three levels, each showing different qualities according to their circumstances and the time at which they begin. People of the highest level are naturally empty, calm, and at ease. Their minds are refined, and their words and actions accord with reason, without fault. They seem to have had a foundation for cultivating the Dao from the beginning. Entering the Dao is like a stone falling into water: they follow its natural course without obstruction.

People of the middle level may hold high office, enjoy prominence, possess great wealth, or have a name and reputation. They hesitate over whether to advance or withdraw, and even a moment’s delay may let an opportunity slip away. After hearing the Dao, they often dwell on it and cannot sleep soundly. When they think of fame and profit, they cannot find peace all day. The two thoughts contend within them. If they can let their yearning for the Dao prevail, they can preserve themselves; but amid hesitation and wavering, they often miss six or seven opportunities out of ten.

Those below the middle level have missed two crucial opportunities and drifted into old age, their strength diminished and their spirit depleted. Even if they still enjoy a generous stipend, their life is like daylight nearing its end. Only then do they regret what has passed and begin to follow the right path. If they can practice with single-minded resolve and renewed effort, they may still recover one or two parts. The sages of old felt deep sorrow for such people and left these words deliberately, hoping that those who come later will recognize their own natural foundation and truly give rise to faith.

The Dao of Heaven runs on, vast and distant, while all things in the world differ from one another. Human beings are the most precious, yet they too are governed by the changes of Yin-Yang. The Dao of Heaven is level and easy to follow; those who cultivate it will not lose their way. Why are people so confused, wandering about and following one another? Life is brief, and one’s nature and life gradually decline. When relatives and friends are parted by death, people weep in grief. Why not cultivate the method of taking in Qi and dwell together with the immortals?

A scripture says, “No blessing is greater than being alive; no calamity is greater than death.” To seek long life, one should keep the stomach and intestines clean; to seek immortality, the intestines should contain no filth. The living can ascend to become immortals, while the dead turn into ghosts: immortals rise to the Great Clarity, the Daoist realm of pure, empty heavens, while the dead return beneath the earth. Thus, those who eat the Five Grains have intelligence, while those who take in Qi, the vital energy spoken of in Daoism, possess spiritual nature.

Therefore, giving up grain and abstaining from food is a way to seek life; bringing the Qi of Yin-Yang into union and returning Jing and Qi is the most precious treasure. If one cultivates this regularly, one can prolong life. Why indulge one’s desires and let oneself grow old? Even a thousand gold pieces buried with the dead cannot make up for it; in the end, weeping and lamenting bring only regret. How much better to take in Qi in stillness and Wuwei (non-action). Persist in the practice without slackening, and one can ascend to the boundless heavens.

Yet many people in the world are arrogant and foolish, eager for glory and wealth, coveting riches, fame, and beauty, while wearing down their spirit and dissipating their strength. Even if they attain wealth and rank, the danger of death remains close at hand; life is like morning dew, gone in an instant. Still, they do not understand that taking in Qi and abstaining from grain are also ways of cultivating the Dao.

The scripture says that those wishing to learn the Daoist method of nourishing Qi through breathing and visualization may begin on the ninth, eighteenth, or twenty-seventh day of the second or third month of spring, or on days such as Jiachen, Yisi, Bingchen, and Dingsi. In the terminology of traditional date selection, these are days considered auspicious for undertaking activities, known as wang, xiang, cheng, and man.

For practice, build a quiet, secluded room in the mountains or woods. Ideally, a sweet spring that flows eastward should be nearby, and the room should face the sun. First bathe in water boiled with orchids. Then visualize the Jade Chamber—the cultivation site near the lower Dantian—about one inch across. The Jade Chamber is located roughly three inches below the navel. Focus your visualization on the Jade Chamber while turning your inner gaze toward the middle Dantian, then guide the Qi within your body down toward the lower Dantian.

Before practicing, remove the hair inside your nostrils. Then lie on your back with your feet five inches apart and your arms five inches from your body. Close your eyes and hold your hands firmly clenched, like an infant’s fists. Use a soft pillow woven from rushes or reeds, three inches high. If you have an ailment in the chest, raise the pillow to seven inches; if the ailment is below the navel, you may use no pillow.

Once you begin circulating Qi, stop eating raw vegetables, the pungent Five Foods such as scallions and garlic, and meat or fish. If you wish to abstain from grain while practicing Qi circulation, reduce your food by one mouthful each day; after ten days, you can stop eating. After two or three days, you may feel hunger or discomfort in your abdomen. At that point, you may eat nine good dates, or nine cakes made from Atractylodes-type herbs, each about one inch square. Do not exceed this amount in a day and a night. If you do not feel like eating, do not force yourself. You may drink five or three sheng of water each day, but do not stop drinking water. Keep a date pit in your mouth; it can reduce the depletion of Qi and stimulate the production of saliva.

The scripture says, “The Dao is Qi”—the vital energy of life as understood in Daoism. Cherish this vital energy and you can attain the Dao; attain the Dao and you can live long. “Jing is Shen”—the human spirit and its numinous workings. Treasure Jing and Qi, and Shen will become clear; when Shen is clear, life can endure.

Circulating Qi is also called refining Qi. During practice, keep the body straight and lie down firmly. Slowly moisten the mouth with saliva and swallow it. Here, “sweet spring” refers to saliva in the mouth, also known as the “Flower Pond.” Then gently inhale vital energy through the nose and guide it slowly; do not inhale too quickly or too deeply. Once the breath is full, count five breaths, then slowly exhale once. Count each breath on your fingers until you reach ninety. If you feel bloated or restless, stretch a few times, then continue. Four sets of ninety breaths, totaling three hundred and sixty, count as one round. The text says that with sustained practice, various illnesses will gradually disappear.

After exhaling, when preparing to inhale, first breathe out a little, then let the breath move gently in and out two or three times before inhaling through the nose. Without this preparation, the breath may become disordered. As you inhale, Qi rises; as you exhale, Qi flows downward. After practicing for a long time, you will feel Qi circulating throughout the body.

If your Qi practice is not yet steady and you feel tired, practice in sets of ninety breaths: three sets, totaling two hundred and seventy breaths, make one round. While circulating Qi, let the breath fill the internal organs. Do not exhale in great gulps; keep the Qi within the body, swallowing once every ninety breaths. If you feel that you have not swallowed enough Qi, build up another ninety breaths. Three sets are sufficient; do not rush to count them all at once. During practice, imagine Qi rising from the hairline, flowing to the limbs, then descending naturally to the “Three Stars.” The “Three Stars” refers to the penis and the two testicles.

The scripture also says that Qi practice is generally done from the first through the fifteenth day of each month, visualizing Qi dispersing from the ten fingers. From the sixteenth day to the end of the month, visualize Qi dispersing from the ten toes. With long practice, it is said, you will feel the breath coursing through your hands and feet. Continue practicing, and the body will gradually become light and strong, the Qi channels supple, and Qi and blood able to nourish the joints of the limbs. The scripture regards Qi practice as a path to long life and attributes the longevity of the numinous tortoise to breathing in Qi.

After each session of Qi practice, if you wish to eat, begin by drinking rice broth or thin porridge, gradually increasing the amount by one mouthful each day. After ten days, you may eat soft rice, but do not eat until you are full.

The text says that breath circulation is thought to help the spirit tortoise live for a long time because it sustains itself by nourishing its breath. After practicing breath circulation, if you wish to resume eating, begin by drinking rice broth or eating thin porridge. Add one mouthful each day, increasing gradually. After ten days, you may eat softer rice, but do not eat until you are full.

The text says that when you first begin practicing breath circulation, your breathing is often still uncoordinated. It may cause coughing, counterflowing breath, or coldness in the limbs. With continued practice, these conditions will gradually improve. According to the text, after sustaining breath circulation for 360 breaths—“four nines,” or four times nine, refers here to a certain number of breaths—the body will relax as though its clothes had been loosened, and the joints will seem to stretch open. Only after long practice will you sense the breath moving through the body, circulating everywhere, nourishing the body and moistening the skin, filling the five organs and six viscera, and helping to dispel the hundred illnesses.

When you first practice breath circulation, begin by letting the body settle and relax. If you feel that your breathing and body are out of harmony and the body is unsettled, stop for a while and regulate the breath until it is even, then continue practicing. Once the breath flows freely, the body will settle; when the body settles, the breath through the nose will become calm; and when nasal breathing is calm, you will sense clear Qi arriving. You may then feel warmth in the body and begin to sweat frequently. At that point, do not get up at once. Remain still and regulate yourself gently, allowing this state to continue for a while.

While practicing breath circulation, do not let your mind be filled with anger or worry, since these emotions disturb the breath and impede its flow. Focus your mind and hold to unity, and the upright Qi will arrive. When it does, your mouth will feel sweet and fragrant, saliva will increase, and your breathing will become fine and long. Long breaths bring calm to the five organs; when the five organs are calm, the breath in each flows freely. The text holds that by focusing your mind and regulating your breath in this way, you can prolong your life.

The method of breath circulation is to inhale gently through the nose, then exhale through the mouth. This is called “long breathing.” Inhalation has only one form: breathing in. Exhalation has six forms, called hu, chui, xi, he, xu, and si. Ordinary breathing consists simply of one inhalation and one exhalation; the breathing methods described do not go beyond these. The method of breath circulation practiced by Daoist cultivators should be performed at the appropriate time...

In cold weather, one may use the “blowing” method; in mild weather, one may use the “exhaling” method. Blowing disperses heat, while exhaling drives out wind. “He” dispels vexation, “xi” makes Qi descend, “xu” disperses stagnation, and “si” relieves fatigue. When people are utterly exhausted, they often involuntarily make “xu” or “si” sounds. These two sighs are unsuitable for practicing prolonged breathing and are also avoided by Daoist practitioners of Qi circulation, who regulate the breath and move Qi through the body.

The Method of Master Taiwu for Nourishing Qi (nourishing Qi means cultivating the breath through methods such as regulating respiration)

The human body depends on Qi, and Qi in turn depends on the body. When Qi is abundant, the body can remain sound; when Qi is depleted, the body declines and dies. Therefore, all who understand the art of nourishing life train the body and cultivate the breath in order to preserve life. A body that exists without Qi has never been known.

The human body depends on Qi (vital energy) to exist, and Qi in turn relies on the body. When Qi is abundant, the body is sound; when Qi is exhausted, the body dies. For this reason, those who understand how to nourish life invariably exercise the body and regulate the breath to preserve their lives. There is no such thing as a body without Qi. That Qi and body depend on one another and together constitute life is perfectly clear.

I have long admired the Dao (the Way) and searched widely through scriptures and cultivation formulas. I have practiced circulating Qi and maintaining inner truth for more than thirty years. Yet none of the methods I have heard or seen has satisfied me. During the Dali era, I happened to meet Lord Wang. Returning from the Northern Marchmount, he stopped in Gaoyou and leaned on his staff. Our eyes met, and I sensed he was an extraordinary man, so I invited him to speak with me. Indeed, he was a gentleman who had transcended the worldly and attained the Dao through cultivation. Seeing how sincerely I sought the Dao, he taught me the methods of breathing in and out—the essentials for regulating the breath and caring for the body. Their principles are profound and difficult to convey fully in words.

Lord Wang often said that the essential methods of cultivating the Dao are not found in the scriptures but are transmitted through oral instructions. The methods of absorbing Qi known as the Two Luminaries, the Five Buds, and the Six Wu all involve taking in Qi from outside the body. External Qi is forceful and fierce, and does not belong to the path of internal cultivation, so these methods should not be practiced lightly. As for Qi that is harmonized and properly regulated within, it is called “embryonic breathing”—a quiet, natural breath like that of a fetus in the womb. It is already within the body and need not be sought outside. Without the oral instructions of an enlightened teacher, even the most strenuous effort will ultimately bring little achievement.

What I have recorded here comes entirely from my teacher’s instruction. My aim is to explain its essential meaning, not to invent anything from my own shallow understanding. Lord Wang often said to me: “The Old Lord—Laozi’s honorific title in Daoism—said, ‘My life is in my own hands, not determined by Heaven and Earth.’ He also said, ‘I share one Qi with Heaven and Earth, and each of us moves and regulates itself. How, then, could Heaven and Earth cause me to die?’ These are the true words and the essential instructions.” Practitioners should reflect on them again and again. Having received my teacher’s instruction, how could I fail to remember and follow it faithfully? Those who happen upon these oral instructions should guard them carefully and not pass them on or reveal them lightly, lest they bring misfortune upon themselves.

The “Method of Cultivating the Dao by Taking in Qi” (a practice for nourishing health through regulating the breath and absorbing Qi) says: One generally practices each day while lying on one’s back, gathering the mind and letting no stray thoughts arise. Hold the breath, clasp the hands firmly (a traditional practice gesture in which the hands are made into fists and the fingers drawn in), inhale through the nose, and exhale through the mouth so softly that the sound is almost imperceptible. When the breath feels sufficient, hold it until the soles of the feet begin to sweat. Begin by counting to two, then gradually work up to more than a hundred. When you have held the breath as long as you can, gently breathe out a little, inhale a small amount, and then hold the breath again. When the body feels warm, exhale using the “He” sound; when you feel cold, exhale using the “Chui” sound.

It is said that once you can count to a thousand, you can go without grain and medicine, needing only to drink a cup of wine or water from time to time to keep the stomach and intestines clear. When you can count to five thousand, you will be able to come and go wherever you please. You will naturally understand your progress through experience and gain the ability to enter water and lie there.

The scripture then says that the key to nourishing life through ingestion lies in perseverance. Only after the True Qi is abundant can a response arise. If you indulge your thoughts and become immersed in desire, yet hope to become an immortal and ascend, it is impossible. Even accomplished immortals and adepts cannot reach such a state before their cultivation is complete, so how much less can ordinary people? If you trust the words of the ancients and practice diligently, you will naturally come to understand through experience.

“Mozi’s Method of Holding and Circulating the Breath” is the title of the next section, referring to a method of breath retention and circulation associated with Mozi.

Laozi says: The method of long life lies in circulating Qi and nourishing Shen, exhaling the old Qi within the body and inhaling fresh Qi. Let the breath move through subtle passages of entry and exit, without allowing the body’s spirit and Qi to disperse, and one can live for a long time. “Mysterious” has upper, middle, and lower aspects, referring respectively to the nose, the mouth, and the genitals. The nose, mouth, and genitals are all also called “gates of life”—the portals through which the Qi of life enters and leaves.

Laozi also says: Life does not come around a second time, so one should follow the Dao and cherish it. The Dao is the root of Qi. Cherish and nurture Qi, and you can attain the Dao; attain the Dao, and you can live long. Shen is Jing. Nurturing Jing makes the spirit abundant, and when the spirit is abundant, one can live long. Setting Qi in motion is called following the Dao; storing and nourishing Jing and Qi is called treasuring them. Circulating Qi is also called refining Qi, and is known as “long breathing.”

The method of circulating Qi is as follows: Lie on your back with your body straight, hands held firmly in fists, and swallow saliva three times after rinsing your mouth. In daily practice, inhale through the nose and exhale through the mouth, slowly draw in the abdomen, then draw Qi in through the nose. Do not inhale too fully, as an overfull breath is difficult to regulate. At the beginning of practice, inhale for five breaths and then exhale once. As each exhalation is nearly complete, swallow saliva once, then inhale through the nose; otherwise, you may find yourself breathing too frequently. When inhaling, Qi moves upward; when exhaling, it flows downward. Practitioners will feel Qi spreading throughout the body.

When circulating Qi, from the first to the fifteenth day of the month, visualize Qi emerging from the ten fingers of both hands. From the sixteenth day to the end of the month, visualize Qi emerging from the ten toes. After practicing for a long time, once you feel Qi passing through your hands and feet, you will be able to hold your breath without breathing and thereby live long.

Whenever you practice circulating Qi, first let the body settle and the breathing become even. Do not force the breath with your intention. If the body and breathing are still unsettled, stop practicing for a while; resume once they have come into balance.

To practice guiding Qi (vital energy), first let the body settle and the breath become calm. Do not use intention to forcefully control the breath. If the body and breath are still unsettled, stop and wait until they are calm before practicing again. Keep at it regularly, without growing weary.

When the breath has been regulated, the body will settle; when the body settles, the breathing through the nose will become calm. Once the nasal breathing is calm, clear Qi—pure and even breath—will arise. When it does, you will become aware of it, and your body will grow warm and perspire. At this point, do not let the body move suddenly. Quietly nurture and regulate the breath, and try to sustain this state for as long as possible.

You should put aside emotions such as anger and sorrow. When emotions subside, the breath will not become disordered; when the breath is steady, upright Qi will arise. Once upright Qi arrives, saliva will no longer form in the mouth, and the nasal breathing will become fine and prolonged. As the breath grows long, the five viscera will settle, and the Qi of the organs will flow according to their own patterns. In this way, the hundred illnesses recede; food tastes sweet, sight and hearing grow keen, and the body becomes light and strong. One may then extend one’s years and attain long life.

From midnight until noon is the time when life-giving Qi moves; from noon until midnight is the time when deathly Qi moves. During the movement of life-giving Qi, lie on your back, close your eyes, clench your fists, hold your breath, and count inwardly to two hundred. Then open your mouth and exhale. Gradually increase the count each day. Practicing this can make the body and spirit complete and settle the five viscera.

If you can hold your breath and count to two hundred and fifty, the spirit of the Crimson Palace—the inner landscape palace associated with the heart—will abide in the Muddy Pellet, the inner landscape palace in the head, and the Qi of the Dantian (energy center) will remain full. At a count of three hundred, the Canopy of Flowers, the inner landscape palace associated with the lungs, will become bright; the ears and eyes will grow keen; the whole body will be free of illness; body and spirit will be complete; the five viscera will be settled; and harmful Qi will no longer intrude. The Jade Maiden, a spirit who protects the practitioner, will obey your commands, and the Director of Destinies, who governs lifespan, will enter the practitioner’s name in the register of long life.

The method of ingesting Qi orally transmitted by the Elder Wang of Great Clarity

The oral instructions in this scroll were all transmitted by the Old Master Wang of Tuokong in the Yang household. No one knew the Old Master’s age. People saw him appear and disappear, always at ease in his movements; at times he seemed to die in one place, only to reappear somewhere else. He left the human world many times by changing his form as a cicada sheds its shell, so people of that era called him the “Old Master Wang of Tuokong.” He often visited the Yang household and said his surname was Wang, but no one knew where he came from. Whenever he encountered someone resolved to cultivate the Dao, he passed on these oral instructions. He said that if these secret methods were transmitted to an unsuitable person, calamity would befall the teacher. This scroll of instructions is for those who have already established some discipline in their practice and are resolved to cultivate the Dao; it is not an introductory method for beginners. Since practitioners must initially combine their practice with dietary nourishment, the text mentions food repeatedly. The method of ingesting Qi—cultivating through regulated breathing and swallowing breath—is extremely subtle. In particular, it must be paired with fasting, so that the Qi of grain-based food is completely eliminated from the body. If one practices this method with care, ascent into the path of the immortals will not be far off.

Ordinary people have three blockages in the abdomen. The first lies below the heart, in the stomach; beginners who ingest Qi often feel fullness and distention there. Eat a little less and practice over a long period, and gradually the breath will feel unobstructed and begin to descend. The second blockage lies below the zang organs in the abdomen; during practice, one may feel fullness in the intestines. With time, the breath will seem to reach the navel. The third blockage lies in the lower Dantian, the practice area in the lower abdomen. There too is a blockage. One must remain resolute and let the breath pass through; only then will one feel Qi moving throughout the body. Even so, the Qi has not yet entered the Jiu center, the name given in the source to a site used in cultivation. Later, if one feels that the breath in the Jiu center can be made to issue forth, it is said that one can use it to treat other people’s illnesses.

At the beginning, one must settle body and mind in a quiet, peaceful place, regulate the breath, still the spirit, and practice with focused care and persistence. Once the breath has entered the intestines, one can practice while walking, standing, sitting, or lying down without interfering with daily activities. If the Qi in the stomach has not yet descended into the intestines, one must not practice this way, or the method will be difficult to master. When first practicing the ingestion of Qi, pause the breath briefly while inhaling, as though holding it in and letting it fill the chest and abdomen. When exhaling, breathe out about two thirds of the way, pause briefly, and then swallow the breath. After swallowing, continue practicing in the same manner.

When the Qi has filled the abdomen, stop for the time being; still, practice at four set times throughout the day and night. Beginners may feel as though their breath is blocked and their abdomen is full. When exhaling, first breathe out about two-thirds of the air, pause briefly, then swallow the Qi. After swallowing it, continue practicing.

When the abdomen has filled, stop as well. Practice at four times throughout the day and night because, at first, Qi has not yet entered the Dantian (the internal alchemy center in the lower abdomen) and is easily dispersed. Once you focus on guiding Qi into the Dantian, it will not dissipate even if you temporarily stop practicing swallowing Qi. The “four times” here are morning, evening, midnight, and noon. If you feel fullness but have not swallowed Qi, chew a little licorice; cinnamon bark may also be used, and the sensation of fullness will subside. Before the Dantian is full, the sensation will not reach that degree. As original Qi, the body’s fundamental vital energy, moves downward, a slight feeling of oppression naturally arises. Keep this method secret and do not pass it casually to unsuitable people.

Master Tanluan’s Method for Swallowing Qi

First sit comfortably, extend both hands and rest them on your knees. Loosen your belt and relax your body. In your mind, contemplate the equality of the nature of all things, with no distinction between life and death. After about the time it takes to eat half a meal, close your eyes, lightly touch your tongue to the roof of your mouth, and slowly exhale at length once or twice. A person beside you can hear your breathing: at first it is rather coarse, then gradually becomes finer. The Qi method…

At the beginning, sit comfortably with your hands open on your knees. Loosen your sash and let your body relax naturally. In your mind, contemplate “the equality of the nature of the Dharma”: the nature of all things is equal and without distinction, and there is no difference between life and death. After the time it takes to eat a meal, close your eyes, rest your tongue lightly against the roof of your mouth, and slowly exhale one or two long breaths. Someone beside you should be able to hear the breath moving in and out. At first it is rather coarse, then gradually becomes finer. After exhaling more than ten times, you will be able to hear your own breath.

If you feel pain or itching anywhere in your body, imagine the breath leaving from that place. If you feel something unusual happening in your body, continue exhaling slowly and at length, letting the breath grow gradually from fine to coarse. After ten breaths, return to the state you began in.

Someone asked, “When regulating the breath at the beginning, why should it go from coarse to fine? And at the end, why should it go from fine to coarse?” Luan replied, “In ordinary life, moving, looking, eating and drinking, walking and sitting, and speaking are all coarse activity.” Sangyuzi explained that when practicing breath cultivation, eating and speaking before and after practice are part of daily life. Master Luan wanted practice to connect with ordinary life, so that the state at the beginning and end would not change abruptly.

After waking from sleep, regulate your breath with focused attention as described above, as carefully as a tiger carrying its cub. Do not hurry or dawdle, and do not concern yourself with whether you feel hot or cold. First clean the room thoroughly. Your dwelling should allow your mind and spirit to remain undisturbed and your body and skin to be at ease.

It is also said that one can tell when the body’s “Four Great Elements”—earth, water, fire, and wind, which make up the body—are out of balance by observing the lips and mouth. A feeling of cold indicates an increase in wind; heat, an increase in fire; slipperiness, an increase in water; and roughness, an increase in earth. If there is neither cold nor heat, neither roughness nor slipperiness, the elements are in harmony. Other signs can also be observed: sounds indicate an increase in wind; trembling of the body indicates an increase in breath; itching indicates an increase in heat; and excess saliva indicates an increase in water. If there are no sounds, trembling, itching, or excess saliva, the elements are in harmony. Restlessness of the heart indicates that heat is congested; worry and palpitations indicate that breath is congested; and a wandering mind indicates that water is congested. If there is no restlessness, no palpitations, and no wandering of the mind, the elements are in harmony.

The Four Great Elements can fall out of balance for internal or external reasons. Cold and heat, hunger, emptiness, overeating, and fatigue are external causes. Pursuit of fame and profit, joy and anger, sights and sounds, flavors, and all kinds of thoughts are internal causes.

Let the rhythm of breath regulation follow its own nature. The breath should flow continuously, as if present but without deliberate effort. Simply avoid clinging to “being alive” as something to pursue; this is wiser than devoting yourself single-mindedly to preserving life.

All kinds of cultivation manuals say that during breath regulation one should not hear the sound of one’s own breathing. Luan, however, says that the breath is initially coarse and gradually becomes fine, then turns from fine to coarse again. At first I found this puzzling. But when I read the later phrase “let everything follow its natural course” (allowing the breath to change naturally), I understood: deliberately practicing a shift from coarse to fine and then from fine to coarse is intended for people at a lower level of cultivation, so they do not strain themselves or struggle against nature.

Still, the breath should gradually become subtle until its sound can no longer be heard. This is the superior method. As the breath grows subtler and subtler, until no sound or trace of breathing remains, the principle of fetal breathing—the state of cultivation in which the breath is so subtle it seems like a fetus breathing in the womb—is fully realized. It is regrettable if someone achieves results in cultivation yet remains confined by the written words, clinging to the prescribed sequence of changes from coarse to fine and back, and thereby goes against nature. How, then, could this principle be left unexplained?

◎ The Essential Formula for the Subtle Practice by Which Great Master Bodhidharma, While Alive, Preserved His Form and Cultivated the Inner Truth (Bodhidharma, the founding patriarch of Chan Buddhism)

In the past, in the West (the “Western Kingdom” referred to in this text), I learned from Master Baoguan the wondrous fetal breathing method that enables a person to preserve the body and remain in the world, and received his secret instructions. I asked my master, “Now I wish to travel east to Zhen’dan (China) and other places to spread the esoteric teachings of the mind-ground. People in those regions often suffer disasters from cold and heat, and when they fall ill, they often die. I hope to spread the teachings of the mind there, so that people may preserve their bodies, escape disasters and epidemics, and remain in the world for a long time without dying. Can this be done?” My master said, “It can.” I asked again, “How can it be done?” My master replied:

“Everyone who is born will eventually die. The root of life begins with fetal breathing: spirit and essence-energy join and gather, transforming into form. This is the basis of birth. Original Qi is the foundation on which a person’s life depends; Qi arises through spirit, and the body takes shape through Qi. Without Qi, the body cannot form; without a body, Qi has nowhere to dwell.

“When a person is first conceived, they lie beneath the mother’s navel and pass through three months of undifferentiated existence. The mysterious female (a reference to the breathing passages, such as the mouth and nose) gradually takes shape. Once formed, it receives the mother’s breath in secret, like a melon blossom. Thereafter, in the womb, when the mother exhales, the fetus exhales with her; when the mother inhales, the fetus inhales with her. This continues for ten months. When its breath is full, its body has grown, and its awareness is complete, it leaves the womb and is born.

“How sad! The mother knows only that she loves and delights in her child, but does not know that she is thereby draining her own body. She is harmed because she parts with her bodily substance and diminishes her original Qi, becoming the cause of the child’s birth. After ten months the child is born, its emotions showing on the outside; it grows into an infant and can point to its chin and laugh. The teachings left by the sages of antiquity say that only after losing the Dao did people speak of De. This is one of the fundamental reasons people lose their natural simplicity. When the child grows, the mother grows weak.

“People in the world do not understand that as the mother raises the child and the child grows, the mother also grows weak. This is why I know that Shakyamuni Buddha taught people to honor their parents and repay the kindness of their upbringing and nursing. That is precisely the meaning. Alas, people in the world do not understand…”

When practicing the Dao, if the mind is constantly pulled by things in the outside world, one will not understand the art of fetal breathing—the practice of regulating the breath and settling the mind and spirit—and will not know how to nourish the body and prolong life. This is precisely why those who teach later generations urge them to honor their parents and repay the kindness of their upbringing. Alas, people in the world do not understand this.

Those who practice the Dao should keep the mind from being stirred by external circumstances and rest in the source; keep thoughts from scattering in every direction and guard the breath within; and prevent the spirit from being dissipated outward, lest it become exhausted and harmed. Know that the mind governs thought and breath; Qi is the foundation of the body, and the body is the dwelling place of Qi. Shen and the body depend on each other and sustain life together. If anything in this arrangement goes wrong, it violates the fundamental principles of life. How, then, could life be sustained for long?

By the age of twenty, ordinary people crave delicious food; their hearts are often stirred by joy and anger; their eyes are captivated by the five colors, their ears indulge in the five tones, and their bodies seek sensual pleasures. Their thoughts pursue things outside themselves. They exhaust their intelligence and burden their spirit, never resting even for a moment. As this waste continues day and night, the original, unadulterated foundation of life is gradually depleted. In the end, the body declines, the breath disperses, and life is cut short. The body withers, and the soul is drawn along by harmful karma, losing its bodily dwelling.

Thus, when the mind grows still, the spirit becomes calm and content. When the spirit is calm and content, blessings arise; when blessings abound, the Dao grows in turn. The mind becomes more complete and clear. Once one has penetrated the mysterious, even when the mind perceives something and responds to circumstances, it is not dragged along by external things. The sages understood that directing the mind outward without restraint brings no benefit. They therefore returned to the root and went back to the source. By grasping the key to fetal breathing, one can attain long life and avoid death. The principle is clear.

The scriptures and treatises also ask: “How can the child and mother within the body be kept together for a long time?” A wise person who can preserve them can thereby extend life. The saying “Shen is the child of Qi, and Qi is the mother of Shen” means that Shen and Qi depend on each other: when Shen moves or rests, Qi moves or rests with it. The mind can govern Qi, while consciousness also depends on Qi to become settled. To seek long life, one must unite Shen and Qi, keeping the mind free of thoughts, from chasing outward, and from restless movement in or out, while maintaining clarity and stillness.

Practice in this way, and you will accord with the true Dao. Practice diligently, rather than lingering over elaborate explanations. The “Gate of the Mysterious Female,” the Daoist source of life and gate of generation, is also the gateway to long life. If you also follow the way of compassion, nourishing and helping living beings like sweet dew, you can extend kindness widely and accumulate blessings in the human and heavenly realms.

Do not let external things, sights, sounds, desires, or tastes pull you along. Keep the mind, spirit, hun, and po settled and clear; bring Shen and Qi into harmony, let them circulate through the organs, and regulate the breath so that it responds to the body’s upper and lower parts. With sustained practice, Shen and Qi will gradually become clear. Once they are clear, they can illuminate the five organs. When the Qi of the five organs is in harmony, Shen and Qi can reach the limbs.

Thus, the sages once turned their attention inward for three days in succession, focusing on and holding to a single thought. They nourished body and mind with their spirit, preserving it continuously without interruption. Persisting in this practice over time allows Shen and Qi to flow through the five organs and the limbs. The principle behind these words can be examined and understood. Ordinary people, however, often separate Shen from Qi. Unable to practice in this way, they cannot be said to truly preserve and nourish them.

If one does not understand how the “child and mother” are to remain together—that is, how Shen and Qi depend on and guard one another—Qi may move through the body with the breath, while Shen remains outside, exhausted by ceaseless activity. The mind is then often disturbed and becomes clouded. When Shen is not clear, the body’s original harmonious Qi gradually dissipates and can no longer remain with Shen.

People often make use of the Dao without knowing that its foundation lies in giving primary importance to the body and spirit. If they do not know how to guard what is within and instead focus single-mindedly on external things, the body, like a dwelling, becomes empty and fragile, then gradually declines. How much further from the goal are those who do not understand the Dao, exhaust themselves with worry and thought, and never allow Shen and Qi to focus on the Qi Sea—the place where Daoist inner cultivation preserves and nourishes original Qi—yet hope for long life? If one understands where Shen and Qi arise, that is, the heart…

The key to cultivation lies in singleness of focus. Once this is understood, the principles become easy to see. If one does not know where Original Qi arises and simply lets the breath come and go naturally while busily searching through written texts, the most this can do is ease the flow of breath, regulate the five internal organs, and aid digestion. How could it return the hun and po souls to their proper places, replenish Qi and blood, and nourish the brain and marrow?

The breathing of ordinary people differs from that of sages. When ordinary people breathe, the breath passes in and out through the throat. Sages, by contrast, settle Shen and Qi in the Sea of Qi—the root where the body’s Original Qi gathers. The Sea of Qi lies below the navel and joins with the Great Granary. It is also called the womb, and is the place where the Sea of Qi resides; it is also described as the place where mother and child unite. If practitioners of the Dao can keep their attention on the Sea of Qi and let the breath continue without interruption, they return to the root and source, to the foundation of life. Their Qi becomes firm and gathered, no longer dissipating. In this way, consciousness gradually grows still. It is said that from this one may naturally attain long life and preserve the body in the world. This is the essential key.

The master said, “When you settle into natural breathing and let Shen govern the breath, there is no perceptible movement of breath in and out through the nose. This is called true fetal breathing—a state of cultivation in which one breathes as though still in the mother’s womb.”

When ordinary people see the bodies of men and women, desire is stirred. Once desire arises, Jing and Qi descend to the genitals and are discharged. This happens because they are drawn along by desire and cannot control it. The result is the loss of Jing and Qi, which depletes the root of life.

The Xiangzi Method of Feeding on Qi

Xiangzi says: If a person can remain quiet and balanced, following things as they naturally unfold, they may attain understanding in ten months. Some people reach it in a year or two; others need three years. Those who cannot attain understanding cannot realize the Dao, but they may still prolong their lives and enjoy a ripe old age.

He also says: A person who can remain calm and composed among three armies, even surrounded by tigers and wolves, has greater ability than a thousand people. One who can remain calm at home has greater ability than a hundred; one who can remain calm beside a busy street has greater ability than ten; and one who can remain calm in mountains, forests, lakes, and marshes surpasses ordinary people in ability. People of ordinary capacity will never understand these principles. Those who can do this are able to become quiet. Those who are quiet can cut off their desires; those who cut off their desires can stop sexual relations; and those who stop sexual relations can practice grain abstinence, refraining from eating grains. Grain abstinence can preserve and cherish Jing and Qi. When Jing and Qi are preserved, one’s De accords with nature; when it accords with nature, one may attain understanding in ten months. Those who attain understanding in ten months have superior capacity. People of middling capacity may sometimes need three years; those of lesser capacity need nine years to achieve results. Even people whose capacity surpasses that of ordinary folk may not attain understanding. Some hear these teachings and do not believe them; there is no point in explaining them further. Such people are as benighted as earth, possessing a body but no vitality. As the scripture says: “The inferior person hears of the Dao and laughs aloud.”

In the morning, one may inhale through the nose and swallow the breath, continuing even while walking; then exhale through the mouth. This is called “taking in the living and expelling the dead”: drawing in living Qi and releasing dead Qi. It can be used to nourish life and prolong one’s years. The ancients regarded the time from midnight to noon as the period of living Qi, and the time from noon until midnight as the period of dead Qi. Practice when the living Qi is at its height: lie on your back, close your eyes and mouth, curl your ten fingers and clench your hands—a traditional health practice called “firmly clasping the hands”—then hold your breath and silently count to two hundred. Afterward, exhale through your mouth. Gradually increase the number of repetitions. It is said that this practice can strengthen and nourish the body and spirit, and bring stability to the five viscera.

Master Zhang Guo’s Method of Nourishing Qi

Each day, lie on your back, gather and still your mind, and let go of distracting thoughts. Hold your breath and clasp your hands firmly (a meditation gesture in which the fingers are held tight). Breathe in through the nose and out through the mouth, so gently and quietly that your breath cannot be heard. Once you have inhaled fully, hold your breath until the soles of your feet perspire. Begin counting from one or two and gradually work up to more than a hundred. When you have held your breath as long as you can, draw in a little air, then hold your breath again. When your body feels hot, exhale through the mouth with a “he” sound; when it feels cold, blow through the mouth. If you can do this one or two thousand times, you can go without grain and medicine, taking only an occasional cup or two of good wine, or drinking water to keep the bowels moving. Once you reach five thousand repetitions, you will be able to come and go wherever you please. You will know for yourself when your practice has matured; you may even be able to lie and rest underwater.

In nourishing life through ingestion, what matters most is perseverance. Only when the true Qi (the vital energy of life cultivated in practice) descends into the body can a heightened communion arise. If you indulge your whims and cling to desires while hoping to become an immortal and ascend to the heavens, it is absolutely impossible. Even immortals who have yet to complete their practice cannot reach such a state, let alone ordinary people. Simply trust what the elders have said and keep practicing diligently; in time, you will naturally gain some understanding. When the breath does not flow freely, the symptoms are no more than heat or cold, sluggishness or rapidity. Excessive slowness, heat, speed, or cold is not in accord with the Dao.

Essential Instructions on Nourishing Qi by Celestial Master Shen

Choose a time after midnight, around the fifth watch. On waking, rinse your mouth with water, then lie on your back and stretch out your arms and legs. Slowly exhale ten or twenty times. When the food Qi (the energy formed from food and drink) in your stomach has dissipated and your mind is quiet, hold your breath and let go of all feelings. Focus your mind on the Dantian (energy center) below the navel, the sea of Qi (the place in the abdomen where breath gathers, as described in Daoist Neidan practice), and remain still and quiet. Then swallow the breath two or three times, hold your breath, and use your intention to guide the Qi to the Dantian. Gradually, you will feel the Qi make a sound as it moves quietly downward into the sea of Qi. This is a sign that the Qi is circulating.

After some time, when the Qi has finished circulating, settle your mind again in the Dantian below the navel, the sea of Qi, and remain still and quiet.

…These are signs that the breath is circulating. After a while, when the circulation is complete, open the mouth and exhale slowly. Then close the mouth and swallow. Repeat this twenty or thirty times, following the method described above each time. When you feel the breath is abundant, quiet your mind and focus your spirit. Do not let emotions disturb you; let all thoughts subside. With long practice, if the saliva in your mouth tastes sweet and fragrant, and food seems more flavorful, these are signs that the practice is taking effect.

When practicing this method, first let go of attachment to the body and to the self. Guard your original Qi and hold fast to a single-minded intention. Sit calmly for a long while, allowing your mind and spirit to grow clear and steady until you enter the proper state. This is where the subtle key to cultivation lies.

◎ Master Wang’s Instructions on Qi

After the fourth watch, just as the fifth begins, sit in a quiet room on a bed with your legs crossed, facing east and sitting upright. First perform daoyin (a method of cultivation that regulates the breath and exercises the body through specific postures and movements): clasp the left hand firmly, pressing the thumb into the web between the thumb and index finger of the right hand, then raise your head and lean it back as far as you can. Next clasp the right hand firmly, pressing the thumb into the web of the left hand, and repeat the movement.

When you have finished, overlap your hands with the palms facing outward and extend them forward three times. Then support your chin with the left and right hands, three times. Place your overlapped hands on your head, and turn your head three times to the left and three times to the right. Extend your left arm outward and push into the air three times, then do the same with your right arm. Facing forward, make three pushing motions toward the ground without touching it. Then move your hands behind you and make three pushing motions into the air without touching it. These are the daoyin exercises.

After completing the exercises, calm your mind and visualize the spirits within your body. First knock your teeth together and call out your own name. Then silently recite the spirits of the five viscera, the Triple Burner (the areas through which Qi circulates in traditional Chinese medicine), the Three Hun and Seven Po (the soul aspects described in Daoism), the head and face, the hands and feet, and every part of the body, asking them to protect and support you.

Next visualize the sun before you and the moon behind you; on your left is the Azure Dragon, and on your right the White Tiger; above your head is the Vermilion Bird, and beneath your feet the Black Tortoise. In this way, visualize the divine beasts of the four directions guarding you.

Then visualize the Seven Luminaries (celestial bodies associated with the movements of the heavens) corresponding to the five viscera. The lungs correspond to Kui, the liver to Gan, the heart to Kui, the spleen to Pi, the gallbladder to Bi, the left kidney to Zuo Shen, and the right kidney to Piao. Visualize the True Lords (a honorific title for spirits) descending into their corresponding viscera, and silently recite seven times in your heart.

Next visualize the Twenty-Eight Lunar Mansions (the ancient division of the sky into twenty-eight celestial regions) spread throughout your body, assisting the Seven Luminaries. Visualize them in the following order: begin with the Horn Mansion at the left wrist; the Neck Mansion corresponds to the left elbow; the Root and Room Mansions to the left shoulder; the Heart Mansion to the right hip; the Tail Mansion to the right knee; and the Winnowing Basket Mansion to the right ankle. Then begin with the Dipper Mansion at the right wrist; the Ox Mansion corresponds to the right elbow; the Girl and Emptiness Mansions to the right shoulder; from the heart down to the left hip corresponds to the Rooftop Mansion; the Encampment Mansion to the left knee; and the Wall Mansion to the left ankle. Then begin with the Legs Mansion at the right ankle; the Bond Mansion corresponds to the right knee; the Stomach Mansion to the right hip; and the Hairy Head Mansion to the heart. From the heart to the left shoulder corresponds to the Net Mansion; the Turtle Beak Mansion to the left elbow; and the Three Stars Mansion to the left wrist. Then begin with the Well Mansion at the left ankle; the Ghost Mansion corresponds to the left knee; the Willow Mansion to the left hip; and the Star Mansion to the heart. From the heart to the right shoulder corresponds to the Extended Net Mansion; the Wings Mansion to the right elbow; and the Chariot Mansion to the right wrist. Then begin again with the Horn Mansion at the left wrist.

Then, following the order of the twenty-eight lunar mansions, visualize them in sequence throughout the body. From the right hand, move along the body to the left shoulder, visualizing the Well Mansion. Then visualize the Beak Mansion at the left elbow and the Three Stars Mansion at the left wrist. Next, begin at the Well Mansion at the left ankle and proceed in order through the Ghost Mansion at the left knee and the Willow Mansion at the left hip, continuing up to the Star Mansion at the center of the chest. From there, visualize the Extended Net Mansion at the right shoulder, the Wings Mansion at the right elbow, and the Chariot Mansion at the right wrist. Then begin with the Horn Mansion at the left wrist and visualize in a circle around the body, ending at the Chariot Mansion at the right wrist.

Visualize thirteen locations throughout the body, symbolizing the leap month in the year. Counting the mansions arranged alternately on the left and right, twelve locations each hold two mansions, while the center of the chest alone holds four, making twenty-eight in all. After visualizing the five zang organs and six fu organs, the three hun souls and seven po souls, the four spirits and seven celestial bodies, and the twenty-eight lunar mansions, exhale all kinds of chaotic, stagnant, impure Qi. Then close the mouth and inhale fresh, life-giving Qi through the left nostril. Quiet the mind, close the eyes, and visualize this Qi descending continuously to the Dantian (the site of Neidan cultivation below the navel). Let it then circulate throughout the body, producing a bubbling sound. Once the Qi is full, exhale it again, but do not let yourself hear the sound of the breath. Repeat this ten times. This is the method of Perfected Wang.

The Qi Method of the Great Dignitary, Perfected One Xuansu

Whenever you practice a method of using Qi, first perform guiding movements to the left and right—stretching the body—to loosen the joints and soften the sinews and bones. Then sit upright and still, exhaling and inhaling three times to clear the breath and remove any obstruction. Quiet the mind, forget the body, and let the breathing settle.

After a while, slowly exhale turbid Qi through the mouth, then inhale clear Qi through the nose. Repeat this six or seven times; this is called “regulating the Qi.”

After regulating the Qi, close your mouth and nose and keep your mouth empty, letting the Qi fill the oral cavity. Then puff out your cheeks at least fifteen times—the more, the better. Next, swallow the Qi into your abdomen as if swallowing a large mouthful of water, and focus your thoughts on it reaching the Qihai, the point in the lower abdomen. After a while, swallow the Qi in the same way again, until your abdomen feels full. There is no set number of repetitions.

Next, relax your mind and fill your abdomen. With your mouth closed, use your hands to massage your abdomen from side to side, setting the Qi in motion. Then exhale slowly through your nose to keep your breathing smooth. Do not breathe harshly or rapidly, lest you lose your composure. Afterward, lie on your back with your body straight and your limbs extended and steady. There is no set number of repetitions.

Then once again relax your mind and fill your abdomen. With your mouth closed, use your hands to massage your abdomen from side to side, setting the Qi in motion. Then exhale slowly through your nose to keep your breathing smooth. Do not breathe harshly or rapidly, lest you lose your composure. Next, lie straight on your back on the bed, keeping your body level and choosing a pillow height suited to your body. Clench your hands firmly, as is common in Daoist daoyin practice, and extend your arms so your hands are four or five inches from your body. Keep your feet four or five inches apart as well. Then inhale through your nose, close your mouth and nose, and focus your thoughts on the Qi moving throughout your body. This is called “circulating the Qi.” If you have an illness, focus on the Qi gathering at the affected area. If your breathing feels strained, exhale slowly through your nose without opening your mouth. Once your breathing is steady, hold your breath again as before. Then move your toes, fingers, and joints throughout your body until you sweat. This is called “the Qi circulating freely.”

Afterward, slowly draw in your body and lie on your side with your legs bent. First lie on your left side for ten breaths, then turn to your right side and remain there for ten breaths. This is called “repairing what has been depleted.”

After practicing this method for a month, whenever your abdomen feels empty while standing, walking, sitting, or lying down, you may puff out your cheeks and swallow Qi; there is no need to follow a fixed schedule. After eating, you may also swallow one or two mouthfuls of Qi, as if eating an “empty meal,” and wash them down with water. This is called “washing the Five Viscera.” Then rinse your mouth thoroughly with clean water, relax your mind and fill your abdomen, allowing your internal organs to settle. Swallow the rinse water so that the Five Viscera are not affected by the Qi of the five flavors. Once this is done, swallow again…

At the prescribed time, as at a meal, first take one or two mouthfuls of plain food, then swallow them with water. This is called “washing the Five Viscera”: nourishing the five viscera through swallowing and regulated breathing. Next, rinse the mouth with clean water. Relax the mind and spirit, fill the abdomen, and let the organs unfold; then swallow the water. This is done so that the five viscera continue to receive nourishment from the Qi of the five flavors.

When finished, first expel the turbid Qi through the mouth, then inhale clear Qi through the nose. Repeat as often as needed, until you feel that all the turbid Qi has been released. With each breath of turbid Qi you expel, refine one breath of harmonious Qi—calm, even Qi—to replenish it.

In ordinary eating and tea drinking, food and water are thought to bring in external Qi. Once they enter the mouth, close it at once, and breathe out through the nose the external Qi that has entered. Only what you then inhale through the nose is clear Qi. So keep your mouth closed while eating, and do not let Qi enter through it; the text calls Qi entering through the mouth “dead Qi.”

In everyday conversation, Qi is breathed out through the mouth, so you should inhale again through the nose. This is ordinary breathing practice: exhaling and inhaling in a regular rhythm. Whether walking, standing, sitting, or lying down, keep moving your toes so that the breath flows downward. Remember to do this both during daily activities and in quiet moments.

If you fail to regulate your breathing in accordance with the seasons and happen to feel external Qi enter the abdomen and cause slight pain, rub the abdomen a hundred times to direct the Qi downward. If the breath surges upward and cannot be released, guide it downward. This is called “setting it in order.”

Also avoid foods that easily disturb the breath, as well as raw, cold, and sticky foods. If you practice this method consistently without interruption, after nine years you will have mastered it and attained the state of “treading through the air as though on solid ground, and walking on water as though on land”—that is, moving through the air or across water as if walking on firm ground.

“Wang Shuo the Mountain Recluse’s New Instructions on Absorbing Qi” is the title of the text; it means the new method for absorbing Qi taught by the mountain recluse Wang Shuo. “Absorbing Qi” refers to cultivating and nourishing Qi through the regulation of breathing.

Zixia said, “Those who nourish themselves by consuming qi have clear spirits and long lives.” The Huangting Jing says, “Nourish the numinous root with the pure water of the Jade Pool; if you practice diligently, you can endure for a long time.” The Buddhist Mohe Zhiguan also describes methods of regulating the breath to treat illness. From this we can see that qi and bodily fluids nourish one another and flow into each other.

Classical methods prescribe circulating qi at particular times of the year. The practice of consuming qi discussed here, however, is no longer bound by the seasons. Bodily fluids can assist qi at any time, helping it circulate in a smooth and balanced way. “Eating qi” here means swallowing the qi within the body in place of food; “swallowing fluids” means swallowing bodily fluids in place of drinking water. Draw in fresh qi from above and expel old qi below, so the body releases the stale and takes in the new. There is no need to swallow qi until you feel full, nor to exhale constantly. As long as there is no unpleasant odor, the body will naturally settle. There is also no need to swallow qi continuously. Once the breath is clear and the abdomen has settled on its own, you need not swallow any more.

When first beginning the practice, eat when you feel hungry. If you do not feel hungry while eating, that shows qi is already able to nourish the body. If you swallow a mouthful or two of qi to regulate it each time you eat, the food will be easier to digest. As the food is gradually digested, you can swallow qi a few more times; once the food has been digested, the qi will naturally become balanced.

If the breath in the abdomen feels somewhat obstructed, you may walk around or lie down, turning toward the east or lying on your right side, while using the mind to guide the breath downward and out. If it has still not been released, do not become anxious or agitated. Simply guide it calmly with the mind, and before long it will come out on its own.

If you feel the urge to burp while taking in the breath, let it happen naturally; never suppress it. Sang Yuzi said: “When one has practiced for only a short time, frequent burping occurs because one has only just begun taking in the breath. The true Qi received within the body is still scant, while the breath swallowed is plentiful and out of harmony. The Sea of Qi—the place below the navel where the breath is stored—has not yet received it, so burping comes easily. At the beginning of practice, the swallowed breath often fails to reach the Sea of Qi and has nowhere to settle; instead, it surges upward and becomes a burp. Once the inner Qi is sufficient and the breath can enter the Sea of Qi, the burping will naturally stop. If you have practiced for a long time and suddenly begin burping again, you may have taken in too much breath, or outside breath may have entered by mistake.”

If the breath seems ready to leave from below, let it do so naturally; do not hold it in. Pay close attention to what is happening. Over time, through practice, you will gradually learn the patterns of how the breath increases and decreases. In daily life, you may walk around or do a little Daoyin (body-regulating practice coordinated with breathing and movement), but do not practice it too often. Consider carefully how to respond to the various circumstances of everyday life.

If you are ill, you may stop taking in breath for a few days: for a mild illness, stop for one or two days; if it is milder still, stopping for a single session is enough. If the illness is in the upper body, use the mind to guide the breath upward; if it is in the lower body, guide it downward. If it is in the limbs or on either side of the body, guide the breath toward the affected area to disperse it, and you will recover. In general, do not hold your breath, as this may cause illness. Food and drink should be moistening and easy to digest, and neither cold nor heat should be excessive. If you contract miasmic malaria, you may stop taking in breath for a few days; resting quietly will bring improvement.

◎ The Breath Taking Method of Li Fengshi of Mount Song

Whenever you wish to practice breath cultivation—taking in and refining the breath through regulated breathing—inhalation should be as gentle as a baby suckling milk. If your breath feels constricted, swallow it, then inhale and swallow again as before. If the constriction becomes severe, open your mouth and release the breath. The entire process must be subtle and slow. Each time you swallow the breath, use your intention to guide it below the navel; if you are ill, you may also guide it to the affected area.

Begin by closing your eyes, focusing your attention, and holding the hands firmly in the clasped-fist meditation posture. When you first start practicing, settle your spirit and Qi before proceeding. First perform Daoyin—exercises that stretch the limbs and harmonize the breath—so that your arms and legs relax and extend. Practice lying down, without a pillow, with your arms and legs stretched out, resting comfortably.

If your illness is serious and your breath feels especially constricted, repeatedly gather your mind until the constriction reaches its peak. Then continue holding the hands firmly and swallow the breath. When you feel the breath moving and hear a sound in your ears, the practice is complete. Be sure to follow this method carefully. This is the cultivation of “inner Qi.” It is unaffected by the time of day or by clear or cloudy weather, and you may practice whenever you wish. In general, practice in clear weather for the best results.

If you cultivate “outer Qi”—breath drawn in from the surrounding world—you can obtain living Qi. Knowing the method for ten years but practicing it for only five days will bring no benefit if you do not continue. After the first practice each day, at the fifth watch (just before dawn) and at midday, continue regulating and cultivating the breath while massaging the abdomen with your hands. Do not let the area around the heart or the lower abdomen become hard.

Scroll Sixty: “Section on the Methods of Qi Cultivation by Various Traditions, Part Five”

“The Scripture on Breath Cultivation from the Jade Repository of Mount Zhong” — Written by Master Bi Yan, with commentary by Lord Huang Yuanjun.

“Preface to the Record of Divine Sincerity and Admonitions,” First

Long ago, the Yellow Emperor met the immortals on Mount Kongtong and asked Guangchengzi for guidance: “How can a person nurture life, preserve their true nature, wander through the heavenly court, rest in a cave chamber—the Daoist term for a place of cultivation—and stand alongside the sages, keeping a youthful appearance without decline? What method is most precious?”

Guangchengzi said: “A person’s life is rooted in original Qi, the fundamental energy that sustains life. Original Qi transforms into Jing, and Jing in turn transforms into the physical body. Though the body instinctively cherishes life, desires deplete Jing and Qi, so one must not indulge them. Indulgence diminishes life; restraint allows life to grow full. When Jing and Qi are abundant and original Qi is strong, the hundred spirits within the body—the life spirits described in Daoism—are also complete.

“Death gives rise to new life, and once life begins, the body must gradually decline. Fullness and depletion, flourishing and fading, are the natural course of all things. When the sun reaches its height, it begins to move west; after the moon is full, it wanes. Joy at its peak turns to sorrow, and things decline after they flourish. Where there is life, there is death: this is an enduring law of Heaven and Earth. The sage understands the principles of all things and knows how to strengthen the self by appropriate means. By cultivating life without violating the body’s fundamental nature, the sage accords with the Dao, the source from which all things transform and arise.”

The human body contains one hundred joints and nine important regions. The hundred joints are where the spirits of the hundred blessings dwell, helping to support the nine regions: the palms, wrists, arms, shoulders, neck, waist and spine, legs, shins and ankles, and brain. Together, they form the body’s physical structure.

The Grotto Chamber, Jade Portal, Purple Palace, Muddy Pellet, and Dantian are places where spirit and Qi reside. They are also the heavenly court and the places where the spirits dwell in the upper, middle, and lower Dantian. Within the body, a hundred spirits guard their respective places, while six numinous beings protect it unseen. The hundred spirits guard the hundred joints, strengthen and protect the body’s nutritive and defensive Qi, and safeguard the five viscera. The organs and bowels, too, each have their own spirits, and the five spirits remain clear and bright…

When the spirits of the five organs are damaged, other parts of the body are damaged as well. When these spirits are clear and bright, the body is less prone to decline; when they are harmed, aging comes more readily. The scriptures say that coveting desires and indulging in rich flavors damage the spirit and shorten life. Even a home filled with gold and jade may not be able to hold on to its riches.

The “Six Spirits” are the eyes, ears, nose, tongue, body, and mind—in other words, the six consciousnesses. They are often moved by the thoughts of the heart-mind: when thoughts are unsettled, perception grows dim; gathering in the six consciousnesses brings the mind to calm; putting them to use enables one to accomplish things; observing things brings understanding; and letting them follow their natural course allows one to return to the true. The human body also contains the three souls and seven po: the liver stores the hun, the lungs store the po, the spleen stores intention, the heart stores spirit, and the kidneys store essence. These are regarded as the foundation that governs the hundred spirits and the Six Spirits. One should guard against confusion of the mind and spirit and avoid acting rashly or restlessly. If these principles are violated and left unobserved, harm will follow.

One should preserve the “Mysterious Pass,” the crucial point of cultivation, and hold to the “vital path,” the fundamental way of cultivation. The Mysterious Pass is the “True One”; the vital path is wholehearted, diligent practice.

If one eats only grains, evil influences will arise and the Three Worms will gather. The Three Worms, also called the Three Corpses, are said to harm a person’s life and vitality. The upper corpse is named Qinggu. It damages the eyes and harasses the Muddy Pellet in the head—the Daoist term for the spirit chamber in the brain—causing dim vision, wrinkled skin, bad breath, tooth loss, nasal congestion, deafness, hair loss, and thinning eyebrows. The middle corpse is named Baigu. It harms the abdomen and internal organs, making the mind and spirit unsettled, causing the lungs to swell and the stomach to weaken, and damaging the stomach Qi. It may also lead to disordered eating, ringworm on the skin, and wasted muscles. The lower corpse is named Blood Corpse. It harms the kidneys and essence and marrow, causing lower back pain, stiffness in the spine, numbness in the legs and feet, wrist pain, soreness in the neck, impotence, depleted essence and Qi, and withered blood and bones. The Three Corpses’ poison eats away at the embryonic soul—the Daoist term for the innate hun and po—stokes a person’s desires, and seeks to bring about an early death. This is why they are said to be evil influences taking root. The text also says that after the corpse becomes a ghost, it wanders in the underworld.

Some say the term here can also be read as “blood aunt.” The toxins of the Three Corpses circulate through the body, gnawing at the womb-soul and coveting the human heart, driving people swiftly toward death. This is called the growth of evil spirits. After the Three Corpses die, they become ghosts and wander in the netherworld, where they do not enjoy the pleasures of the heavenly court.

They are constantly active among people’s thoughts and consciousness, making them repeatedly do evil, sink into desire, grow more prone to anger and joy, favor foul and bloody things, and look down on goodness. At times they also disturb a person’s awareness and bring them into danger. Not even the gaps between thoughts throughout a single day are enough to free someone from them completely.

On each Jiazi day and Gengshen day, the Three Corpses report upward to the Celestial Bureau—the offices of the heavenly realm—and go downward to the underworld to lodge accusations, exposing all of a person’s private matters and faults. The Ten Directional Inspectors, officials of the various regions of the netherworld, receive their statements; the Lords of the Nine Springs, officials in charge of the underworld, hear their arguments. The Supreme Emperor may then accept these accusations, and the person is punished: in lesser cases, things go wrong at every turn in the human world and wishes remain unfulfilled; in graver cases, the person dies suddenly, is reborn in a different form, and suffers various calamities. Popular expressions such as “the Death Sequence Talisman,” “male and female calamities entered in the register,” and “the harm falls under an evil star” refer to calamities of this kind.

All this happens because people cannot give up the five grains and five flavors, restrain their cravings, or put a stop to greed and deluded thoughts, and thus bring death upon themselves. The Jade Book of Inner Views says: “The hundred grains are the essence of the earth. The five flavors seem delightful on the surface, but within they carry the foul breath of evil spirits. They disturb the spirits, weaken the womb-Qi, and leave the three souls bewildered and the seven Po souls in disarray. You should understand that the Three Worms take shape because of these five grains.” Here, “Three Worms” refers to the Three Corpses and similar impurities within the body. They run through the Five Viscera and bore around the Six Bowels, preventing the Dantian from becoming full, fluids from circulating, blood vessels from flowing freely, essence and marrow from coalescing, the womb-soul from keeping its place, and the Yin soul from sealing its gate. People therefore become absorbed in the five flavors, grow more greedy, and suffer a decline in body and spirit, while their skin and hair gradually age.

If one cannot abandon the craving for the five grains and all manner of flavors, or curb one’s addictions and sexual desire, then the corpse worms within the body will remain and multiply, and the spirits within will surely perish. If one can quiet the Three Worms (creatures believed in Daoism to dwell in the human body and harm body and mind), drive out corpse ghosts, and nurture the hun and po souls, one can preserve Jing and Qi, protect the marrow, and keep both body and spirit intact.

Nothing among the myriad things between Heaven and Earth can be established without cultivating Qi. (The commentary says: To control desire and emotion and eliminate corpse worms, so that body and spirit do not wither, one must also consume divine Qi and return to the origin. No other method can be relied upon.) In my cultivation as a Great Immortal, Qi techniques come first, and primordial Qi is the root. The Dao takes Great Harmony—the state of peaceful integration—as its guiding principle, and primordial Qi in its still, empty state as its foundation.

When I return to the subtle, rest in profound stillness, merge into emptiness, and act through nature, I will naturally become light and soar aloft, rise into the hidden and mysterious realm, and pass in and out without hindrance. The Way I follow will be calm and serene. Once attuned to the Dao and responsive to its numinous power, what troubles could remain? (“Trouble” is pronounced like “return.” The Inner View says not to let the Seven Generations of Ancestors suffer calamity in the netherworld; if Daoist methods are passed on to someone unworthy, the ancestors will suffer misfortune there. The phrase “what troubles could remain?” means that by cultivating in accordance with the Dao and putting its methods into practice, one can protect oneself and one’s ancestors from calamity.)

Among the cultivation methods honored by the Shangqing tradition, an important Daoist lineage of practice, the middle immortals took alchemical methods as their foundation, while the lower immortals gave priority to medicinal methods. A close examination of these two approaches raises the question: why are they difficult to sustain over time? Both exhaust the body and deplete the mind, involve consuming metals and minerals, and often require considerable expense. In this way, they lose sight of the essential aim of returning to stillness, fail to understand the principle of nature, and so depart from the true Dao.

Long ago, the Elder of the Great Kui said, “To have a body is to worry about weariness. When you think of hunger and thirst, you give free rein to your desires, and calamities arise from this; in the end, you damage the Dao of mysterious transformation.” These words were a secret teaching, spoken by Guangchengzi, the legendary ancient immortal, about the essentials of the great immortals of antiquity.

Thereupon, the Great Yellow Emperor gathered his spirit with care and contemplated the Original Qi, the source of Qi between Heaven and Earth. In response, he made contact with the Perfect Lord Taiyi, who presented him with a text entitled Wondrous Scripture of the Inner Landscape and Qi Formula of the Mysterious Origin. Later, the Perfect Lord Taiyi descended to Central Peak, Mount Song, met with a gathering of immortals, and expounded this wondrous scripture. It was therefore named Scripture of the Jade Cabinet of Central Mountain on Nourishing the Spirit and Qi.

The Perfect Lord Taiyi is the spirit of the Great Harmony Original Qi of the North Pole. His spiritual powers are vast, and he can transform himself. Setting out from the Purple Tenuity Palace of the North Pole, the dwelling of the Celestial Emperor, he travels between Heaven and Earth and nourishes the myriad things. In Heaven, he appears as five celestial phenomena; on Earth, he brings forth the growth of plants and trees; in the human body, he makes awareness lucid; in mirrors, he is manifested as the Five Phases; and in the transformations of all things, he appears as the cycles of the four seasons. He cannot be heard, seen, or touched, and has no fixed form, yet he enables all things to take on their own forms. For this reason, he is called “Mysterious” and also “Image.” There is no affliction to which he cannot respond, no truth that cannot be verified, no intention on which he cannot act, and no sincerity that cannot move him. Therefore, the cultivation of the Dao takes sincerity as its gateway and single-minded diligence as its essential method. By following this path, one can proceed without obstruction.

The scripture says: “Those who wish to nourish themselves through breathing should take the nourishment and refinement of Original Qi as their foundation, and regard the return to stillness as the mystery. If they do not obtain the method, and do not understand the gateway or the essential method of entry, they will ultimately be unable to attain the merit of cultivation.”

For those seeking immortality and cultivating the Dao, abstaining from food is fundamental; and fasting must be grounded in the practice of absorbing Qi (vital energy). Before absorbing Qi, one must first observe purification and abstinence. The practitioner should maintain these observances, choose an auspicious day, and prepare a bed and mat in a quiet room. The heart must be purified and thoughts settled, free from all disturbance; the observance usually lasts fourteen days. Without first observing purification and abstinence, one cannot receive the aid of the spirits and Qi within; without inward visualization, the spirits and Qi cannot nourish the body from within.

For practice, prepare a separate room, with its walls finished in clean clay. It should be bright, quiet, and spacious; the bedding should be thick and warm, and the covers and pillow clean and new. Do not allow casual visitors to enter carrying impurities. Dig the floor two feet deep, sift out gravel and debris, remove all filth, then add clean earth, tamp it down, and level it. Spread a layer of fine earth on top, compacting it firmly underfoot. Once the floor is even, sweep and sprinkle it regularly to keep it clean. The room should contain only a writing desk and a cabinet for scriptures. Whenever incense is burned, recite “Supreme Celestial Worthy of the Mysterious Origin,” followed by “Perfect Lord Taiyi,” a Daoist deity. One may also visualize the Three Ones and other spirits of the body, the spirits of the five organs, and all the spirits within oneself. Gather the mind, click the teeth together, and focus inward in silence.

Perfect Lord Taiyi has five precepts. Sincerely observe them, and the spirits will respond:

First, do not converse and laugh with women or spend time in their company, lest corpse-demons disturb the spirit.

Second, abstain from all fishy, gamey, and greasy foods, the Five Pungent Plants, and foods that are hard to digest, cold, or slippery. Daoist scriptures hold that these make the Three Corpses—the spirits said to dwell in the body and hinder cultivation—foul the spirits of the five organs.

Third, do not enter places that are filthy or evil. The scriptures teach that those who cultivate the Dao should not attend funerals or visit the sick. Killing and punishment disturb the souls; great anger and terror scatter the spirit. Corpses in particular are taboo in Daoism: even the vast sea does not retain a corpse, and although human beings are precious and endowed with spirit, a corpse is regarded as an extremely impure thing. If you accidentally encounter one, boil peach bark and bamboo leaves to make water and bathe in it. Then enter your room and lie flat, visualizing the fire within your heart spreading throughout your body until it shines as brightly as daylight. Next, hold your breath and swallow fresh Qi to drive out the foul Qi in your abdomen, and find a way to expel it completely. Afterward, you may return to your usual state.

Fourth, do not argue over right and wrong, give way to anger and quarrel, or hold a child. The scriptures teach that these acts shorten one’s life and damage the heart, will, and spirit.

Fifth, do not deceive or conceal the truth, for then you will receive no help from the Yin spirits, the unseen powers that offer protection. In daily life, speak carefully and restrain your conduct. Do not urinate facing north, lest you offend Taiyi or Ziwei, Daoist deities and exalted heavenly powers, and bring grave misfortune upon yourself.

If you violate any of these five precepts, you will be startled awake in a dream within fourteen days, as a warning to reform and turn toward goodness. These practices belong to the secret methods of cultivation and should not be disclosed to others without good reason. The principles described in the Marvelous Scripture of the Qi Formulas for the Inner Landscape are precisely these: the “Inner Landscape” refers to secret inner cultivation, which each person must realize inwardly and should not reveal to others.

Part Two: Nourishing the Qi and Abstaining from Food

Choose a day with an even number: odd-numbered days are called odd, and even-numbered days are even. You may also choose your own natal day, corresponding to the Heavenly Stem and Earthly Branch of your birth year. The day before practice, bathe, burn incense indoors, place a bowl of clean water on the incense table, and prepare bedding and a pillow.

The instructions are as follows: Rise at midnight and sit upright. Tap the teeth thirty-six times—a method called “sounding the heavenly drum,” commonly used in Daoist meditation. Settle the mind and spirit, and harmonize the original Qi. Imagine the Qi that arises at the midnight hour rising from between the heart, passing through the crown of the head and the Nivan Palace, then reaching the Dantian. Three inches behind the space between the eyebrows lies the upper Dantian. Let the Qi circulate throughout the body like purple clouds. Then visualize the Perfected Lord Taiyi, a revered Daoist deity, appearing in the form of an infant. He holds a jade tablet in his left hand and a numinous talisman in his right, and travels amid the purple clouds.

Next, lay your head flat on the pillow and lie straight, letting go of every distracting thought. If you cannot quiet your thoughts, the mind and spirit and the Qi will become blocked and fail to flow. Once your thoughts have settled, wait until you have exhaled completely, then hold your breath so that the Qi of the Mysterious Female, associated with breathing and the movement of Qi within the body, fills the abdomen. Do not clench your upper and lower teeth. When you are ready to swallow the Qi, bring your teeth slightly closer together, hold your breath, gather in the Qi, and swallow it down into the abdomen. Swallow as much as you can, until you feel you have taken in enough; there is no set time limit.

This method differs from the Qi-swallowing methods of other schools. If you do not hold your breath and gather in the Qi before swallowing, it will not enter the lower abdomen or the food channels.

The Qi swallowed through the throat has three distinct pathways: one leads to the vessels of the intestines and stomach, another to the vessels of the Five Organs, and the third to the “food vessels,” which the scripture describes as pathways related to eating and digestion. If you do not first gather and regulate the breath as described earlier, filling the abdomen, but merely swallow air on its own, the Qi will enter the intestines alone. It will not reach the food vessels, and will bring no benefit.

If the Qi descends straight into the abdomen and enters the intestines and stomach, the many obstructions within the abdomen will cause it to surge upward and leak downward. Food in the intestines will dwindle, the limbs will gradually seem to lose their strength, and the body will inevitably grow weak and thin. Even drinking soups and taking various medicines cannot prevent the mouth from becoming dry and the tongue from growing rough.

If you follow this method, wait until the breath fills the mouth, hold it there for a moment, and then swallow it, the Qi will naturally flow into the food vessels and the Five Organs separately. This is the key to cultivating the inner breath. Even before the Original Qi reaches the intestines, the food vessels will first become full and replete, as though you had eaten. You will therefore avoid growing weak and thin, and the effect is remarkably subtle. Without this method, even swallowing Qi thirty or fifty times a day will not keep the abdomen from feeling empty. You will often think of eating, and see no results.

You may also practice while seated, but you must follow the method described earlier: first build up and nourish the breath, then swallow it. When swallowing the Qi, lower your head and use this posture to help it descend. Once swallowed, it should flow separately into the Five Organs, the intestines and stomach, and the food vessels. As long as you know how to use the breath, the food vessels will promptly fill; once full, you will naturally feel satisfied. Those who have not studied this method can usually begin to see how it works after three to five days of practice. If the swallowed Qi cannot enter the food vessels, or your thoughts wander in confusion, then you had no affinity for this practice in a previous life.

In all methods of “swallowing Qi,” the Qi drawn in first enters the intestines, where it surges through and expels the impurities from the body. After three, five, or seven days, it reaches the food meridians. Even then, one may still feel mentally exhausted and physically weak, and thoughts of eating may not disappear entirely. Even after forcing oneself to persist for several days, the abdomen will often still feel empty and depleted.

If you encounter this method of cultivation, persist for just forty-nine days, and you will naturally stop thinking about food and drink. Even when faced with all kinds of delicious dishes, you will pay them no attention. Its effects are wonderfully remarkable, and few can surpass them. The key is to keep the method carefully secret and not let others see it.

In spring, summer, autumn, or winter, there is no need to rely on heating. After practicing for a long time, you will naturally come to understand, and the various principles will become clear. There is no harm in taking medicinal decoctions, almonds, ginger, honey, or fine Sichuan tea. Before your cultivation is fully perfected, you may use them to nourish and support yourself. But do not add too much ginger: its nature can damage the other medicines and readily disturb the mind. Some people drink fermented soybean broth all the time; they have not grasped its deeper meaning. Fermented soybeans are cold by nature, and after prolonged soaking they become contaminated with dirt. They can only dispel harmful toxins from the face and ease cold damage. In general, they may harm the organs and deplete the original Qi, so they should especially be avoided.

The “gathering of the breath” mentioned earlier means lowering the head and drawing in breath, allowing it to enter the body without a sound while expelling what is turbid and clearing stagnant food from the intestines as quickly as possible. After taking in original Qi—the inborn Qi—you will naturally often feel full. This is the state reached when Qi and Shen (spirit) join and move together.

After three days, you may practice while walking, standing, sitting, or lying down. There is no need to guide the breath deliberately; simply swallow with force and let the Qi descend naturally, without anyone else noticing. You will feel that your body is unobstructed and your limbs are stronger than usual. Continue this for seven days. By then, Shen and Qi will naturally be abundant. You will not need to practice for long periods or visualize a point within the body every day. From then on, after another hundred days, the Three Corpses—the three spirits said in Daoism to dwell in the body and hinder cultivation—will naturally be eliminated. One day, Shen will suddenly manifest from within the body.

Only after fifty days of feeding on Qi will the grain Qi, the Qi transformed from food, be exhausted. At that point, you may stop taking all medicinal decoctions. What you expel will include five-colored matter resembling pus and blood. Once it has all been expelled, the organs will be clear and unobstructed. When you look inward at the organs and stomach, they will be as distinct as in broad daylight. If you reach this state, be sure not to reveal it lightly to others. Even if one day your spiritual powers become complete and understanding dawns, do not regard it as something strange; keep it secret and do not proclaim it.

The effects of natural cultivation cannot be breached by outside spirits and malign forces. In Yang Qi, you will not wither; in Yin Qi, you will not decay. You can pass freely through all solid things that would ordinarily obstruct a person, without harm to your body. If the grain Qi has not yet been exhausted, you cannot reach this state of unobstructed passage.

Those who have previously received this method, if they encounter this practice again, will be inwardly aided by Shen and Qi, while efficacious responses appear outwardly. They will naturally be at ease and unconstrained. You may eat if you wish, or refrain from eating; eating will not harm you, and fasting will not injure you. You may resume eating or take up the method again at any time, whether at the end of the month or on another day, and wherever you are—walking, standing, sitting, or lying down—you may practice. If you wish to eat after going a long time without food, you may complete the ritual of receiving the method as described earlier, then eat. If, after eating for a long time, you wish to fast, you may likewise complete the ritual and then practice this method to seek great attainment, making complete abstinence from food your settled course.

The Great Dao is originally one. As long as you hold fast to it, you are sure to attain results; as long as your cultivation proceeds without error, the mysterious realm will appear of its own accord. Nothing in the world’s good and ill fortune, good and evil, will remain beyond clear discernment. From the Celestial Court above to the underworld below, all kinds of spirits can be summoned and made to serve. Any illness can be treated once seen; any strange being can be identified once seen. The face becomes youthful and radiant, and one moves as swiftly as the wind, passing freely wherever one goes. After a year of cultivation, one can enter the Mysterious Gate.

Here, the “Mysterious Gate” refers to entering the state of fetal breathing: a level of cultivation in which one seems no longer to breathe through the mouth and nose, but instead circulates breath internally. The scripture also cites, “The Gate of the Mysterious Female is the root of Heaven and Earth; it seems to endure, and its use is never exhausted,” and, “Mystery upon mystery, the gate of all wonders.” These passages explain the Mysterious Gate as the profound and mysterious source and passageway of all things.

The Third Method: Fetal Breathing and Feathered Transcendence: The third section describes methods for cultivating fetal breathing and feathered transcendence.

To cultivate fetal breathing—that is, through regulating the breath, making it subtle and deep as though breathing like a fetus in the womb—one should prepare a thick, comfortable bed and pillow in a quiet, secluded room, burn fine incense, and invite a trusted friend to stay nearby. Beginners encountering these mysterious methods of cultivation may see all kinds of visions, including realms of good and evil and the forms of ghosts and spirits. They may become confused and frightened, their minds unsettled, and even find it impossible to hold their breath steadily. For this reason, someone should be present to help calm the mind.

The key to the practice is to keep the mind and spirit clear, settled, and unmoving: dispel distracting thoughts, think of nothing else, let go of thoughts of both good and evil, and forget exhaling and inhaling, as though in the womb, where breathing has quietly ceased. Then arrange the hands and feet properly, lie flat on the pillow, and, once the exhalation is completely finished, suddenly hold the breath and let no Qi flow out. At this point, one should feel the breath surge up to the face and then flow toward the limbs; the whole body gradually grows warm, while remaining still. Afterward, let the breath move downward, while an attendant counts the breaths. Here, one “breath” means a single in-and-out cycle through the nose and mouth.

When the breath has circulated no more than five hundred times, inner visions will appear. If the breath returns to the mouth and nose, release it gently. After one thousand breaths, the effects will become evident: according to the scripture, one can transform one’s bones and flesh, refine the marrow until it is like frost, then unite with the “Great Origin,” the source of the Dao, and gain access to the Celestial Court, the realm where immortals dwell. The workings of Shangqing, the exalted realm revered in Daoism, are beyond measure; the virtue and function of primordial Qi are beyond explanation; the methods of the immortals cannot readily be spoken of, and the essentials of the Dao cannot be passed on casually. This is why the scripture discusses fetal breathing but not feathered transformation—the cultivation by which one becomes an immortal and transcends the body.

If one practices in this way, once fetal breathing is perfected, feathered transformation will also be achieved, and the Five Spirits will accompany the practitioner. There will no longer be any need for a trusted friend to keep watch. At this stage, although it is not stated openly, the work is already complete.

This is the teaching of the Scripture on Nourishing the Spirit and Qi in the Jade Chest of Zhongshan. The scripture warns that this method may be taught only to those of profound virtue and high attainment; it must not be disclosed casually. Otherwise, one may incur karmic offenses oneself and bring trouble upon one’s ancestors. Great care must therefore be taken not to pass it on to those who are unfit.

Commentators say that the subtle writings on Qigong and the various methods for circulating Qi are broadly similar. Yet in the world, only one or two people truly devote themselves to studying them and grasp their essentials. The methods different schools use for swallowing Qi may involve many steps, offer obscure explanations, and set out different principles.

If one swallows Qi at the wrong time, the mind and energy are easily fatigued. If one does not practice breathing in and out at the proper times, food becomes difficult to digest and the breath grows weak. If one sits in stillness, visualizes inwardly, and focuses the spirit on inner observation, the will may grow weary and one’s strength may be depleted. Even when the breathing methods are clearly explained and the essentials of exhaling and inhaling, opening and closing are laid out, they still require long-term practice. If the goal is set too far off and the methods are too demanding, people easily lose heart.

Even when primordial Qi has only just begun to move through the meridians, the body remains weak. If primordial Qi has not yet reached the spaces between the meridians, the zang-fu organs inevitably remain in a weakened state. People may then turn their attention solely to food, and their illness can linger without recovery. Those who understand these principles practice diligently and continue to make progress; those who do not grasp the essentials grow lax and fall back. This is indeed because they have not found the pathways by which primordial Qi circulates, nor understood the Mysterious Gate, the crucial point in cultivation. They have failed to observe the internal rules of purification and abstention, and their external methods and regulations are also deficient.

What I have recorded here is exceedingly secret and wondrous: it is a method for grasping the source of nature and penetrating the foundations of Daoist arts. Those who study the Dao in later generations should strive to encourage themselves.

The Fourth Chapter: Sacred Orthodox Methods and Rules (methods and principles of sacred orthodox cultivation)

The Daoist arts transmitted by the sages of antiquity and perfected adepts are recorded here in full, and the principles they explain accord with what is deep and subtle. Without encountering the gateway that opens the way in, it is difficult to understand the mysterious source of these teachings. But if one receives this set of oral instructions, one can be certain that cultivation will succeed. When practice reaches the point of complete merit and accomplishment, nothing is beyond one’s ability: one may ascend to the Nine Heavens or travel below through the Five Sacred Peaks.

Living among ordinary people, one can treat every illness, dispel all kinds of poison, discern good and ill fortune, and distinguish right from wrong. One can revive those on the verge of death and rescue people in danger; command spirits, avoid the perils of weapons and warfare, drive off illnesses of cold and fever, and escape the hardships of the world. Living in mountain valleys, one can climb perilous heights, rise into the air, cross rivers and their surging waves, vanish without a trace, and subdue venomous snakes and fierce beasts. One can travel through the Nine Courts—the underworld—and dwell among the Three Peaks, the abodes of immortals.

Advancing, one can fly up to the Nine Heavens; withdrawing, one can sink down to the Nine Springs. From then on, the cultivator is forever free from hunger and thirst, and transcends entanglement in desire. Transformation through concealment meets no obstruction, and abundance and decline follow their natural course. In this way, one escapes the Three Paths and Five Sufferings—the evil realms and their many hardships—and one’s name is erased from the Black Register and the Cinnabar Register, the records of transgressions and of life and death. One’s name is entered on a golden tablet, and one’s merits recorded in the Jade Emperor’s register. This is the sacred power of the Mysterious Origin, the source of the Dao, and the secret teaching of the High Perfected. Once the practice is complete, things come to pass naturally, without deliberate thought; what one seeks arrives without being summoned. One’s words become clear and upright, expressing what accords with the subtle and profound; the highest Dao follows its own nature, and once understood, all things become connected and integrated. When I reach this state, my Dao will be complete.

The discussion says: Those who attain the Dao can ultimately bring things to completion naturally, without deliberate thought, and what they seek comes without being summoned. Their words are clear and upright, expressing what accords with the subtle and profound; the highest Dao follows its own nature, and once understood, all things become integrated. When I reach this state, my Dao will be complete.

Those who possess the Dao understand the Great Way and are often concerned that their bodies may be harmed. Thus the Daodejing says, “The reason I have great troubles is that I have a body.” Once the body is destroyed, the spirit loses its resting place. This is like placing something in a vessel: the thing rests in the vessel, and so one worries that the vessel might break and leave it without a secure home. The human spirit depends on the body in the same way. If we carefully cherish and diligently nourish them, so that both body and spirit remain intact, what is there to worry about?

Some people are careless and indulgent, wantonly battering and wearing down their bodies. They also give themselves over to sensual pleasures, exhausting the body and dissipating their vitality. Their original Qi is thereby damaged, and the body declines in turn. The body becomes like grain scorched by fire or a tree that has withered and died, unable to put forth new shoots or leaves. Even when spring warmth arrives, it cannot revive; it can only become like a ghost in a shadowy place, eventually rotting away. This is truly regrettable. Even if someone holds a high position, without understanding how to care for life, they are merely a body in appearance, like a walking corpse.

Xuanyuan (referring to Laozi) attained the Dao through nature; Guangchengzi received the Dao from a supreme immortal; and the Yellow Emperor cultivated the Dao through inner practice. I, for my part, encountered this scripture here in Zhongtian (meaning Zhongshan, or Mount Song). Biyan also encountered this scripture here.

The principles of this scripture are subtle and mysterious, beyond the reach of ordinary reasoning. It describes the wondrous effects of taking in Qi and gradually leads to the way of embryonic breathing, in which the breath is regulated until it becomes fine and deep, as though one were a fetus breathing in the womb. Once this practice is perfected, the time for feathered transformation and ascent will naturally arrive. You will then rise to the celestial palace, have your name entered in the Jade Register, become a great immortal, and take your place among the ranks of the sages. Those who study later and read the Scripture of Ingesting Spirit Qi in the Jade Cabinet of Zhongshan should practice it with settled minds and without doubt. This is the sure way to communicate with the divine. I hope you will cherish and honor it, and not betray my trust.

Methods for Master Huanzhen’s Instructions on Ingesting Inner Original Qi

Instructions for Advancing and Taking In

To practice the regulation of Qi—nurturing the body through breath control, visualization, and similar methods—first find a dry, clean, quiet, and secluded place. The room need not be spacious, but it must be free of drafts and dampness. Keep incense burning nearby, and use nothing unclean. The bed should be sturdy and soft, with its legs raised slightly. The Zhen’gao says: “When the bed is high, the breath of ghosts cannot reach it. It is said that ghosts and spirits use the earth’s Qi to blow upon people and disturb them; therefore, raising the bed three feet is enough.” Keep the bedding at a comfortable temperature, a little warmer in winter. The pillow should be slightly more than two inches high, level with the back.

After midnight, when Yang Qi begins to rise, or upon waking in the early morning, first breathe out the turbid Qi from the abdomen, repeating this nine times. To be precise, this need not be done specifically during the fifth watch; practice whenever the weather is mild and the abdomen is empty. First close the eyes and click the teeth together thirty-six times to startle and awaken the spirits within the body. Then press and rub the inner and outer corners of the eyes with the fingers, massage both sides of the nose, rotate the ears, and rub the face. This is what is called the “daily routine of the Perfected.” Afterward, perform a little Daoyin (guiding and stretching), as appropriate to the time, to loosen the joints and help Qi and blood flow freely.

Next, press the tongue against the roof of the mouth. When saliva has gathered and filled the mouth, swallow it, letting it enter the stomach while visualizing the stomach spirit receiving it. Do this three times. This is called “rinsing and swallowing the numinous fluid”: swallowing the saliva in the mouth to nourish the Five Viscera. The scripture says this can make the complexion glow.

The steps above are generally the same. Then sit still and let the spirit settle. Let the mind be like dead wood and the body relax like a garment slipped off. Turn inward, gather in the hearing, and clear away all distracting thoughts; then begin regulating the breath. Keep the eyes closed and hold the fist in the guarding posture at every stage: curl the thumb into the palm and gently wrap the other four fingers around it to gather the spirit. Only when you are about to finish and release the breath should you extend the fingers. As for holding the fist in the guarding posture…

Therefore, during practice, one should close the Three Passes—the openings through which Jing and Qi might leak out—to guard against harmful influences. Beginners who practice ingesting Qi have not yet cleared the channels through which the breath flows, so they should not practice Firm Grasping, a posture in which the hands are clenched and the mind and body gathered inward. Only after a hundred days or half a year of practice, when the breath flows freely and the palms begin to sweat, may they practice Firm Grasping. The Huangting Jing says: “Close the Three Passes, practice Firm Grasping, and gather the Shen. Rinse the mouth and swallow the sweet-dew-like saliva; ingest the jade-essence-like refinement. In time, one will gradually cease to need food, and the Three Corpses—the Daoist beings said to dwell in the body and harm one’s physical and mental well-being—will also perish. With long practice, one will naturally thrive and grow strong.”

Method for Clearing Qi

The instructions say: Each of a person’s five organs has its own normal Qi. At night, while sleeping, hold the breath. On waking, before wishing to ingest Qi, first let the food remaining in the body digest and expel the turbid Qi; then begin regulating the breath and ingesting Qi. The method is to close the eyes, practice Firm Grasping, and lie on the back. Press both fists against the chest between the breasts, raise the knees, lift the back and buttocks, and hold the breath at the same time. This stirs the Qi in the Sea of Qi, making it circulate and revolve from the inside outward; then exhale with a sigh to release it. Do this once nine times or twice nine times, for eighteen repetitions. This is called “clearing Qi.” Afterward, regulate the Qi.

Method for Regulating Qi

The instructions say: The nose is the “Heavenly Gate,” and the mouth is the “Earthly Door.” Inhale through the nose and exhale through the mouth; do not reverse them. If the method is wrong, the breath may become disordered, and disordered breathing can lead to illness. Take particular care when exhaling and inhaling; do not let yourself hear the sound of your breath. Regulate the breath five or seven times, at most nine, until it is steady and gentle. This is called “regulating Qi.” Afterward, swallow the Qi. When sleeping at night, hold the breath and do not exhale through the mouth.

Method for Swallowing Qi

When practicing breath cultivation—nurturing the body through inhalation and exhalation—the key is to swallow the Qi. People often mistake swallowing the air from outside for cultivating internal Qi. If they cannot tell the two apart, how can they claim to truly understand breath cultivation? Those who practice drawing in and expelling Qi should distinguish them carefully and avoid confusion.

Everyone is born endowed with the original Qi of Heaven and Earth, and original Qi also circulates within the body. With each cycle of inhalation and exhalation, internal Qi responds to external Qi: the Qi in the Sea of Qi rises with the exhalation until it reaches the throat. At the end of the exhalation, close the mouth and work the throat to swallow the Qi, producing a muffled sound in the throat. The Qi then flows down like water, following a path on the left for men and on the right for women, passing through the body’s twenty-four joints. Be sure to sense clearly how the Qi moves.

In this way, internal and external Qi can respond to each other and be clearly distinguished. Use the mind to guide the Qi downward, while massaging with the hands to help it reach the Sea of Qi more quickly. The Sea of Qi lies three inches below the navel and is also called the Lower Dantian (energy center). Beginners whose upper burner—the area above the diaphragm in the upper body—is not yet clear can massage to help the Qi descend. If the breath already flows freely, massage is unnecessary.