《云笈七签》Vol. 24

When swallowing in succession, one should pause to regulate the breath. Swallowing without saliva is called “cloud movement”; holding a mouthful of saliva and then swallowing it is called “rain spreading.”

For those just beginning breath cultivation—practices that work with internal Qi through regulating the breath, swallowing, and similar methods—Qi has not yet begun to circulate freely. After each swallow, one must wait for Qi to make a full circuit through the body; do not immediately swallow three times in succession. Once Qi flows smoothly, gradually increase the number of swallows until the practice begins to show results. Only after a full year may one begin to circulate Qi freely; only after three years of successful practice may one perform “rain spreading.”

Those new to breath cultivation may find that Qi has not yet circulated freely and that swallowing feels difficult. In this case, swallow just once and observe: if you can hear the Qi within making a deep, rumbling sound as it moves downward, reaching the Sea of Qi around the Dantian (energy center) below the navel, this shows that Qi has descended.

◇ Method for Circulating Qi

The method says: The lower Dantian lies near two points at the lower back. They connect with the channels in the spine, which extend upward to the Mudball Palace, the name of a chamber in the brain. Each time you swallow saliva three times in succession, immediately turn your awareness to the lower Dantian. Draw upon the inner primordial Qi—the original vital energy within the body—and guide it with the mind so that it emerges and enters those two points. Then imagine two streams of white Qi drawing upward along either side of the spine and entering the Mudball Palace directly, warming and steaming the body’s chambers. Next, imagine the breath filling the hair, face, neck, arms, and fingers, then flowing downward all at once into the chest and reaching the middle Dantian. The middle Dantian is where the spirit of the heart resides. After the breath fills the five organs, let it pass through the lower Dantian and the place called the “Three Stars,” spread through the knees, shins, and ankles, and descend to the Yongquan point in the soles of the feet.

This is what is meant by distributing and regulating the unified Qi, propelling it with a thunderous surge, then nourishing the whole body as wind and rain moisten all things. For example, Heaven has a source of springs, but without the rumbling force of thunder, it cannot moisten all things. If turbid, harmful Qi is not made to swirl and disperse, a person will feel unsettled. When the body produces saliva, if you do not rinse the mouth and swallow it, it cannot nourish the five organs and make them shine; nor can you ultimately return Jing to replenish the brain. Without sexual union, you cannot cause Jing-Qi to flow in reverse and rise upward. Swallowing internal Qi without coordinating it with breathing exercises and breath regulation also cannot guide or put it to use. From this we can understand that the method of swirling and cleansing, and the principles for using the breath, take their model from Heaven and Earth.

Imagine that stagnant, turbid, harmful Qi, pernicious Qi, and stagnant blood within the body are all swept away by upright Qi and nutritive Qi, and expelled through the tips of the fingers and toes. This is called “dispersing Qi.” Once the Qi has dispersed, extend the fingers; there is no need to hold them in a fist, the posture used to regulate the breath. One performance of this practice counts as one cycle. When the Qi flow is unobstructed, illness does not arise. Then regulate the breath again until the arms move freely. If the arms are still stiff, hold the breath and puff out the cheeks as before. Holding the breath and puffing out the cheeks for thirty-six breaths is called a “minor accomplishment.” If you have not yet stopped eating grain, at this stage you should often eat only a little, making sure that the inside of the abdomen…

When in a quiet, open place, whether sitting or lying down, one may swallow Qi (vital energy) as soon as the stomach is empty. This means taking in Qi by regulating the breath and swallowing. Do this no more than ten times from morning to night, swallowing Qi 360 times in each session. For those who have practiced nourishing themselves with Qi for a long time, swallowing it 360 times in one session is called “Minor Accomplishment”; swallowing it 1,200 times is called “Great Accomplishment,” also known as “Great Embryonic Breathing”—cultivating the breath until it becomes as subtle as a fetus’s. Simply holding the breath and counting 1,200 breaths also qualifies as “Great Accomplishment.”

However, this alone cannot bring embryonic breathing to full maturity, nor can it refine the body and transform one’s constitution. Even if it brings longevity, one may be like a withered tree, lacking vitality and radiance of Jing (essence), Qi, and Shen (spirit).

There are also methods for refining Qi, holding the breath, letting Qi settle, and distributing Qi. The relevant instructions are set out below for practitioners to study carefully.

Instructions for Refining Qi

The instructions say: To refine the body through nourishing it with Qi, enter a room when you have time. Remove your clothes, let your hair down, and lie on your back with your arms extended. Do not clench your fists or form hand gestures. Comb your hair smooth and spread it across the mat. Then regulate your breathing and swallow Qi. After swallowing, hold your breath. When you can hold it no longer, gather your mind and put an end to wandering thoughts, allowing Qi to circulate within the body and open the channels. If your chest feels constricted, exhale; if your breathing grows hurried, regulate it until it is even. Once your breath has settled, continue the practice. Stop after ten rounds.

Beginners who are nourishing themselves with Qi but whose breathing has not yet become unobstructed can gradually increase the number of rounds when they have time, from one to ten. Once the practice flows smoothly, gradually increase to twenty rounds, then fifty. Sweating all over is a sign that it is taking effect. During practice, settle your mind and regulate your Qi. Afterwards, lie down and rest; do not get up and expose yourself to the wind. Use this as a method for delaying aging and prolonging life. Practice only when your bodily fluids feel clear and fresh. If your breathing is muddled or you feel drowsy and want to sleep, do not practice. Practice regularly; you may also practice when your limbs feel restless or uncomfortable. There is no need to practice every morning—do so whenever you feel clear and refreshed, once every five or ten days. The Huangting Jing (Scripture of the Yellow Court), a Daoist scripture on nourishing life, says: “A thousand kinds of calamity have been dispelled, and a hundred kinds of illness can be cured; one need not fear the danger of tigers and wolves. Aging recedes, and life is prolonged.”

The “Method of Letting Qi Follow Its Course” allows the breath to move naturally, bringing calm to the body’s breathing and ease and balance to body and mind. It can be practiced while walking, standing, sitting, or lying down. When regulating the breath according to the method of the portals, you may lie stretched out on a bed or sit upright and still. Let body and mind grow quiet, without deliberate thought, until the mind is as empty and still as open space; then regulate and retain the breath. You may begin with ten or twenty breaths at a time and gradually increase them. During practice, let Qi (vital energy) move naturally; do not use intention to oppose it.

After some time, Qi will disperse through the pores over the whole body, and you will no longer exhale through the mouth. Even if some breath still leaves through the mouth, it will be only two-tenths of what it was before. Continue practicing; it is better still if you can regulate the breath for more than 1,200 consecutive breaths. The method can also be practiced while walking, standing, sitting, or lying down. It is said that sustained practice can clear the body throughout, give the complexion a healthy glow, and make the breath fresh and long, like that of someone just bathed. You may also practice when you feel slightly unwell, and it can leave you feeling refreshed and at ease. The Jing of the Yellow Court says: “With reverence and composure, abide in Wuwei (non-action), and the hun and po souls will be at peace. When the mind is clear and still, the spirit becomes manifest and responds in harmony with me.”

Method for Retaining the Breath

If improper methods of self-cultivation have occasionally made you ill, go as soon as possible to a quiet, secluded room. Follow the method for ingesting Qi: first position your hands and feet, then regulate your breathing and swallow the Qi. Focus your mind on the part that feels unwell, hold your breath, and use intention to guide Qi there, as though using Qi to treat the affected area. When you can hold your breath no longer, exhale. After exhaling, swallow the Qi again and continue directing your intention to the affected area as before. If you feel short of breath, stop and wait until your breathing has steadied before continuing. Repeat this twenty to fifty times. If the affected area feels warm, begins to sweat, and gradually feels less obstructed, you may stop.

If the symptoms have not eased, practice several times each day—at midnight, at the fifth watch, or during the day—and direct your intention to the affected area. If the illness is in a particular part of the head, face, hands, or feet, focus your intention there. The scripture says that this method can cure illness in every case. It presents this as evidence that directing Qi with the mind is more effective than working with the hands, as if aided by spirits, and that its effects are beyond comparison.

The instructions say that when using Qi to treat another person’s illness, first identify the affected organ and body area, then choose the breath associated with the corresponding direction and guide it into the patient’s body. The patient should face that direction, quiet the mind and settle their thoughts, then receive the Qi. After the Qi has been transmitted, have the patient swallow it. The instructions say this will cause ghosts and harmful spirits to flee on their own, and permanently dispel malign Qi.

The Six Qi Method

The Six Qi are six breathing techniques: “Xu,” “He,” “Si,” “Chui,” “Hu,” and “Xi.” Each corresponds to an organ, while one also corresponds to the Triple Burner—the upper, middle, and lower functional regions of the organs in traditional Chinese medicine.

“Si” corresponds to the lungs, which are linked to the nose. This method may be used to address imbalances of cold and heat or excessive exertion. It may also be used to regulate sores and scabs of the skin.

“He” corresponds to the heart, which is linked to the tongue. The “He” method may be used to address dry mouth, a rough tongue, obstructed breathing, or disturbance by malign Qi. The instructions also say to exhale “He” with the mouth wide open for severe illness and slightly open for milder illness. When focused treatment is needed, it may be performed with the aid of intention.

“Hu” corresponds to the spleen, which occupies the center. This method may be used to address a slight fever, disharmony of the spleen and stomach, abdominal fullness, or stagnant, obstructed Qi.

“Chui” corresponds to the kidneys, which are linked to the ears. This method may be used when the lower back and abdomen feel cold or Yang Qi is weakened.

“Xi” corresponds to the Triple Burner and may be used when it is out of balance. The instructions further say that disorders of cold and heat, overstrain, and wind affecting the Five Zang organs and the Triple Burner ultimately all relate to the heart. Since the heart corresponds to “He,” the “He” method can also regulate illnesses broadly, without requiring all six methods to be used one by one.

“Xu” corresponds to the liver, which is linked to the eyes. This method may be used to address red or swollen eyes, blurred vision, dizziness, and vertigo.

The Method for Regulating Qi and Fluids

The instructions say that when people eat the five flavors, each flavor enters its corresponding organ, and every organ has turbid Qi.

The instructions say that the five flavors of food people eat each enter one of the Five Zang organs, and each organ produces turbid Qi. This Qi disperses through the mouth. In addition, the Six Qi and the Qi of the Triple Burner also gather in the mouth. When these various foul, turbid vapors mix together, they form turbid Qi. Whenever you wake from sleep, a cloud of turbid Qi often escapes from the mouth with an unpleasant smell. Observe these changes carefully, and you can use them to assess the condition of the body.

If the mouth is dry and scorched, the mouth tastes bitter and the tongue feels rough, the cheeks lack moisture, or the throat hurts and eating is difficult, these are signs that Heat Qi is excessive. In this case, open the mouth wide and exhale with the “He” method. Follow the corresponding exhalation technique with each breath, repeating it ten or twenty times. Then tap the teeth and sound the Heavenly Drum—a health practice in which the head or the area beside the ears is tapped with the hands or teeth—seven or nine times. Move the tongue around the Jade Pool, the place beneath the tongue where saliva is produced, and swallow the fluid. Repeat until the Heat Qi subsides. When cool, sweet fluid forms in the mouth, this shows that the heat has receded and the Five Zang organs have returned to a cool, balanced state.

If the fluid in the mouth is bland, or if after exhaling too much you feel hollow inside, cannot taste your food, and have no desire to drink even water, this indicates that the body is cold. In this case, use the “Chui” method to warm the body; the procedure is described under the warming method. Stop once taste returns to the mouth and the mind and spirit are calm.

The Yellow Court Scripture says: “Clear water from the Jade Pool nourishes the numinous root; if you practice it with care, you may endure long.” This means that the clear, moist fluid in the mouth nourishes the body’s root, and that diligent practice of this method can help preserve health over time. The scripture also says: “Rinsing and swallowing the numinous fluid keeps calamities at bay.” This means that rinsing the mouth and swallowing the numinous fluid can prevent misfortune from coming to trouble you.

Instructions for Regulating Diet

The instructions say that after practicing the method of absorbing Qi, one should eat in an orderly way. Suitable foods benefit the body, while unsuitable foods harm it. Harmful foods should be avoided over the long term, while beneficial foods should be eaten regularly. Each morning, one may eat a small amount of light rice porridge.

At times, you may drink porridge made from sesame seeds. It is very beneficial to the body, helping to regulate the Spleen’s Qi and increase bodily fluids. For lunch, light foods made from flour, such as botuo—a kind of ancient noodle soup with flat pieces of dough—and flatbreads, are very good. Just do not eat them while they are hot, as this may disrupt the normal flow of Qi. Scallions and xie, a pungent plant similar to Chinese chives, are also good cooked into a soup. The staple grain should be non-glutinous rice; barley flour is beneficial as well. Those who practice breath cultivation to nourish their health may eat these foods in any season.

You need not eat these foods every day; choose according to your inclination at the time. Venison made into white-dried meat, either boiled or air-dried, is also good, but it must not be eaten during a purification fast. On days when the spirits of the thirty-six animals are on duty, do not eat any creatures resembling birds. Fruits such as dates and chestnuts, as well as zhui cakes, a kind of ancient pastry, may also be eaten. Eat in moderation, and never eat until overly full. Overeating harms the heart’s Qi and makes it difficult for Qi to circulate. Hot noodles and radish soup should especially be avoided. Gradually reduce salty, sour, and spicy foods as well. After each meal, exhale to expel the food’s foul and turbid Qi from the mouth; this can help prevent illness.

People who practice swallowing Qi—cultivating health through regulated breathing and taking in vital energy—usually have a stomach and intestines that are relatively empty and clear. They should avoid food that is raw or cold, sour or astringent, slippery or greasy, sticky, stale, hard, spoiled, or difficult to digest. Even a small bite of such food may cause slight pain in the affected area, so caution is needed. Soft foods are more suitable.

Before each meal, swallow Qi three to five times, then eat; alternatively, swallow three to five whole raw peppercorns. After the meal, swallow three more to guide the Qi downward. The scripture says that raw peppercorns aid digestion and guide Qi downward, keeping the Three Burners—the upper, middle, and lower regions through which Qi moves in the body—clear and open, harmonizing the Five Zang organs, expelling impurities, breaking down food stagnation, and supporting upright Qi. Taken over a long period, they are also said to ward off cold, heat, and dampness, and to benefit the eyes and promote hair growth. The Taiqing Jing gives further instructions on how to take them. If you feel Qi descending and the urge to defecate afterward, relieve yourself promptly rather than holding it in, lest you become ill.

On an empty stomach, you may drink a cup or two of clear wine at your discretion, warmed in winter and chilled in summer. The scripture says this helps support upright Qi and expel pathogenic influences. Do not drink too much: excessive drinking causes intoxication and harms the spirit and lifespan. If you must drink in the company of a person of high rank, you may take three to five sips. After drinking, exhale through an open mouth a dozen or so times to dispel the “poison of fermented grain,” produced by the fermentation of wine and grain. It is said that if you sip one or two liters slowly, you will not get drunk, your eating will not be hindered, and your appetite will not diminish.

The scripture warns that the unclean influences associated with childbirth, death, livestock, and other sources of pollution should not come near the dwelling of someone who practices swallowing Qi, still less the practitioner themselves, lest upright Qi be harmed. If you suddenly encounter such foul influences, immediately hold your breath, move to a place upwind, close your eyes, and walk away quickly. You may then drink a cup or two of wine to restore your balance. If you feel discomfort after Qi enters your abdomen, regulate your breathing, exhale the turbid Qi, and swallow fresh Qi. Guide the breath with your intention while massaging with your hands; then hold raw peppercorns in your mouth and drink a cup or two of wine until the discomfort subsides. If it does not, do not force it down; let it be expelled. The scripture says this is a blockage in the movement of Qi in the upper burner. Continue regulating your breathing until it returns to a calm, balanced state.

Greasy and spicy foods can easily damage upright Qi and should be eaten as little as possible. The scripture also says that even if you know someone has violated these taboos, you should not quarrel with them over it. After practicing swallowing Qi for one year…

After clearing and harmonizing the movement of Qi within the body, persist in cultivation for two years and Qi will become abundant. By the third year, the practice will be complete, and the original Qi will have gathered and grown full. Even disturbances from external things will be unable to cause harm. Swallowing Qi a thousand times a day is still not too much. The so-called “return to youth” gradually begins here.

Qi transforms into bodily fluids, bodily fluids into blood, blood into Jing (essence), and Jing into bone marrow. One year of cultivation changes Qi; two years change the blood; three years, the meridians; four years, the muscles; five years, the bone marrow; six years,; seven years, the bones; eight years, the hair; and nine years, the body’s form. At that point, the thirty-six thousand True Spirits—deities believed in Daoism to dwell within the human body—are transformed within the body into immortal children. Such a person is called a “True Person,” one who has attained the Dao.

Cultivate diligently and without slackening, and the joints will link together while the Five Organs grow firm. The Huangting Jing says, “Thousands upon thousands link themselves together; ones and tens stand like overlapping mountains.” This means that internal Qi does not leak out and external Qi does not enter. Cold and heat cannot disturb the body, and weapons cannot injure it. One can also rise and transform, becoming like the sun, moon, and stars—the “Three Luminaries.”

The formula says: Anyone who wishes to stop eating the five grains need only practice the methods described above diligently. After three years, upright Qi will flow freely, the marrow will be full and the bones strong, and the spirits within the body will each keep their proper place. The Three Corpses—the spirits said in Daoism to dwell in the human body and lead people to do evil and shorten their lives—will also flee. Gradually, one will no longer wish to smell the aromas of the five flavors and will often think of eating nothing. When one wishes to fast, one can do so without difficulty. Whenever the abdomen feels empty, one should swallow Qi, nourishing the body through breathing exercises. This can be done at any time, morning or night, without adhering to set hours. In time, one will naturally understand the proper measure of eating and regulating the breath. There is no need to say more, nor is there any need for medicines.

In general, people who take medicines often cannot practice taking in Qi at the same time. They spend the whole day occupied with medicines, and their bodies cannot become full and strong. This shows that their cultivation has not yet matured, and that they lack the attentiveness expected of an accomplished Dao cultivator. The Huangting Jing says: “The essence of the hundred grains comes from the earth. Though the five flavors have pleasing outward tastes, they carry a foul, turbid odor. They disturb the spirits and weaken the fetal Qi. How, then, can one return to youth? Why not take in the refined Qi of Supreme Harmony? In this way one can escape death and enter the realm of Yellow Tranquility.” This is what the passage means.

Formula for Cautious Keeping and Guarding

The formula says: Most people in the world are sunk in desire, damaging their lives and shortening their years; this has been so in all ages. If they do not take precautions early, regret will come too late. People begin to cherish life only when they are near death, think of doing good only after their offenses are fixed, and seek medicine only after illness has taken hold. When signs of calamity have already appeared, how can they be averted? Therefore, sages and accomplished Dao cultivators cherish life before it is cut short and guard against calamities before they arise. They tend to the body before illness appears, then leave the world of dust, gather in their spirit, and return to the Great Dao. The Dao is Qi; Qi governs the heart, and Jing is the foundation of life. By cherishing Jing and Qi, one can preserve both body and mind.

The Huangting Jing says: “Within the square inch, carefully seal and guard what is stored.” This means to protect the heart with care and keep the spirit settled.

The Yellow Court Scripture (Huangting Jing) says: Within the heart, one must carefully guard and preserve Jing and Qi, restoring the spirit to youth and strengthening the body anew. One should nurture oneself as one would cultivate a jade tree, making it upright and firm, and hold fast to Jing and Qi so they can nourish the self. The scripture also says: If you wish to live long, you must be especially careful in matters of the bedchamber. Otherwise, how could you avoid death and the sorrowful wailing of your spirit and soul? When Jing and Qi are depleted in great measure, like the waters of the sea and rivers, it is as though leaves wither and trees grow dry, losing their verdure forever.

Longevity and enduring vitality depend on cherishing Jing and Qi and nourishing original Qi. The methods of Yin Elixir practice, which regulate body and mind through internal cultivation, are difficult for ordinary people to understand. Even if one concentrates on regulating the breath, failing to restrain sexual desire will still invite harm. Thus it is said: People themselves lose the Dao; the Dao does not leave them. People often turn away from the Way of life; the Way of life does not leave them. A person of cultivated character should care for the self and reflect continually.

The oral instructions say: Jing is Qi, and Qi is the Dao. First, tap the upper and lower teeth together thirty-six times. Then turn the head once to the right, as if stretching out the neck like a turtle. When embryonic breathing (a practice of nourishing the body through the breath) rises to the throat, swallow it. After doing this three times, keep the mouth closed and move the tongue around inside and outside the mouth until it fills with saliva. Hold and rinse it briefly, then tilt the head back and swallow. This nourishes the Niwan (the Daoist name for the palace in the head) above and moistens the five viscera below.

Laozi said: “Sweet rain nourishes all things; the saliva produced by embryonic breathing nourishes the five viscera.” By staying awake day and night, one can become a perfected person (someone who has attained the Dao), reach the realm of the immortals above, and extend one’s lifespan below. Wherever the body aches, visualize Qi being sent to that spot, and the pain will heal. True Qi drives out turbid Qi, surging upward and draining downward. When the spirit feels clear and refreshed, the breath will naturally come into harmony.

Thus the sages said: “People live within Qi, and Qi moves within the human body. People cannot be separated from Qi, nor Qi from people. People depend on Qi to live; without it, they die. The principles of life and death lie entirely in Qi. If you simply nourish Qi well, you can seek death and not find it.”

At midnight and during the fifth watch each night, stretch out the legs and clench the hands (this hand posture, known as “firm grasp,” is common in Daoist practice). Hold the hands five inches from the body, use a pillow no more than two inches high, close the eyes, and swallow Qi as described above. After washing and grooming, drink a cup of warm wine. This helps embryonic breathing, moistens the six bowels (the stomach, large intestine, small intestine, gallbladder, bladder, and triple burner), and guides the breath through the body’s apertures. It is said that this method was secretly transmitted by an immortal of Mount Emei and should not be disclosed lightly.

The Lord Lao said: “Lingzhi and jade essence (Daoist terms for precious elixirs or vital essences) are both found within the human abdomen. One may also gather and consume medicinal herbs in famous mountains and great marshes. This helps one cultivate the Dao and opens the apertures throughout the body.”

Laojun said, “The lingzhi fungus and jade essence, legendary elixirs, are already within the human body. Going to famous mountains and great marshes to gather and consume medicines is far removed from my Dao. My Dao is very easy: one need only be able to follow it.

After rising in the morning, stretch out both legs and steady your breathing. Cross your hands behind your head, pull forward with your hands, and press your head back against them. Do this three times. Then cross your hands and stretch forward, repeating two or three times; next, pull to the left and right twenty or thirty times. When you have finished, swallow the saliva in your mouth twenty times. If your limbs and body feel uncomfortable, move the saliva around your mouth with your tongue, then swallow it twenty or thirty times, letting it flow throughout your body to drive away illness and pain.

Even if this method were worth ten thousand gold pieces, do not pass it on to someone unfit to receive it. If you rush to teach it to someone who should not receive it, misfortune will extend through three generations.”

◎ Scripture of Embryonic Breathing

A fetus forms in the womb through “hidden Qi.” Here, “hidden Qi” means gathering and settling Qi three inches below the navel, in the Sea of Qi—that is, the Lower Dantian and the place of the Mysterious Female. In Daoist terminology, the “Mysterious Female” here refers to the inner source of generation and transformation, not the mouth or nose; the mouth and nose are merely gateways through which Qi enters and leaves. The scripture uses the gradual formation of a fetus in the womb through Yin-Yang Qi as a metaphor for a cultivator gathering the breath below the navel and keeping the spirit focused within the body, so that spirit and Qi unite and form the “Mysterious Embryo.” Once the Mysterious Embryo has coalesced, a new life can be nurtured within oneself: the Neidan (internal alchemy), symbolizing the Way to longevity.

Once the fetus has formed, its Qi settles. Spirit is the root of Qi, and Qi is the support of spirit; they accompany each other like a body and its shadow. When the inner foundation has coalesced, spirit and Qi also settle and no longer dissipate.

When Qi enters the body, this is called life; when spirit leaves the body, this is called death. The Scripture of the Western Ascension says that the body is where spirit resides and what it governs. When the mind and spirit are settled, spirit remains in the body; when they are agitated, spirit departs. If spirit leaves and Qi disperses, how can life endure? A person’s ears, eyes, hands, and feet cannot act on their own; they all depend on spirit to direct them. Therefore, those who cultivate the Dao and preserve life should keep spirit settled within the body. When spirit does not depart, its bodily dwelling will not fall into ruin.

Once one understands that the union of spirit and Qi can preserve life, one should maintain emptiness and stillness to nurture them. The Daoist scripture says, “My life is in my own hands, not in Heaven’s.” The problem is that people often do not understand this principle, or understand it but fail to put it into practice. Cultivators should empty the mind and still their thoughts, preserve Qi and Jing, avoid being drawn along by external things and desires, and nurture spirit and Qi with a calm, untroubled mind.

When spirit moves, Qi moves with it; when spirit settles, Qi settles with it. Here, intention is likened to the charioteer of Qi: wherever intention goes, Qi follows. To keep primordial Qi from leaving the Mysterious Female, one must first keep spirit settled. When spirit stays within the body, Qi does not disperse, and the body naturally becomes full and strong.

To seek longevity, one must have spirit and Qi keep watch over one another. “Attending to one another” means that spirit and Qi do not separate. The Profound Outline says that as long as even a trace of Yang Qi remains in the body, one does not become a ghost; as long as even a trace of Yin Qi remains, one does not become an immortal. The “primordial Yang” mentioned in the scripture is Yang Qi, while “feeding on Qi” refers to Yin Qi. One should moderate food and desire, allowing primordial Qi to circulate within the body. When primordial Qi grows strong, Yin Qi recedes. With Yang Qi abundant and Yin Qi diminished, illness can be reduced, spirit can be calm and the body at ease, and longevity may be attained.

When thoughts are still, there is no coming or going, no entering or leaving, and spirit and Qi naturally settle. In the womb, spirit and Qi were originally one. After birth, they gradually separate under the influence of external things and desires.

Factors that stir the spirit and Qi keep them from returning to their source for even a moment. Once people understand this principle, they should regularly clear away emotions and stray thoughts, so that their spirit does not race outward with each thought or drift restlessly back and forth. If they practice this continually and remain mindful, then, in time, as the habit takes hold, the spirit will naturally become settled. Diligently practicing in this way is the true path of cultivating the Dao. The essential points of the way of cultivating the true have all been laid out here. How could the words of the sages be forgotten?

Part Three

Compiled by Zhang Junfang (Song dynasty)

Volume 61: Methods of Qi Practice from Various Schools, Part Six

Instructions for Gathering the Spirit through the Use of Qi

The spirit is gathered in emptiness and stillness (Sang Yuzi says, “‘Emptiness’ is used to convey an image”); it is also settled in what is substantial.

The spirit abides in emptiness and stillness (“emptiness” means a state that is open and unobstructed). The body, meanwhile, rests in what is substantial; here, “substance” means Jing and Qi. Spirit may also be understood as the part of the heart-mind endowed with lucid awareness and wisdom. When the heart-mind is settled and free of desire, the spirit becomes full, and the breath becomes balanced and regulated. In this state, let the mind follow its natural course. With sustained practice, the results will grow ever better.

Continue practicing until the body, mind, and breath are steady. This is called “delighting in Heaven”—being at ease with nature; here, “Heaven” refers to a state of stillness and emptiness endowed with awareness. Delighting in Heaven leads to longevity. The space beyond the body is “Heaven,” and so is the open, unobstructed state within the body. With long practice, inner awareness will arise; this is called “brightness arising within emptiness.” Experience this silently within the heart-mind. The longer you practice, the more this awareness will fill you. Jing and Qi rise to unite with awareness, and awareness in turn manifests inwardly from Jing and Qi. In this way, you gradually approach the Dao. The Dao takes form as De, and De is thereby established; when expressed in dealings with others and the conduct of affairs, it appears as benevolence and fitting justice.

By day, Jing and Qi circulate through the head; at night, they return to the abdomen and are stored there. Therefore, honor the head and value the abdomen. Keep a dignified outward bearing and a reverent, upright heart within. Respond to circumstances as they arise without needless deliberation, and choose only good actions. In this way, spirit, Qi, affairs, things, and the self become one. This is called “great accord.” Heaven will protect such a person, bring good fortune, and make things go smoothly.

All subtle practices have a foundation: the spirit dwells in the heart’s emptiness and stillness, and reaches upward to what it is connected with. Qi is stored in the substantial region between the intestines and abdomen—here, the place where Jing and Qi are stored, above the bladder—and should be gently nurtured in daily life. The commentator Sangyuzi says that gentle nurturing helps it develop, but it should not be excessive, lest warmth turn into heat.

In daily practice, you may often close your eyes and turn your attention inward to the source of Qi, that is, the lower Dantian. Whenever you do something that benefits living beings, close your eyes gladly, look inward into your heart-mind, and offer your gratitude. You may say: “The spirit and Qi within my body emerge from my physical form, enabling me to reach the great Dao.” In this way, you will receive good fortune bestowed by Heaven. The “Heaven” spoken of here is the numinous quality of Qi in its still and empty state. To put this into practice is to bring cultivation of the Dao to its highest point. Sangyuzi explains that “Heaven” here means nature, not the vast blue sky.

◎ Method for Taking in the Numinous Qi of the Five Directions (a practice for absorbing the numinous Qi of the Five Directions)

If you practice according to the secret instructions, auspicious blessings will descend from Heaven. Here, “Heaven” refers to the numinous subtlety manifested by the Qi of emptiness, not the vast blue sky. Sangyuzi said, “What is called Heaven is nature itself, not the blue sky.”

Method for Absorbing the Numinous Qi of the Five Directions

The instructions say: If you lack the virtue of benevolence, the Azure Emperor cannot manifest in his true form; if you lack the virtue of righteousness, the White Emperor cannot manifest in his true form; if you lack the virtue of propriety, the Vermilion Emperor cannot manifest in his true form; if you lack the virtue of trustworthiness, the Yellow Emperor cannot manifest in his true form; and if you lack the virtue of wisdom, the Black Emperor cannot manifest in his true form. The principles of the Qi of the five directions are linked to the perfected spirits. As long as you do not depart from the Dao or violate the truth, you may practice and apply this method. The Lord of the Dao treasured this method and passed it on to people of the Dao, so they could support the workings of nature and harmonize the creative transformations of Heaven and Earth. Practicing it within oneself can also attune one to the Way of Heaven.

Heaven is expressed through the ordered movement of the Five Phases; Earth through the five sacred mountains, settled and holding their places; human beings through the harmony and preservation of the five organs; and the spirits through the activity and governance of the numinous spirits of the five directions. Thus, when a person’s five virtues are deficient, calamities and evils take advantage of the opening.

When a perfected person practices and applies the method of the five Qi, they must first abstain from meat, pungent foods, and blood foods; avoid treading on defiled ground; cut off desires; and discipline body, speech, and mind so that the three actions are pure. They should also prepare a separate quiet room and bathe to cleanse themselves. At dawn on the day of the Beginning of Spring, at the crowing of the rooster, face the Yin direction (east) of that month and sit quietly. Regulate the breath, close the eyes, and tap the teeth thirty-six times, tapping somewhat firmly but slowly and gently. Then rinse the mouth and swallow the saliva, move the eyes three times to the left and right, form the Gujing hand position (a seated meditation gesture in which the hands are clenched and the thumbs tucked in), lower the gaze, and observe in stillness. Let go of all thoughts and settle the mind and spirit in the Great Void, neither deliberately stirring them nor allowing them to lapse.

After sitting for a while, when you feel warmth and free circulation within the body, move the limbs and exhale the stale Qi at will. Then regulate the breath again and rest your attention on the Sea of Qi (the Dantian area in the lower abdomen). Direct it toward the places used in inner cultivation, such as Taiyuan, the North Pole, and the true palace of the Dantian. Exert a little effort to fill Taiyuan with Qi. At this point, you will feel the Qi from the joints throughout your body gathering there. Repeat this several times, then let the mind and spirit settle again in the Great Void. If the eastern quarter feels clear, open, and unobstructed, slowly inhale through the nose until full, and contemplate the five organs. Feel the true Qi of the Azure Emperor circulate from the liver, merging the inner and outer into one. Then contemplate the thirty-six thousand spirits within the body joining with the Azure Emperor’s Qi. Next, regulate the breath and swallow the saliva. After a while, rise and bow twice; the ritual is complete.

After this, practice every day without interruption. At the Awakening of Insects, face the Mao direction (east) and continue until the end of the Mao month. From the Spring Equinox, face the Chen direction (southeast), contemplating yellow Qi circulating from the spleen and permeating both inside and out. From the Beginning of Summer, face the Si direction (southeast), contemplating red Qi circulating from the heart; from Grain in Ear, face the Wu direction (south). From the Beginning of Autumn, face the Wei direction (southwest), contemplating yellow Qi circulating from the spleen. From the Beginning of Autumn, face the Shen direction (southwest), contemplating white Qi emerging from the lungs and circulating inside and out. From the White Dew, face the You direction (west); from the Cold Dew, face the Xu direction (northwest), contemplating yellow Qi emerging from the spleen and circulating inside and out. From the Beginning of Winter, face the Hai direction (northwest), contemplating black Qi emerging from the kidneys and circulating inside and out. From the Great Snow, face the Zi direction (north); from the Beginning of Spring, face the Chou direction (northeast).

Visualize yellow Qi rising from the spleen and circulating inside and outside the body. After practicing this for a full year, the five kinds of Qi will all be complete. Follow the methods described earlier for visualization and regulating the breath. Close the eyes and click the teeth the same number of times as before; there is no need to distinguish levels of practice.

At the start of spring in the second year, practice again for three, five, seven, or nine days, following the same steps as the previous year to welcome and attune to that Qi. Qi responds to the mind’s intention and manifests through the hand seals. When using the seals, grasp the principles of the Three Powers—Heaven, Earth, and Humanity—and the Five Phases, and visualize the eyes of the myriad spirits. The use of the hand seals need not be divided into levels.

The firm-fist mudra is the general method for all hand seals. It is used to set the Dipper stars in motion, seal and stabilize the Five Sacred Peaks, close off the Three Celestial Lights—the sun, moon, and stars—subdue the path of ghosts, draw in the source of the rivers, and safeguard true Qi, bringing both the unseen and the visible under one’s command. At the end of the rite, complete the practice with the breath-regulating mudra and disperse the Qi.

When forming a hand seal, women use the right hand as primary and men the left, according to Yin-Yang constitutions. The thumb corresponds to Earth, the index finger to Fire, the middle finger to Wood, the ring finger to Metal, and the little finger to Water. On each finger, the sections from the base to the middle and then to the tip are called Meng, Zhong, and Ji, respectively. The area beneath the fingernail is called the “Five-Phases Blade Branch”; it governs killing and is used to cut down evil and punish rebels. Once the five kinds of Qi are complete, apply them according to their five categories and set them to restrain one another; then they can be used as one wills.

To form the firm-fist mudra, press the thumb against the base of the ring finger, at the point called “the human’s completion of the ghost path,” and press three times. Hold the breath according to the oral instructions and clench the hand. The sections of the fingers correspond to the Twelve Earthly Branches and should also be used according to the categories of generation and restraint among the Five Phases.

All methods of pacing the astral pattern developed from the “three steps and nine traces”: this is Yu’s Pace. Its origins reach far back. It was later received and passed down by Yu of the Xia, but he did not create it. The Three Primordial Powers and Nine Stars, and the Three Extremes and Nine Palaces, are major numbers used to correspond to the sun’s course.

To perform Yu’s Pace, first raise the left foot and take a half-step, then proceed with alternating steps, one forward and one back, one Yin and one Yang. At the beginning and end, the left and right feet must move in harmony. As the feet land, alternate between placing them crosswise and lengthwise, forming a T shape that also symbolizes the meeting of Yin and Yang. Leave a small gap where the heel and toe meet. The stride must be neither too long nor too short, so that the prescribed pattern is maintained. As you walk, make the fist-clenching hand gesture for preserving spirit and hold your breath, filling the Great Abyss Palace, the place within the body where Qi is stored. Half-close your eyes and visualize; click your teeth and preserve your spirit. In this way, the Four Spirit Beasts guard you, while mounted attendants stand arrayed before, behind, and to either side. Visualize the troops and horses of the Five Emperors of the five directions each guarding their own quarter. Also visualize the Northern Dipper above your head, its handle pointing forward toward the direction in which you are walking. As you proceed, keep your back toward the position of construction and face the direction of destruction, striking down and dispelling harmful influences.

After completing the nine traces, hold your breath and retreat to your starting point. Then walk forward again along the same traces, repeating this three times. Next, turn to the left and visualize directing the spirits and Qi and setting the astral pattern in motion. Act according to your intention to eliminate calamities and deal with various matters. When finished, close your eyes and preserve your spirit, regulate your breathing and return it to the Great Abyss Palace, then swallow your saliva nine times. Methods of restraint, empowering talismans, and using talisman water should follow the customary procedure for summoning the true Qi of the Five Emperors of the five directions.

The True Master says: First cultivate the Five Qi for one year, then practice the astral pattern of three steps and nine traces. If you practice for a year without error, you may then perform the various methods of restraint; your ritual work will take effect as you intend. If you remain tranquil and careful and hold fast to the Dao, sustained practice will enable you to attain immortality and help others transcend the world. The ancient perfected immortals and sage kings all once relied on this practice to assist in governing the realm. Yet much of what is transmitted among people has been corrupted by falsehood and fanciful additions. Only by practicing according to this method can one see results. The former master also said that the steps of the three traces and nine steps resemble the Already Fulfilled hexagram. After grasping the true secret of the astral pattern, one must also cultivate the Qi of the Five Emperors and the fist-clenching method in the prescribed order.

The hand seals should at first be performed in the proper way. Do not invent additions or alter them at will. Only by practicing the methods given here can you see them take effect. The late master said, “The three-step, nine-trace footwork follows the order shown by the Hexagram Jiji. Once you have mastered the essentials of the Star Dipper, you must also practice, step by step, the methods for cultivating the Qi of the Five Emperors, together with the gesture known as Firmly Grasping (clenching the fist and drawing the fingers inward).”

Only when hand seals are performed according to the proper rules can one reach the source of the Dao. If you merely receive and keep talismanic diagrams and precious registers (Daoist talismanic documents), but lack the methods of cultivation and practice transmitted by a master, you will ultimately gain no efficacy; this is no different from possessing registers alone. At most, such acts amount to honoring and making offerings to talismans and registers. They can help establish wholesome connections and serve as a foundation for advancing in practice in a future life.

The Qi Method of the Five Kitchens Classic (with preface)

I read in the Book of Changes: “By studying principle deeply and reaching a subtle state of spirit, one can put it to better use. By putting it to good use and making oneself secure, one can strengthen one’s De (Virtue/Power).” How full of meaning these words are! How full of meaning they are! From this we can understand that only by thoroughly studying principle can one reach a subtle state and put it to use. That use must bring real benefit if one is to make oneself secure and nurture one’s De. If one has not yet mastered principle but claims to be able to put it to use; if one’s use brings no benefit but one claims it can make one secure and nurture one’s De; or if one is not even secure oneself yet claims to understand the great Dao (the Way)—such things have never happened.

From this, we can see that the efficacy of emptiness, stillness, and Wuwei (non-action) is fundamental to the generation and transformation of life. When Jing and Qi (essence and vital energy) gather, they form the myriad things. This is called “weihe,” the state in which Jing and Qi join in harmony. In a realm of stillness without distinctions, the myriad things come into being and take shape. Is the greatest De of Heaven and Earth not the nurturing of all things? The key to preserving life and form is to lessen selfishness and desire, remain simple and gentle, let the heart and spirit dwell in quiet detachment, and bring one’s breathing into accord with a formless, still state.

If a person can keep the heart clear, spirit and will become as keen as the spirits. When desire is about to arise, the heart will first become aware of it. That is why the sages left teachings to restrain desire and developed their undertakings to sustain De. They focused the breath to guide the harmony of body and mind, rested quietly at night to curb desire, and cleansed their thoughts and sheltered their spirit. By probing the subtle transformations, they could understand the principles governing the changes of the myriad things. In this way, they could make themselves secure and preserve the state. The effects of their De reached the people, yet the people did not feel that they had received a favor from anyone. Heaven therefore protects such a person, and whatever they undertake proceeds auspiciously, with nothing going against them.

I respectfully studied Chapter Five of this Jing (scripture) and concluded that it contains nothing but essential guidance for cultivating the self and nourishing life: preserve harmonious Qi and hold fast to the One; study principle deeply to reach a subtle state; sit in stillness and forget the self, release attention to external things, and settle oneself to strengthen De. I reflected on it again and again for a long time, then wrote this explanation and commentary. I come from humble circumstances, yet have received extraordinary kindness. Having been favored by the grace of a sage ruler, I dare not let my own limited understanding hold me back. I bow low and prostrate myself, ashamed and afraid, pacing in unease as if I had lost something. Your servant Yin Yin knocks his head to the ground and bows twice. Submitted respectfully by the Daoist servant Yin Yin of the Su Ming Abbey in the capital, on the eleventh day of the twelfth month in the twenty-third year of Kaiyuan.

The Scripture on the Five Kitchens, attributed to Laozi, says: “As long as one holds fast to the One Qi—the primordial energy that runs through the body and mind—and keeps it harmonious and flowing freely, the five organs will be full and the Five Spirits, the spirits that govern the activity of the five organs, will be calm and properly ordered. When the five organs are full, the Jing and Qi that nourish the body will be abundant; when the Five Spirits are settled, appetites and desires will diminish.” This Jing explains how the five organs receive nourishment, as if taking food from a kitchen; hence the name “Five Kitchens.”

The primordial Qi of the East harmonizes with the great peace of Heaven and Earth. “One Qi” refers to the subtle, fundamental primordial energy. It circulates between Heaven and Earth, forming Yang harmony in Heaven and Yin harmony on Earth. When Yin and Yang unite, they become the Qi of great peace. At birth, everyone depends on the harmonizing action of One Qi to take on bodily form and to express the Five Constant Virtues—benevolence, righteousness, propriety, wisdom, and trustworthiness.

Thus the Laozi says, “All things bear Yin and embrace Yang, and through blending Qi they achieve harmony.” Those who cultivate the Dao should cut off two kinds of entanglement from the outside to preserve life, and inwardly keep One Qi so that it may accord with the great peace. When the Qi of great peace is harmonized and brought into unity, nature and life can be preserved. The Laozi also says, “By concentrating and nurturing your vital essence, can you become like an infant?”

By attaining “One,” all things can return to the great peace. “Attaining One” here means inwardly keeping One Qi to nourish the spirit, while preserving the body outwardly, so that the body becomes a dwelling for the spirit. In this way, the movement of One Qi accords with the Qi of great peace within the body. The ways of cultivating life and nourishing the spirit all return to the great peace. Thus the Laozi says, “When all things attain ‘One,’ they can live.”

When harmony reaches its utmost, there is no “One” or “harmony” to grasp. At first, people receive One Qi and rely on it to harmonize the Qi of great peace. If they can preserve this harmonious Qi and attain its root, the principle of harmony will be fully realized. When the harmonious Qi flows without hindrance, there is not only no fixed “One,” but also no “harmony” to cling to. This state is hard to put into words; it is as natural as earth settling on the ground. The Laozi says, “I do not know its name.”

The subtle principle and the subtle state are connected. “Subtle” refers to what is profound and mysterious; “principle” refers to one’s nature. The meaning here is that when One Qi is kept within, the principle of harmony emerges from one’s nature. Through cultivation, nature returns to De, and subtle harmony fills the person in turn. When wondrous nature blends with harmonious Qi, it connects with the subtle state. The Laozi says, “Both are called subtle.”

In the south, do not use conscious intention to deliberately manage conscious intention. Here, “intention” refers to thought and feeling. Preserve and hold to the One Qi so that body and mind return to peace and ease. Then do not deliberately visualize, pursue external objects, and give rise to discriminating awareness. Instead, gather the spirit and observe in stillness. Let the mind become deep and empty, allowing harmonious Qi to move naturally before thoughts arise, and wisdom to emerge after perception has been forgotten.

Look into the place of still emptiness: the empty chamber of the heart-mind will give rise to light, and good fortune will follow. If you deliberately manage conscious intention and pursue the thoughts and feelings of the world, you will only damage your peace. How could light then arise? Thus the Old Lord said, “Block the apertures of the senses and close their gateways, and you will remain free from disturbance throughout your life.”

Do not deliberately seek “freedom from thought,” only to keep thinking about how not to think. Simply do not pursue thoughts and feelings, and the illuminating awareness of wisdom will emerge naturally; this awareness, too, does not come from deliberate contrivance. To seek freedom from thought deliberately is still to fall into thought and feeling, and is no different from intentionally holding an image in mind. Thus the Old Lord said, “Even the nameless uncarved simplicity should be free of desire.”

Let no thought arise in the heart-mind. Hold inwardly to the One Qi while keeping the mind empty and still. Emptiness and stillness bring peace, and the principle of peace unfolds naturally. In this way, you no longer pursue external objects or discriminating awareness, and there is no need to force a name onto this peace. Since it is not held in place by external objects or discriminating awareness, there is no deliberate thought involved. Thus the Old Lord said, “Use the light, then return to its original clarity.”

This is how to practice: hold inwardly to Great Harmony and let the Qi of peace flow freely. Once this state is reached, even the “method” should be set aside; do not cling to any method. To hold by not holding: this is why it is said, “The method should be held in this way.”

In the north, do not let the heart-mind reach out and grasp at itself. Here, “heart-mind” is the foundation from which wisdom emerges, and also the organ in which thought and feeling arise. When feelings are upright, wisdom can emerge; when they are distorted, delusions arise. If you can bring the inner Qi to harmony and keep the heart-mind upright, inner awareness will become pure, and right wisdom will grow clear and unmoving. The heart-mind is like a bright mirror: dust cannot settle on it. It is like a deep pool: when still, it reflects all things. To see all things without taking them to be governed by “I” is what is called the “constant heart-mind.”

If you use the heart-mind to grasp at itself, it will reach outward and become stained. It will cling to all manner of things outside, and inner right wisdom will be unable to shine forth.

This is called the “constant mind,” the ever-pure original mind. If one seeks the original mind with a discriminating mind, the mind is drawn outward and stained: it clings to all kinds of things outside, while lacking the inner wisdom to observe clearly. Once the constant mind is lost, inner harmony and understanding are also damaged. Therefore, the Zhuangzi says, “Attain your mind; by means of that mind, attain your constant mind. How could things then obstruct you?” This means: recognize your own mind, and by means of it recognize the ever-constant original mind. How, then, could external things become an obstacle?

At the same time, do not cling to cutting off all connections. If you use the mind to grasp at your own mind, you will become entangled in one burden after another. But when proper feeling gives rise to wisdom, you can gradually recognize the constant mind. The wise mind remains clear and bright, and so does not cling to anything. What, then, does “cutting off connections” really mean? When the mind neither grasps at things nor deliberately cuts off its grasping, it is naturally clear and still. What is there to cling to or abide in? Thus the Old Master says, “Reduce and reduce again, until you reach Wuwei (non-action).” This means continually diminishing attachment until you reach the state of Wuwei.

“Let the mind be present, but do not hold on to mind” means that the clear, constant observation of wisdom can be said to be the mind’s presence. Yet one does not cling to this observation, which is why it is also said not to fix the mind upon the mind. When the mind neither pursues nor deliberately welcomes or rejects, it neither grasps at things nor needs to cut off its grasping, and naturally abides nowhere. This is true action.

As for “the true preserves the deep well of truth,” “the true” refers to the ever-constant original mind and the clear observation of wisdom, pure and free from disorder. Keep the source of wisdom clear and still, untouched by external things. Neither cling to the things one knows nor let the mind grasp at external objects; then one can contain an energy of harmony and return to the true, as though one had never been separated from it. This is why one is told to preserve the true.

In practice, one should work toward the state of “leaving intention” in the West. “Principle” refers to one’s original nature; “intention” refers to the mind’s focused attention. What was discussed earlier was cutting off attachment to external circumstances. Here, the concern is cutting off attachment to one’s inner nature. In cultivating one’s nature, the mind may be focused, yet awareness must extend everywhere. Once external sensory objects have been cut off, consciousness no longer depends on them. Leaving behind the body and discriminating intellect, one merges with the Great Dao. In this way, cultivation of one’s nature returns to its original state: awareness is complete and unobstructed, and both inner and outer realms are still. One reaches a state that is mysterious upon mystery, no longer clinging to the idea of “abiding.”

If one only accumulates practices without meeting the requirement of “leaving,” one will stray from this state. To cultivate one’s nature by leaving intention means inner and outer stillness: the mind neither gives rise to attachment nor clings to emptiness. Sitting, one forgets that one is sitting; moving, one forgets that one is moving. Thoughts arise and pass away as they will. If practice continues but one cannot forget and dissolve these thoughts, then a single thought can set off all manner of subtle imaginings. Inner awareness is disturbed, and external sensory objects appear in turn. This is not in keeping with “leaving intention.”

Yet if the mind has no focus at all, how can it gradually awaken? At first, then, one must focus the mind and bring it to stillness; this is called “intention.” “Not cultivating intention” means that once one has reached the state of leaving intention, one no longer keeps accumulating practices. Forgetting the act of cultivation allows one’s nature to become whole; the mind grows still, and awareness is complete.

Because focused attention purifies the workings of wisdom, this is called “completed practice.” Inwardly, one forgets oneself; outwardly, one forgets all things. Even when wisdom and awareness are present, one does not deliberately exert the mind. Nor does one form the thought “I have accomplished this” about practice already completed. This is called “knowing nothing as accomplished.”

Food causes Qi (vital energy) to stagnate and gather. Within the human body there is originally a harmonized Qi. When it reaches Great Harmony and returns to unity, the light of wisdom can remain clear. People today take food through the mouth to nourish the Five Viscera; the body then gathers like foam and supports the physical form. After birth, the body comes from Earth: moisture condenses from Water, warmth is received from Fire, and breathing depends on Wind. A body formed through the convergence of these four conditions—Earth, Water, Fire, and Wind—is ultimately not an eternal, wondrous thing.

“Dyed and muddied” means stained and polluted. Once Qi is stained, the Qi of Great Harmony grows confused, giving rise to all kinds of thoughts, feelings, and activities of consciousness. These are disturbances brought on by the agitation of the mind. “Settling into lasting stillness” means that a practitioner should let the Qi of Great Harmony cast aside miscellaneous thoughts and feelings, preserve its purity and original nature, and keep the mind clear for a long time, until it finally becomes one with Great Harmony. If food still causes Qi to gather and stagnate, lasting stillness cannot be attained.

Qi ultimately returns to its source. Human feelings and consciousness are drawn along by conditions, giving rise to the six forms of attachment—the clinging that disturbs the mind. When the four great elements of Earth, Water, Fire, and Wind disperse, each returns to its source. Once a person’s body and consciousness have taken shape, they continue to turn through existence according to the karma they have received.

“To take is to release” means that taking is receiving, while releasing is putting into action. Thoughts give rise to different feelings, and karma produces corresponding results; what a person receives manifests its effects in subtle ways. If the Qi of Great Harmony can return to harmony and unity, Qi becomes fully balanced and the mind reaches the utmost emptiness and stillness. This is called “returning to one’s life-source.” When one returns to the life-source and attains constancy, this is called “right reception,” a pure and settled state of meditation. Right reception purifies karma and gives rise to wisdom’s illumination. When this illumination is clear and enduring, the mind clings to nothing, and one can move between entering and leaving, activity and stillness, with freedom and without obstruction. If this cannot be achieved, the Qi formed from food returns to the conditions of Earth, Water, Fire, and Wind. Once karma has taken shape, a person sinks into the six destinies of rebirth.

◎ Formula for the Wondrous Qi of the Grain Spirit

The formula says: The Dark Qi (the clear Qi of Heaven) is my fence; the Primordial Qi (Qi like water) is my dwelling; the Original Qi (the fundamental Qi of Earth) is my bed. The Qi of Heaven is clear and upright. It enters my body through the crown of my head, rests in my liver, then passes through the Nine Heavens and exits through my two eyes. The Qi of water is pure white and upright. It enters my body below the meridians on the left and right, rests in my lungs, then passes through the Nine Heavens and exits through my two nostrils. The Qi of Earth is pure yellow and upright. It enters my body beneath my left and right feet, rests in my spleen, then passes through the Nine Heavens and exits through my mouth. May these three kinds of Qi together cover my whole body, year after year, without end.

Next, visualize the seventy-two kinds of life-giving Qi entering the body, and imagine them as divine lords dwelling in different places: the head is Lord Clear City; the crown of the head, Lord Three Terraces; the space between the eyebrows, Lord Eight Extremities; the two ears, Lord Clear Sight; the left eye, Lord Dark Clarity; the right eye, Lord Primordial Clarity; the nose, Lord Wondrous Gateway of the Circumference of Heaven; the mouth, Lord Jade Gateway of the Arrayed Origins; the teeth, Lord Eight Lands; the tongue, Lord Limitless; the throat passage, Lord Commandant; the throat, Lord Nine Ministers; the lungs, Lord Flower Canopy; the gallbladder, Lord Long Life; the stomach, Lord Great Granary; the large intestine, Lord Mother of Food; the small intestine, Lord Guide and Conduit; the left kidney, Lord Dark Mystery; the right kidney, Lord Dark Origin; the intestines, Lord Transcending the Way; and the Three Burners—the upper, middle, and lower regions of the body and their Qi functions, as described in Chinese medicine—Lord Dark Elder. The two knees are Lords of the Small Chariot’s Wandering; the two feet, Lords of Thunder and Lightning Arising. May the Master Lion (here, the practitioner) gather the seventy-two kinds of life-giving Qi in the mouth and keep them within, without letting them scatter heedlessly.

Next, visualize the three divine lords Infant, True Person, and Red Child. Have them respectively abide in the Mudball Palace (the chamber of spirits inside the head), circulate through the Crimson Palace (the region of the heart and chest), and guard the Dantian (the bodily center where Qi gathers and which is central to cultivation); do not let them depart heedlessly. The Infant, with the courtesy name Ziyuan, dwells in a person’s Dantian and governs longevity and Wuwei (non-action). The True Person, with the courtesy name Zidan, dwells in a person’s heart and governs the long life of the myriad spirits…

The Red Child, also called the Most High, resides inside the human head. It is responsible for prolonging life and settling the spirits, thereby enabling one to live forever. That is the end of the explanation. The Upper Primordial Spirit is located in the brain and is named the Red Child; the Middle Primordial Spirit is located in the heart and is named the Perfected One; the Lower Primordial Spirit is located one inch and three tenths below the navel and is named the Infant. The key to sustaining life over the long term lies in these spirits. If you keep your attention on them in contemplation, you will be able to see them.

The brain is called the Purple Tenuity Palace, the heart the Cavernous Chamber Palace, and the area three inches below the navel the Dantian Palace. If you regularly contemplate the spirits and Qi in these three palaces, you can live a long life and remain clear-minded. You can then also contemplate the body’s five palaces, six bowels, and five viscera. The five viscera correspond to the Five Phases: the liver belongs to Wood, the heart to Fire, the lungs to Metal, the kidneys to Water, and the spleen to Earth.

The body’s various parts are also likened to generals’ offices: the liver is the Left General’s Office, the lungs the Right General’s Office, the heart the Front General’s Office, the kidneys the Rear General’s Office, the navel the Central Cavalry General’s Office, and the head the Supreme General’s Office. The inner and outer correspond to one another: by contemplating the inner, one can understand the outer, and by observing the outer, one can understand the inner. Here, the inner refers to the Five Phases, the six bowels, and the five viscera.

The scripture also uses palace and office names for the body’s viscera and bowels: the lungs are called the Jade Hall Palace and the Secretariat Office; the heart, the Crimson Hall Palace and the Primordial Yang Office; the liver, the Clear and Cool Palace and the Orchid Terrace Office; the gallbladder, the Purple Tenuity Palace and the Boundless Office; the kidneys, the Hidden Subtlety Palace and the Great Harmony Office; and the spleen, the Central Harmony Palace and the Great Simplicity Office. Each of the five viscera also stores something: the lungs store the corporeal soul, the liver the ethereal soul, the heart Jing (essence), the kidneys intention, and the spleen resolve.

These five sets of correspondences appear on different levels: in the heavens as the Five Planets, on Earth as the Five Phases, and among the myriad things as five colors.

In the heavens are the Five Planets: Jupiter in the east, Mars in the south, Venus in the west, Mercury in the north, and Saturn at the center. On Earth, they correspond to the Five Phases (Wood, Fire, Earth, Metal, and Water); in the human body, to the five organs—the heart, spleen, liver, lungs, and kidneys; and among the myriad things, to the five basic colors: red, blue-green, white, black, and yellow.

When the Five Phases combine, they can also produce intermediate colors, each formed by blending two colors. Jia combines with Ji: add yellow to blue-green and the result is green. Bing combines with Xin: add white to red and the result is pink. Ding combines with Ren: add red to black and the result is purple. Wu combines with Gui: add black to yellow and the result is dark blue-green tinged with red. These are the intermediate colors found in the world.

The Ten Heavenly Stems also each have a corresponding association: Jia belongs to Wood, Yi to forest; Bing to Fire, Ding to ash; Wu to Earth, Ji to reddish-brown ochre; Geng to Metal, Xin to ore; Ren to Water, and Gui to mud.

The Qi of Wood has the nature of sprouting and generating; the Qi of Fire, of growth; the Qi of Metal, of withering and killing; and the Qi of Water, of storing away and extinguishing. How can we see these principles? In the three months of spring, new shoots of all kinds emerge from the earth, showing that the Qi of Wood governs sprouting and generation. In the three months of summer, plants grow tall, showing that the Qi of Fire governs growth. In the three months of autumn, all things wither and decline, showing that the Qi of Metal governs withering and killing. In the three months of winter, insects in their nests and ants in their burrows lie hidden, showing that the Qi of Water governs storage.

If the Qi of Wood governs sprouting and generation, and plants flourish and blossom, why do they also wither and die? This happens because, as a wife returns to her husband, when the Qi of Wood rules in spring, Jia summons Yi to return; they encounter Metal and are therefore also restrained by the Qi of Metal. In summer, all things grow, and the Qi of Earth arises with them. Why, then, does wheat wither while it is growing? Because Xin is the consort of Bing, and the Qi of Metal issues from Xin, so it too carries the nature of withering and killing.

Things that undergo transformation through Metal Qi often carry an aura of severity and killing. Why are mulberries green at first, then red, and black when ripe? This is because they grow and then mature: they are first green and later turn black. When Fire Qi arises, they appear red. Their turning black when ripe is because Ding combines with Ren, and Bing calls Ding back, allowing them to receive Water Qi.

Why do jujubes first turn white, then red when ripe? In the seventh month, jujubes begin to be affected by Metal Qi, so they turn white. They become red when ripe because Xin combines with Bing, and Geng calls Xin back, allowing them to receive Fire Qi.

Metal Qi has an inherently killing effect. Why, then, can shepherd’s purse and water caltrops grow in the eighth month of autumn? Yi combines with Geng, and the plants thereby receive Wood Qi and can grow. When Yi combines with Geng, their color shifts from green to white, becoming pale green.

Why do the Five Phases combine with one another like husbands and wives? Because they restrain one another. Earth wants to move east, but Wood comes to overcome it, so Wu and Ji are paired, with Ji becoming Jia’s wife. Wood wants to move west, but Metal comes to cut it down, so Jia and Yi are paired, with Yi becoming Geng’s wife. Metal wants to move south, but Fire comes to overcome it, so Geng and Xin are paired, with Xin becoming Bing’s wife. Fire wants to move north, but Water comes to extinguish it, so Bing and Ding are paired, with Ding becoming Ren’s wife. Water wants to move south, but Earth comes to dry it up, so Ren and Gui are paired, with Gui becoming Wu’s wife.

The Five Phases punish and destroy one another. Why do some things die while others do not? Wood can pass through Earth without being destroyed, and Fire can burn Metal without being extinguished. This is because Wood and Fire belong to benevolence and represent Yang Qi: they favor nurturing life and do not favor killing or harming. When Metal cuts Wood, Wood dies; when Water extinguishes Fire, Fire dies. This is because Metal and Water belong to Yin Qi and favor taking for themselves, so things they punish are killed.

The Five Phases also correspond to the body’s five organs: the heart belongs to Fire, the liver to Wood, the lungs to Metal, the kidneys to Water, and the spleen to Earth. The liver belongs to Wood and, in principle, should be able to move Water Qi. Why, then, does it sink? This is because Ji combines with Jia, allowing it to receive Earth Qi, and so it sinks. The lungs belong to Metal. Why can they receive Water and float? This is because Xin combines with Bing, allowing them to receive Fire Qi, and so they float. The spleen belongs to Earth; even after receiving Water Qi, it remains properly situated in the center. This is because Gui combines with Wu. Earth occupies the center of the Five Phases, and Gui Water assists Earth, so the spleen is neither above nor below but remains in the center. Here, the combinations among the Five Phases are used to explain the relationship between the five organs and the Five Phases.

Wood begins to grow in the hour of Hai, reaches its peak in the hour of Mao, and declines and dies in the hour of Wei. Hai and Mao are called “Yin Thieves” and are considered unsuitable for official affairs or any undertaking, as all matters begun then are thought inauspicious. Water begins to grow in the hour of Shen, reaches its peak in the hour of Zi, and declines and dies in the hour of Chen. Shen and Zi are called “Greedy Wolves” and are considered unsuitable for action. Days of Chen are associated with treachery, days of Wei with wickedness, days of Xu with uprightness, and days of Chou with public duty. Treachery and wickedness are regarded as evil, while public duty and uprightness are regarded as good.

◎ Distinguishing the names and titles of various spirits: The Heavenly Lord’s courtesy name is Yang Jun.

The Sun’s courtesy name is Changsheng.

The Moon’s courtesy name is Ziguang.

The Northern Dipper’s courtesy name is Changshi.

The Thunder God’s courtesy name is Wu Jun.

The Queen Mother of the West’s courtesy name is Wenshu.

The Grand Marshal of the Year’s courtesy name is Weiming.

The Great General’s courtesy name is Yuanzhuang.

Men who know these names are said to be able to avoid death by weapons, while women who know them can avoid dying in childbirth. When entering water, call out “Yinyin”; when entering the mountains, call out “Mengyu”; in wartime, call out “Jiuguang”; when traveling far, call out “Tianming.” It is said that calling out the corresponding name in each situation can avert disaster.

The crossbow is called “Yuanwang,” also known as “Danwei,” and is governed by the Zhang constellation.

The bow is called “Quzhang,” also known as “Zizhang,” and is governed by the Five Stars.

The arrow is called “Xuchang,” also known as “Xinwang” and “Panghuang,” and is governed by the planet Yinghuo.

The saber is called “Tuoguang,” also known as “Gongxiang” and “Dafang,” and is governed by the Xu constellation.

The sword is called “Yinyang.”

The halberd is called “Dajiang” and is governed by the Shen constellation.

The spear is called “Goushang,” also known as “Gouyang.”

The lance is called “Mou,” also known as “Motang.”

The shield is called “Zizhang.”

In wartime, one should call out the corresponding names of these weapons. The scripture holds that doing so can prevent injury and bring good fortune, making it an especially auspicious practice.

◎ The Method of Feeding on Qi of Qian Jie from Central Peak

“Feeding on Qi” is a Daoist practice of cultivating through breathing and swallowing Qi (vital energy). Qian Jie’s method from Central Peak prescribes how many times to swallow at different times of day:

At dawn, swallow forty-nine times.

At sunrise, swallow thirty-six times.

At breakfast time, swallow twenty-five times.

At mid-morning (around nine to eleven o’clock), swallow sixteen times.

At midday, swallow eighty-one times.

In mid-afternoon (around three to five o’clock), swallow forty-nine times.

At sunset, swallow thirty-six times.

At dusk, swallow twenty-five times.

At bedtime, when the night has grown quiet and one is preparing to sleep, swallow sixteen times.

The Huangting Jing says: “Let the clear, moist fluid in the mouth nourish the numinous root within the body. If you practice this method, you can live for a long time.” This method is called “natural nourishment through drinking.” Here, “Flower Pond” refers to saliva in the mouth. It is said that breathing in a prescribed way and then swallowing the fluid can keep a person from feeling hungry.

When first abstaining from grain, you may feel slightly weak or dizzy after three or seven days; there is no need to panic. Persist for twenty-one days, and the practice is considered complete. Afterward, your strength will gradually increase. If you wish to eat, you may do so, but you must suspend sexual activity and avoid casually expending Jing and Qi. Eating grain will restore your usual diet.

Laojun’s Dao Scripture: Third Method for Cutting Off Grain and Qi says: First close the mouth and draw in the breath, then swallow the Qi at least 360 times a day; do not fall below this number. The more you swallow, the better; reaching 1,000 times a day is best. As the number of times you swallow Qi increases, gradually reduce the amount of food you eat each day. After ten days, you will be able to stop eating. After that, let the breath continue to enter the body without escaping, and hold in your mind the sense that your Qi is full and abundant.

After three days without food, if you feel a faint hunger in your belly or your urine is reddish yellow, take nine good jujubes, or nine pieces of good dried meat, each about the size of a jujube. When you wish to eat, imagine that you are eating, then eat one. You may also eat two or three, but do not exceed nine in total over the course of day and night. If you do not feel like eating, there is no need to eat. When eating jujubes, keep the pits, and continue regulating your breath so that fluid is always flowing in your mouth.

◎ The Method of Taking in Qi for the Twelve Months

First month: In the morning, take in Yang Qi 160 times; in the evening, take in Yin Qi 200 times.

Second month: In the morning, take in Yang Qi 180 times; in the evening, take in Yin Qi 180 times.

Third month: In the morning, take in Yang Qi 200 times; in the evening, take in Yin Qi 160 times.

Fourth month: In the morning, take in Yang Qi 220 times; in the evening, take in Yin Qi 140 times.

Fifth month: In the morning, take in Yang Qi 240 times; in the evening, take in Yin Qi 120 times.

Sixth month: In the morning, take in Yang Qi 220 times; in the evening, take in Yin Qi 140 times.

In the seventh month, take in Yin Qi through the mouth 200 times in the morning, and take in Yang Qi through the nose 160 times in the evening.

In the eighth month, take in Yin Qi 180 times in the morning, and Yang Qi 180 times in the evening.

In the ninth month, take in Yang Qi 160 times in the morning, and Yin Qi 200 times in the evening.

In the tenth month, take in Yang Qi 140 times in the morning, and Yin Qi 220 times in the evening.

In the eleventh month, take in Yang Qi 120 times in the morning, and Yin Qi 240 times in the evening.

The text then gives figures for the ninth through twelfth months: in the ninth month, take in Yang Qi 160 times in the morning and Yin Qi 200 times in the evening; in the tenth month, 140 times in the morning and 220 times in the evening; in the eleventh month, 120 times in the morning and 240 times in the evening; in the twelfth month, 140 times in the morning and 220 times in the evening.

Here, “Yang Qi” means Qi drawn in through the nose, while “Yin Qi” means Qi taken in through the mouth. If you practice these two methods of regulating Qi without interruption, morning and evening throughout the twelve months, and complete one full cycle of the celestial bodies’ movements and then another, you can live as long as Heaven.

◎ The Three-Ones Qi-Absorption Method: the title. “Qi absorption” refers to taking in and cultivating the breath through breathing practices; “Three Ones” is a Daoist term for a cultivation method.

To attain longevity, one must understand the “Three Ones” within the body: the upper one is in the Mud Ball Palace (the palace in the head), the middle one is in the Crimson Palace (the palace in the chest and heart), and the lower one is in the Dantian (the vital center of abdominal practice). The foundation of human life lies in these three places. From midnight until noon, life-giving Qi is at its strongest; from noon until deep night, deathly Qi prevails.

One should regularly lie flat during the hours when life-giving Qi is strong, close the eyes, clasp the hands firmly (to gather and contain Jing and Qi), close the mouth, regulate the breath, and silently count to two hundred. Then gently exhale through the mouth. Add to the count each day. When you can count to two hundred and fifty, you will be able to guard the Crimson Palace, fill the Mud Ball Palace, and complete the Dantian. When you can count to three hundred, the Canopy of Heaven (where Qi gathers in the chest) will become clear; hearing and sight will sharpen, the body will be free of illness, and pernicious Qi will be unable to intrude. The Director of Destiny (the deity who governs lifespan) will erase your name from the register of the dead and transfer it to the Southern Pole, where the immortals of longevity dwell, granting you long life.

The method of breath retention is as follows: gently inhale through the nose while silently counting. Once you have finished counting, gently exhale through the mouth, then immediately inhale gently through the nose again and swallow the breath. Repeat this three times, then gradually lengthen the exhalation. With long practice, you may be able to retain the breath and count silently to fifteen hundred. Qi will then enter only through the nose and circulate through the limbs, no longer being exhaled through the mouth. Exhale through the mouth only when you wish to set Qi in motion. With steady practice, you can attain the Way of the immortals. As for food, eat when hungry and stop when full; one may also abstain from grain for a long period.

◎ Method for Taking in the Three Qi

The Record of the Caverns of Huayang states: Fan Youchong was from Liaoxi and once received the Way of Embryonic Light and Transformation of Form, a method aimed at cultivating spirit and Qi and transforming the body. He is still here today and regularly takes in the Three Qi. This means visualizing Qi in the three colors—blue-green, white, and red—as vertical lines descending from the sun in the east and entering directly into the mouth. Inhale and absorb it ninety times, stopping when you feel full. After ten years of practice, three-colored radiant Qi will naturally arise within the body, and one will become an immortal. This is the Great Primordial Lord’s Great Simplicity Inner Landscape method, a practice of visualization and inward contemplation. It should be performed every morning with the eyes closed; it is more effective when facing the sun. The method is simple, and its results are striking.

◎ Secret Essential Instructions on Various Methods of Taking in Qi

Practice the Su Nei Jing method at the “Heavenly Gate” (the mouth, where Qi enters and leaves and where it is swallowed). Practice every morning, with your eyes closed, following the method. Its effects will gradually become apparent. The method is simple, and its benefits are real.

Essential Instructions for Various Methods of Qi Ingestion

The mouth is called the “Heavenly Gate” because it takes in internal Qi. The nose is called the “Spirit’s Chamber,” the place where breath enters and leaves, and is used to release external Qi. The hands are called the “Human Gate,” and are associated with flourishing and decline. The feet are called the “Earth Gate,” and are associated with the portals of life. These terms appear in works such as the Huangting Neijing Jing.

Qi ingestion is generally practiced at times when Yang Qi is strong, such as midnight or dawn. Face southeast and sit quietly. First tap the teeth three times, then rinse the mouth three times and swallow the saliva. Rub the palms together until they feel warm, then wipe the face and eyes. Next, use both thumbs to rub up and down along the kidney area seven times, then make a firm fist in the prescribed manner to gather and steady the body and mind.

Next, puff up the breath until the mouth is full of air. Once it is even, close the mouth and swallow. Then tighten the abdomen and slowly breathe out through the nose, keeping the nasal passages clear. Coordinate puffing, swallowing, and tightening the abdomen: each cycle of puffing, swallowing, and tightening counts as one round. Do not open the mouth while puffing and swallowing, lest Qi enter the abdomen and cause illness.

During Qi ingestion, keep the mind settled and swallow slowly. If you go too quickly, Qi may become congested in the chest and cause pain. Swallow Qi fifty times at first, then gradually increase to one hundred, two hundred, or three hundred times. If other matters take up your time, you may do twenty or thirty repetitions. The practice can be done while walking or standing still; adjust it to the circumstances. What matters is practicing regularly. Do not…

During breath retention, if Qi rises and causes burping, as it may when one is first practicing ingesting Qi (regulating the breath and swallowing it to nourish the body), stir the breath in the mouth and swallow it. Do not let it disperse. Sangyuzi says: “When Original Qi (the body’s fundamental Qi) is harmonized, it does not surge harshly or violently. If Qi rushes upward, how could it be peaceful Original Qi?” Yet when one first practices ingesting Qi, the channels of the breath are not fully open and need to be guided along their course; for the time being, treat it as Original Qi. If this happens repeatedly, it indicates that the Qi Sea (traditionally, the place in the body where Qi is stored) cannot bear it. It may be turbid Qi already present in the Five Viscera surging upward, so there is no need to make a point of retaining it.

If there is Qi in the lower abdomen, it is also fine to release it. Each time you stir the breath and swallow Qi, do so calmly and slowly, without making a sound in the throat. Swallowing too quickly may cause Qi in the lower body to become blocked and bound, or even lead to rectal prolapse, so be cautious. After practicing the ingestion of internal Qi (nourishing and swallowing the Qi within the body) for a long time, the breath will naturally flow freely. Once it does, there is no need to restrict practice to particular times. Practice only when hungry, and stop after eating your fill.

Each time you swallow Qi, visualize it slowly entering the Five Viscera, then flowing through the palms, soles, neck, and other places, and dispersing through the body’s various gates and openings. If pain or illness suddenly arises, visualize directing the breath toward the affected area, believing that this will cure all illnesses.

If you intend to rely on ingesting Qi to abstain from food, do not count the number of swallows or measure how much effort you use. Simply swallow until the abdomen feels full, without letting the stomach and intestines remain distended. If you feel hungry, swallow three to five mouthfuls of Qi, then regulate the breath on your own through intention. Do not lie on your back, since this makes it difficult for Qi to descend and may injure the chest.

When the breath and body respond to one another, there will be sounds in the abdomen. Some think these sounds occur only because the stomach and intestines are empty, and that they cause harm to the body. This is not so. They are a sign that the breath is moving like thunder and lightning, refining Yin Qi and nourishing the body’s gates and openings. This is an important secret of cultivation.

There are many methods of absorbing Qi. Without using the “drumming and straining method”—a way of mobilizing the breath by puffing out the abdomen and swallowing—it cannot be considered truly refined. Some people do not understand the principle: after swallowing the breath, before it has flowed freely, they hasten to quiet the mind and forget the body. Even if they practice this every day, they often achieve nothing and instead become easily weary and sluggish.

The drumming and straining method is based on absorbing natural Qi and allowing the body’s original Qi—the fundamental life energy within the body—to circulate freely. The scripture says that when the Qi of the internal organs is full and enduring, a person will not decline and die; there is therefore no need to give further thought to deliberately drawing in external Qi. When a person’s Qi is exhausted, Shen (spirit) disperses; when Shen leaves the body, the physical form also perishes. Thus, guarding the original Qi and keeping it from dispersing, like a fetus nourished within the mother, is the essential teaching passed down in the secret instructions. There is no need to doubt it.

To practice circulating Qi within the body, choose a time when you are free. Puff out the abdomen and swallow ten or twenty times, filling the belly with Qi, then visualize the Qi entering the limbs. When occupied with daily tasks, swallow once each time and immediately guide the Qi onward. Keep the hands and feet supported, and once the Qi is flowing freely, quiet the mind and forget the body. In this way, Qi that has stagnated and grown heated will disperse, while the pure Qi of the limbs gathers and returns to the Sea of Qi, the area below the navel where original Qi is stored. The scripture says that with long practice, a “fetus”—a term in internal alchemy for the forming of an inner life force—will naturally coalesce. Then draw the joints and limbs inward and stabilize them. If you feel the Qi responding with a rumble like thunder, work the abdomen to bring the Qi into smooth, harmonious flow.

When absorbing Qi and practicing Daoyin (guiding and stretching the body through movements that accompany the flow of breath), begin by loosening and extending the hands and feet. As you puff out the abdomen and swallow, turn the body from side to side, focusing your visualization on the Qi entering the joints and bones so that breath and movement coordinate and the Qi flows continuously. You may also bend, stretch, and rotate, visualizing the Qi dispersing from the joints of the hands and feet. An ancient scripture says that few people understand the circulation of Qi and Daoyin unless they truly understand the Great Dao and have received oral instruction.

When absorbing Qi while hungry, wait until the belly feels full before practicing; after eating, proceed slowly. Sang Yuzi said, “The word ‘full’ is probably a corruption of the word ‘drink,’ since practitioners should not ordinarily eat until overfull, much less while circulating Qi…”

Qi practice (regulating the breath through inhalation and exhalation) and Daoyin (a health-preserving method that coordinates breathing with bodily movements) should be done in one’s free time, not at any time or in any place. Practice in a quiet, secluded room; do not sit facing the wind in a house on high ground. After a violent storm or heavy rain, if you have been soaked and chilled or overheated, or when returning from a long journey, rest first. Practice only once your body is dry and your breathing calm.

To keep the limbs lean and strong, practice Daoyin regularly. Here, “lean” means that the skin and flesh are firm and the complexion is clear. Practicing Daoyin and Qi practice at regular times can keep the Shen and Qi clear, slow the aging of the face, prevent flabby, swollen flesh, and ward off illness.

Some say that qi cultivation through breathing and fetal breathing are two different things. This is a serious misconception. The fetal form takes shape through the condensation of qi, and qi circulates within it. With long-term qi cultivation, clear qi gathers to form the fetal form, while turbid qi disperses and is expelled. Once fetal breathing has developed, one can enter water and tread through fire.

Some people follow ancient prescriptions, while others listen to those who do not understand the Daoist methods. They calculate breathing time using secret numbers and regard longer breaths as superior. Is this not absurd? They do not know that the qi received by the Five Viscera is not constant. If one briefly holds the breath and blocks the airways, how could one understand that fetal breathing arises naturally? This only exhausts the body and brings no benefit in the end. Most people who practice qi cultivation today keep their mouths shut, pinch their noses, and forcibly hold their breath, seeking only to lengthen it. They do not realize that this instead harms the body.

Someone asked, “Both the qi inside the body and the qi outside it are said to come from the Five Viscera. Why do internal qi and external qi differ in how they are inhaled and exhaled?” Sangyuzi said that it was a serious error to claim that both kinds of qi come from the Five Viscera. External qi is the qi of ordinary breathing, also called organ qi. It enters only the qi that circulates through the body and protects it; it does not arise from within the body. How, then, can it be said to come from the Five Viscera?

The answer was: “When cultivating and drawing in internal qi, one expands the abdomen with effort. The Sea of the Stomach, meaning the space within the stomach that receives qi, opens to take it in, while true qi is sealed inside. After the qi has been drawn in, the Sea of the Stomach closes again, and external qi is slowly exhaled. The circulation of internal qi and external qi is naturally different. If one forcibly blocks the mouth and nose, qi cannot pass through. When it cannot flow, it stagnates and harms the Five Viscera. The practice is intended to bring benefit, but instead causes harm. When the body is strong, holding the breath is easy; when one is ill or weak, it is difficult to control. Is this not a grave mistake? In cultivating the intake of internal qi, one should practice diligently, since a small effort can bring great results.”

Someone asked, “Why do superior practitioners begin with daoyin exercises and then practice the movement of qi in and out, while inferior practitioners first practice the movement of qi and then do daoyin?” The answer was: “Superior practitioners begin with daoyin, so turbid qi disperses through bodily movement. Inferior practitioners do daoyin afterward, to keep turbid qi from entering the joints of the limbs and becoming impossible to disperse. The two sequences reflect different levels of skill in cultivating qi and practicing daoyin.” Sangyuzi explained that “superior” and “inferior” here refer to stages of progression, not to differences in virtue or intelligence. This teaching is not something only dull-witted people can practice; even some wise people may not be able to carry it out.

The Celestial Master said: “There is only one kind of internal qi, but there are six ways of exhaling. They may be used only once the qi pathways have been cultivated. The six exhalations are chui, hu, xi, xu, xu, and si; all are forms of exhaled qi.” Sangyuzi said that some versions write “he” instead of “xu.” In general, the use of the Six Qi here differs from that in other versions in five respects.

In cold weather, use “chui” to dispel the cold; in warm weather, use “hu” to remove heat; use “xi” to dispel wind; use “xu” to ease vexation and also to regulate and lower the qi; use “xu” to disperse stagnant qi; and use “si” to relieve heat. Ordinary people mostly use “hu” and “si”; Daoist practitioners of qi cultivation avoid using “xu” and “si.”

Those who have mastered the Six Qi—six forms of breath regulation—may attain the rank of a Celestial Immortal.

Sangyuzi explains: Ordinary people are often beset by joy, anger, and all kinds of desires, so their Qi remains unsettled. Their mouths, too, are accustomed to flavors such as pungent, salty, sweet, and sour. If they are forbidden to practice prolonged breathing at this stage, it will be difficult to expel the turbid Qi from within them completely. Those who have attained the Dao have no distracting thoughts or desires; within their chests, they naturally possess a vast, upright Qi. Why, then, would they need breathing methods such as exhaling with the sounds xu and si? For them, exhaling these sounds is as easy as opening a dike with a casual pull.

After each session of Qi absorption (taking in Qi through regulated breathing), visualize the planet Yinghuo (Mars) in the south transforming into a ball of red Qi, pearl-sized. See it enter the body through the Celestial Gate, a term in Daoist guidance and visualization practices for an inner bodily passage, and flow into the five viscera and six bowels. Then visualize the whole body transforming into Qi. Do this once each day. This practice uses Yang Qi to refine Yin Qi and dispel the harm caused by the Three Corpses, spirits said to dwell in the human body and hinder spiritual cultivation.

In ancient times, Juanzi left instructions teaching people to visualize flames refining the body and burning it to charcoal. Daoist practitioners debated this: fire Qi is not innate Yang essence, they argued, and might damage the spirit, so the practice should not be performed. The subtle heart of the method, however, is a teaching secretly transmitted by perfected adepts. One should visualize it with focused care and practice without doubt. Sangyuzi said: “The ‘debate’ refers to the view of Lord Yanling. When visualizing, what time is there to distinguish whether the object of contemplation arises naturally or unnaturally? If you make such distinctions, how can what you contemplate still be considered natural? Besides, alchemists in the human world also use fire. Fire and Yinghuo are both things of Heaven and Earth, so why be selective?”

When practicing bodily guidance and Qi absorption, keep your clothes loose. If the belt is too tight, the flow of Qi will be obstructed, and the Qi sea—the place within the body where Qi gathers—will feel stifled. Sangyuzi explained: “The ‘impairment’ mentioned here means that Qi is constrained and obstructed; it does not mean that Qi has actually been damaged.”

In summer and winter, keep your living quarters, rest, and diet warm. Avoid sour, salty, and greasy foods, as these damage the five viscera. When the five viscera are damaged, the spirit cannot remain at peace. Pork, dog meat, and raw or cold fruit are especially to be avoided, so take great care.

◎ Lord Yanling’s Method of Refining Qi

Whenever you have some free time after a Qi (vital energy) breathing session, find a quiet room where no one is present. Let your hair down, remove your clothes, cover yourself with a quilt, and lie flat on your back with your body straight. Extend your legs and arms; do not clench your fists or make the hand gesture known as “holding firm.” Lay out a clean mat, letting its edges hang down to the floor. Comb your hair neatly, then spread it out over the mat. After that, regulate your breathing until it is even.

Once your breathing is steady, swallow the Qi. Then hold your breath until your chest feels tight. At that point, quiet your mind and spirit, think of nothing, and let the breath move on its own. When you feel oppressed by the breath, open your mouth and exhale. If your breathing is rapid and labored just after exhaling, first regulate it until it is even. After seven or eight breaths, once the rapid breathing has settled, resume the practice. When you have free time, do this about ten times as an initial practice.

Throughout the practice, keep your mind and spirit quiet, think of nothing, and let the breath move on its own. When you feel oppressed by the breath, exhale through your mouth. If your breathing becomes rapid and labored just after exhaling, first regulate it until it is even; after seven or eight breaths, once the rapid breathing has settled, resume the practice. When you have free time, do this about ten times. Begin with this initial practice because the breath may not yet flow freely and could stagnate between the skin and flesh, thereby causing illness. When you have more free time, continue the practice.

Once you have reached this stage, you may refine the practice another five or six times, continuing to twenty or thirty repetitions, or even forty or fifty. There is no fixed number. What, then, should guide you? If your practice of swallowing Qi gradually begins to take effect—your joints become supple and your pores open—and after twenty or thirty repetitions you feel your whole body moist and refreshed, or begin to sweat, these are signs of its efficacy. When you are new to the practice, you may stop as soon as your breath feels unobstructed and your body feels moist. Gradual sweating is also a good sign. Afterward, lie down calmly and do not get up too soon to meet the wind. If you are ill and have sweated, rest for a longer time. Wait until your body has recovered before dressing, then walk about slowly. Speak little to conserve your Qi, avoid exertion, and quiet your thoughts. In this way, you will feel your body grow light, your eyes grow bright, your Qi and blood circulate throughout, and your limbs become supple.

Thus the Huangting Jing (Scripture of the Yellow Court), a Daoist classic, says: “A thousand kinds of calamity are dispelled, and a hundred illnesses are cured; one need not fear the ferocity of tigers and wolves, and one can delay aging and prolong life.”

Those who cultivate Qi may practice each night and at noon, according to their own condition. When your mind is clear and alert, sit upright and practice swallowing Qi in the sequence described above. Be diligent and persevere; do not slack off. If you suddenly become drowsy and want to sleep, go to sleep. Do not force yourself to practice when you are drowsy, or your mind and breath may become disordered and you may stray from the proper path. When you first begin swallowing Qi, before your vital Qi has taken shape, you may feel rather drowsy after practice; later, this drowsiness will no longer occur.

Sangyuzi says: On the one hand, this passage stresses diligence and warns against slackness; on the other, it says to follow what is convenient and not to force the practice. Its subtlety lies precisely here. Diligence, then, does not mean practicing by force. If the time is not yet right, it is better to wait. Gather your mind, rest quietly, and follow nature’s course; then your breath will circulate.

Qi cultivation need not be practiced every day. If you have some free time during a stretch of five or ten days and feel that your body is blocked or your limbs restless, you may practice. When there is no clear need, there is no need to practice often. Sangyuzi also says: When Yin and Yang are harmonized and in proper measure, they do not bring calamity. The passage says that routine practice has no effect; if you respond by practicing frequently, you may not only fail to benefit, but also invite harm. For example, if the Flame Emperor worked diligently at farming, but intensified his efforts to excess, he might instead bring on a severe drought. The same is true of massage.

Preface to the Methods Transmitted Orally by the Elder Wang of Great Clarity

The instructions in this volume were all transmitted by the Elder Wang of Tuokong from the Yang household. The Elder Wang of Tuokong—a remarkable figure said to appear and disappear and to transform himself—was of unknown age to the people of his time. They saw him come and go without warning; at times he seemed to die before their eyes, only to appear elsewhere. He repeatedly changed his form among people, as a cicada sheds its shell, and so they called him “the Elder 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 met someone aspiring to cultivate the Dao, he passed on these teachings and said, “If secret and subtle methods are transmitted to the wrong person, the one who transmits them will invite misfortune.” The practices described in this volume follow a sequence of stages. They are instructions for those with the resolve to cultivate the Dao, not methods that beginners can master from the outset. At first, practitioners must also attend to their diet and nourishment, which is why food is mentioned repeatedly in the text. The methods for refining and cultivating the breath are extremely subtle. Particular care must be taken to gradually give up grain foods and let the Qi derived from grain be entirely depleted. It is held that with focused practice, the path to ascending as an immortal is not far off.

On the Three Constrictions

Ordinary people have three “constrictions” in the abdomen—places where the breath does not flow freely. The first lies below the heart. Beginners practicing breath ingestion—cultivating themselves by regulating the breath and swallowing it—often feel fullness below the heart and in the stomach. By eating a little less and practicing over a long period, they will gradually feel the breath flowing freely downward.

The second lies below the “life-store” (the viscera inside the abdomen). During practice, one may feel fullness in the intestines; with continued practice, the sensation of fullness gradually shifts to the navel.

The third lies in the lower Dantian (the area below the navel used in cultivation). If one can strengthen one’s resolve and make the breath flow freely there, only then will one begin to feel the Qi circulating throughout the body. As the breath moves through the body, it gradually enters the “jiu,” a body part named in the original text. Later, if one feels that the Qi within the jiu can move outward, one can use it to treat illness in others.

When first learning Breath Ingestion (a Daoist method of taking in Qi and regulating the breath), one must find a quiet place to settle body and mind, even out the breath, calm the spirit, and then practice with focused attention and care. After practicing consistently for a long time, once the Qi has entered the intestines, one can practice while walking, standing, sitting, lying down, and in other positions. If the Qi in the stomach has not yet descended into the intestines, practice will not go smoothly, and the body may feel uncomfortable.

At first, after inhaling, briefly hold the breath. After a while, the chest and abdomen may feel somewhat tight and distended. When exhaling, do not breathe all the air out at once. If the breath is divided into three portions, first exhale two portions, briefly hold the breath, and then swallow the breath. Repeat this practice until the Qi feels sufficient in the intestines, then stop. Beginners should practice four times each day and night, so that the Qi does not disperse before it has entered the Dantian (the place within the body where Qi gathers, according to Daoist teaching). The aim of cultivation is to bring the Qi into the Dantian; even when one is not actively practicing Breath Ingestion, the Qi will then be less likely to disperse. The four periods referred to here are morning, evening, midnight (the Zi hour), and midday. If the chest and abdomen feel tight and full, one may hold and bite a little licorice, or use cinnamon; this will ease the fullness. Ordinarily, fullness will not occur before the Dantian is filled. As the original Qi descends, a slight feeling of fullness may naturally arise. This method should be guarded and practiced with care; do not pass it on casually to those for whom it is unsuitable.

Beginners should practice four times each day and night. In the morning and evening, practice both the supine and prone postures; at midnight and midday, practice only the supine posture. For the supine posture, use a low pillow and lie on your back, draw up your legs with your knees raised, and extend your hands beside your ribs. Then swallow the breath ten times. Once the Qi has entered the Dantian, wait a little, then use intention to guide it to the Jiu Zhong (a bodily location named in the scripture).

For the prone posture, lie with your abdomen against the bed, intending to raise your chest, and extend your arms and legs on the bed. Then swallow the breath ten times. After each swallow, wait a little, then use intention to guide the Qi downward along the spine, passing through the five viscera and other internal organs.

Each morning and evening, when practicing the method of taking in Qi—a cultivation practice for health that uses regulated breathing and swallowing the breath—first bend forward, then lean back. With every swallow, make a sound in turn, guiding the breath with the sound into the Dantian, the cultivation area below the navel. Make a sound as the breath travels downward along the spine as well. If you can make the sounds, ten swallows in each posture are enough. If you cannot, even thirty or fifty swallows will not be enough. Learn to coordinate the sounds with the practice; swallowing without making a sound is futile.

When swallowing the breath, draw it down from deep in the throat. Do not swallow too shallowly, or you may start coughing.

Between swallows, you may pause for five or ten breaths, counting by breaths. There is no need to plan the pauses deliberately; simply proceed gently and at ease. If you do not know how to guide the breath and swallow too shallowly, you will cough at once.

When swallowing the breath, do not swallow saliva along with it; swallow the breath dry. If fluid gathers in your mouth in between, swallow it separately. When swallowing saliva, coordinate the swallow with the exhalation. If you coordinate it with the inhalation, wind may enter, so take care.

When first learning the method of taking in Qi, you need to recite a prayer used in cultivation or ritual practice. Once you have learned the method, you need not recite it when practicing on your own. When treating another person, however, you should recite the prayer.

Miscellaneous Methods for Taking in Qi

In addition to taking in Qi four times a day, you may swallow as much breath as you like at other times if your abdomen feels short of Qi or your strength is poor.

At first, the breath is not yet stable and often leaks downward from the digestive organs. You should hold it in and keep it from leaking, while using your mind to guide it outward and disperse it.

When you first begin taking in Qi, keep your mind calm and open. Have no doubts, fear, worry, or apprehension. If you are afraid, the breath will be difficult to circulate.

While practicing, if your body feels balanced and in harmony, be cheerful and content, and do not long for other things. In this way, you will improve day by day and feel boundless joy in your heart.

When taking in Qi, do not think about eating. Keep your mind calm and do not dwell on food. If you suddenly feel hungry, restrain the impulse; if you do not make a serious effort to control it, your thoughts will go astray. If you are thirsty, you may boil a decoction of creeping fig leaves and drink it.

When practicing “nourishing the Qi” (breathing exercises to care for the body), do not think about eating. The practice is easier to master when the mind is calm and free of other concerns. If you suddenly feel hungry, restrain yourself and set the thought aside. If you keep dwelling on food even as you try to resist, your mind will stray from the proper path.

If you are thirsty, you can boil creeping fig, a vine that grows on rocks, into a soup with a little fresh ginger. Bring it to a boil once or twice and drink a bowl to quench your thirst. You can use either the root or the fruit. Ginger and honey soup is another option.

If you can restrain your appetite, you will not feel like eating even when faced with a lavish meal all day.

Practice nourishing the Qi at regular times so that the Dantian (the energy center below the navel, where the breath gathers) remains full. Do not interrupt the practice even when you go out on errands. Once you have practiced for a long time and made it a habit, missing a session or two now and then will cause no discomfort.

Once you have mastered nourishing the Qi, your breath will remain naturally full even if you do not practice all day, and its benefits will be inexhaustible.

If the Dantian below the navel is always full, your strength will not diminish even if you call out loudly, read aloud, or talk with people all day. Nor will walking back and forth make you feel tired.

At the beginning of the practice, the breath is not yet stable. Avoid overexerting yourself, or you will deplete your strength. Still, walk a short distance from time to time to help the breath descend; this is more beneficial.

Once you have mastered nourishing the Qi, you may eat as usual when you feel hungry, without hindering the practice. Even after eating your fill, the breath will still make a sound as you swallow Qi, carrying it down to the area below the navel. Once the practice is mastered, there is no hindrance to practicing while eating.

When first beginning to nourish the Qi, before starting the practice, use the breath to help empty the bowels completely. Then avoid eating for a time; keeping this up for more than twenty days is better. If you eat from the outset, it will, in principle, be difficult to master the practice in its subtler forms.

You may drink a little alcohol each day while practicing. If you want to eat, a little ginger or honey can settle your appetite, but do not sleep too much. It is best of all if you can abstain from every kind of food. As long as your resolve is sincere, there is nothing to fear.

While practicing nourishing the Qi, even if you feel discomfort in your body or chest, you need not regard it as some other illness. With long practice, the breath will naturally disperse it.

When first practicing breath cultivation—the health regimen of regulating the breath and guiding Qi (vital energy)—the urine may be yellowish-red. There is no need to be alarmed; with continued practice, its color will gradually return to normal. The best results come from eating nothing. As long as you practice with sincere devotion and attune yourself to the spirit, there is nothing to fear.

During breath cultivation, even if you feel discomfort in your body or chest, do not assume it is some other illness. Continue guiding the Qi, and after a while the discomfort may ease on its own.

When first practicing breath cultivation, there is no need to worry if the urine is yellowish-red; with continued practice, its color will gradually return to normal.

When beginning breath cultivation, do not eat fruit, lest it upset the stomach or food residue interfere with the movement of the breath. Practitioners seek to keep the abdomen empty and clear so the breath can flow freely. If you can persist patiently for a time, you will find your vitality different from before: your limbs will grow stronger day by day, and your mind will become clear and your spirit refreshed, in ways that are hard to describe. It is said that long-term breath cultivation can enable you to discern good and evil and understand a person’s inner nature by observing their outward appearance. With focused practice, it is said that after three seven-day periods—that is, twenty-one days—you will be able to see your own digestive organs clearly. Only after keeping your attention steady and practicing for a long time can you go further and look within at the Five Viscera, through visualization or inner perception of the organs. They will appear clear, as though you could put them to use—a most mysterious experience. If you persist in guiding the breath correctly, your flesh will not waste away and you will not grow thinner day by day. But if your method is improper or you lack perseverance, your body may become frail.

It is said that the body’s original Qi usually escapes through the mouth and nose. Through cultivation, you now contain it so that the Dantian (energy center) below the navel remains filled with original Qi, and you no longer feel hungry. If your spirit is clear, it is said, then even if the original Qi tries to escape, it cannot get out.

Once breath cultivation has filled the Dantian, if your chest feels tight, guide the breath out through your limbs or the crown of your head. Above all, do not let the Qi escape through your mouth or nose. The scripture says that if Qi is lost through the mouth or nose, then even eating many delicious foods will only weaken the muscles, bring all manner of illness upon the body, and lead it gradually toward decline.

Ordinary people eat meat and drink alcohol. Though this may make them seem strong and vigorous for a time, it readily gives rise to many illnesses. They are also easily harmed by dangerous things such as miasma and gu poison. It is said that if one nourishes oneself by taking in primordial Qi (vital energy cultivated through breathing practices in Daoist health cultivation) and persists over a long period, no poison can harm them and no epidemic disease can infect them. The difficulty lies in keeping up the practice. If one can persevere, in time one will naturally experience its subtle benefits.

When first practicing the absorption of Qi, one often feels stuffy, and the breath may easily leak out below. When this stuffiness arises, rein it in and do not let it dissipate freely. Guide the breath with intention and let it spread; the symptoms will then ease.

After beginning the practice, the breath sometimes surges upward as though about to well out of the mouth. In that case, swallow saliva to send the breath downward. When swallowing saliva, do not swallow the breath at the same time, so that external Qi does not enter the body.

When beginners take in too much Qi, the intestines and abdomen may become distended, the intestines may churn and rumble, and the body may feel unsettled. At such times, repeatedly guide the breath with intention to help expel the accumulated stool in the intestines. Keep evacuating until the abdomen is empty and clear; let the Qi remain in the body, and the body will settle. If the accumulated stool has not yet passed and the abdomen is still churning uneasily, allow gas to pass once or twice to relieve the distension and discomfort. Even if this causes Qi to escape, continue swallowing Qi afterward to replenish it: if it escapes once, replenish once; if it escapes two, three, or four times, replenish it the same number of times. The key is to keep the Dantian (the place below the navel where breath gathers) full at all times.

Once the Qi circulates throughout the body, there is no need to deliberately hold the breath or focus the spirit in contemplation. Simply guide it with intention as you normally would. When hungry, hold back the thought of hunger and the sensation will settle on its own. When thirsty, you may drink water as usual, or drink honey syrup or fig-vine beverage. If the breath surges upward, swallow it down. If you cannot swallow the breath directly, you can send it downward by swallowing saliva. When there is distension and discomfort, the Qi usually surges upward from around the chest.

Anyone practicing “swallowing Qi” (breathing exercises to cultivate the breath) should take three liang of pepper twice a day. Each time, take one ge of pepper, wash it, remove the pepper seeds and stems, and swallow it with wine, water, a Ficus pumila drink, or vegetable juice. This can strengthen the Qi and help move accumulated matter out of the intestines. It is one of the methods in the “Four Secrets of Mengshan.”

How to discern the movement of Qi in the intestines

When swallowing Qi while lying on your back, guide it into the small intestine and then move it to the jiuzhong, the area between the chest and abdomen. When swallowing Qi while bent forward, let it emerge from the mature organs—the internal organs understood to be capable of digesting food, usually the stomach and intestines.

People have both mature and immature organs, terms the ancients used for different internal organs. After a month of practice, Qi begins to enter the intestines. As it moves through their winding passages, it makes a faint sound, as though circling and resonating around them. The ancients believed that people whose intestinal Qi made more circuits were more accomplished. Those whose Qi circled fewer than twelve times—or ten, nine, seven, five, three, or two times—were considered to have lesser aptitude. People with thick, short intestines, though keen of hearing, were said to lack wisdom; thick intestines were associated with perceptiveness, and long intestines with wisdom. Thus, in assessing the intestines, greater length was considered preferable. Intestines that were both short and thin did not belong to this category.

Qi is more easily retained by people with long intestines and less easily retained by those with short intestines.

When first practicing swallowing Qi, the intestines may churn and make sounds. Lie on your right side on the bed, support your head with your right hand, and use your left hand to pull your left foot so that the leg bends. At the same time, stretch out your body and right leg. As you swallow Qi, imagine it entering your right foot and then emerging from the intestines. This allows you to practice swallowing Qi for a long time. Whenever Qi moves downward and makes a sound, the sound travels through the bends of the intestines. Remember the bends it passes through and how many there are. A faint, indistinct sound that flows continuously was considered a sign that the breath was unobstructed. The ancients also believed that the intestines had four edges and different divisions, twenty-four in all. With long practice, each time the breath descended, one could sense and remember the divisions it passed through and their number.

Primordial Qi (the innate Qi within the body) and external Qi (breath drawn in from outside) do not mix. If what is swallowed is raw Qi—that is, Qi not yet refined through cultivation—it will soon be expelled from below and cannot remain in the intestines.

In general, a worthy adept’s large intestine has twelve segments and small intestine twenty-four; an adept of the highest rank has nine segments in the large intestine, while one of the middle rank has seven. Each time Qi reaches a segment, a person can sense it. To pass through a segment, Qi must propel it forward. When cleansing the intestines, one should drink plenty of fermented-grain water.

Ten Methods of Qi Ingestion

Qi ingestion—using breathing and exhalation to cultivate and direct Qi—has ten methods in all: the heart governs spirit Qi, the liver governs restraining Qi, the lungs govern killing Qi, the spleen governs the Dao’s Qi, and the kidneys govern original Qi. The others are Yang Qi, Yin Qi, harmonizing Qi, external Qi ingestion, and internal Qi ingestion. What people practice today is swallowing Qi, which belongs only to the last of these: internal Qi ingestion.

External Qi ingestion refers to treating someone who is ill elsewhere—for example, if their left foot is swollen and painful. The practitioner performs a restraining technique and guides external Qi into the person’s left foot; it is said that the person will then recover. This is called the “distant restraining method.”

When circulating the breath, if the Qi is meant to reach the head, one feels warmth rising within the head. Directing Qi toward the feet produces a similar sensation. When circulating Yang Qi first, the feet initially feel cold, and only afterward does warmth arrive. This is because Yang Qi drives Yin Qi out. When circulating Yin Qi first, Yang Qi is expelled; the feet feel hot, as if burning, and then begin to grow cold. Other cases can be understood in the same way. If one can circulate Qi to the head, one can prevent the face from becoming gaunt.

The procedures for guiding Qi should be understood first. Once you have grasped their essentials, practice consistently for a while and results will naturally follow. After the food in the abdomen has been fully digested and passed, it usually takes no more than twenty-one days to master the key points. Progress may seem slower if you practice while continuing to eat. As for the residual Qi of grain foods in the abdomen, it should be fully expelled after about forty days, though it may take longer. After a bowel movement, inspect what has been passed: if it contains pus, blood, or black or yellow matter, this is taken to mean that the Qi of grain foods has been fully expelled. If none of these appears, you cannot circulate Qi throughout the body.

On New Year’s Eve, prepare pure food, wine, dried musk deer meat, dried venison, and the like. Set out the offerings in a secluded place, bow four times, and recite the invocation seven, fourteen, or twenty-one times. The invocation is:

“Wu ni po di, wu ni ju sha di, duo xie wu ni gui po pi (the final character in ‘gui po pi’ is read with the sound of ‘pi’), neng chi shi shu po suo he.”

After the ritual, eat the offerings. Anything left uneaten should be placed in a river flowing eastward.

During the first fifteen days of Qi-guiding practice, you can make Qi issue from the head and hands. After fifteen days, make it issue from the centers of the soles of the feet. Leftover offerings from ordinary meals should also be placed in a river flowing eastward.

During monthly Qi practice, before the fifteenth day, guide Qi out through the head and hands; after the fifteenth, release it through the soles of the feet. In ordinary Qi circulation practice, exhale fully, then hold the breath until the body reaches a state in which the breath is spent. Do not inhale; instead, swallow the Qi. Those with strong physiques may repeat the practice more times, while others should do fewer. In general, after three or four repetitions, one can sit or lie down without feeling hungry.

To lie on your side, rest your right side against the bed, extend your right leg, bend your left knee, and hold the top of the right knee with your left hand. Repeat this four or five times, pressing lightly on the knee as you hold it. Then lie with your left side against the ground and practice in the same way. You may also lie on your back, hold each knee with the corresponding hand, and press lightly; the rest of the practice is the same. For all these postures, use a raised pillow. The original text is missing characters here in its instructions for use in healing and other applications. To aid digestion, begin practicing as you exhale and release the breath, while keeping the body settled.

“Extreme Qi” means that the exhalation has reached its end during practice. When beginning, lie on your back and observe the breath as it moves to a level even with the heart and the bones of the spleen; then stop. Do not practice until you feel overly full, and do not take in Qi separately, lest the breath grow weak. A protruding abdomen indicates distension. Usually two or three repetitions are enough. Those practicing while lying down should use their own judgment: once the breath is fully exhaled, hold it without inhaling. After a while, you will feel Qi rise toward the head and warmth gradually spread through the body; then the nose will begin to breathe naturally.

From the first through the fifteenth day of each month, Qi moves along the left side of the body; from the sixteenth day to the end of the month, it moves along the right. If you feel cold, use the method of hot Qi so the cold cannot intrude; if you feel hot, use the method of cold Qi to lessen the heat. Use the hot method when hot and the cold method when cold: if you practice the hot method but do not feel sufficiently warm, the Qi drawn in will naturally be cool, and only the exhaled Qi will become warm. If you become extremely hot while inhaling, you will be unable to continue the practice. These are the individual methods described in the original text. The left side corresponds to the liver, whose Qi is green, so green Qi is associated with the left. The right side corresponds to the lungs, whose Qi is white, so white Qi is associated with the right.

When the breath rises, the orifices close; when it descends, they open. Swallow the breath while the orifices are open, and the bowels will naturally be emptied completely. In ordinary breath practice, wait until the exhalation is finished, then hold the breath and let it grow warm inside the body. Do not inhale again; swallow the breath directly. If you are physically strong, you can repeat this several times—three or four is enough. When the breath has been fully exhaled, hold it; do not inhale to renew it. After a while, the breath will surge to the head and warmth will spread through the body. Then breathing through the nose will resume of its own accord.

The earlier references to taking in breath and drinking various medicinal decoctions concern beginners, whose Qi cannot remain in the upper, middle, and lower Dantian (the body’s internal centers for cultivating Qi) and often flows back out. Some therefore use medicine to disperse the distention between the ribs. Others say that beginners lack strength and should take medicine to support their cultivation or build up their strength.

Beginners should understand, however, that after cultivating for a long time, it is best to stop using medicine altogether. Consider an infant in the womb: it rests peacefully and does not move. What medicine would it need? Who says it must take medicine? Only those who have not grasped the deeper meaning would make such a claim. This matter deserves careful discussion. In cultivation, one should be like an infant; the rest should follow the same principle. Do not let your mind go astray. Be especially cautious, or you may stray onto an improper path.

The incantation in the prescription was added by later generations; it does not appear in the ancient editions. Elder Wang’s reply was already quite detailed. Seek an opportunity to ask him again. How could anyone attain such a state without being a perfected person of profound cultivation? How wonderful! This may be described as the free circulation of primordial Qi, a path leading to long life and immortality. What doubt could remain?

The Qi of cold and heat can work through the use of breath alone. The essential instructions for this practice are transmitted entirely by word of mouth and cannot be taught through writing alone. As for acquiring the five spiritual powers and the ability to know others’ thoughts, if you persist in practice without slackening, the Three Corpses (the three spirits believed in Daoism to obstruct cultivation and harm the body and mind) will naturally be eliminated. Once the Three Corpses are gone, how far away can the five powers be? Their principle can be understood inwardly.

As for avoiding corpses and filth, the Inner Radiance of the Yellow Court (a Daoist text on internal cultivation) says: “In refining and nourishing the hun and po souls through the method of the Mysterious Origin and True Oneness, one must especially avoid the qi of death and all manner of filthy, base things.” It is best to avoid them; if this is truly impossible, then after seeing them, visualize in your heart a fire rising from the crown of your head and burning throughout your entire body. Then take four liang of peach bark and one jin of bamboo leaves, boil them in water, and bathe in the decoction; this too can dispel foul qi. When you first see the corpse, you should also hold your breath.

If you can hold your breath and regulate it when entering deep water, you have obtained the Dao’s qi to protect your body, and fish and dragons will find it difficult to harm you. This is what is meant by saying that a person who cultivates the Dao need not fear flood dragons when entering the water. Cultivation does not require outside assistance. Nowadays people often see with their own eyes things shaped like ghosts and spirits. Once the breath flows freely, the heart aligns with the proper Dao, and ghosts and spirits can no longer conceal their forms. This is only natural and nothing to wonder at. Simply gather the spirit, quiet the mind, and turn your gaze inward; do not grasp at anything or speak of it. In this way, you can naturally subdue all manner of demonic obstacles and attain states beyond words. This cannot be explained in just a sentence or two.

The methods of cultivation used by immortals are no different from those described here. During practice, focus your thoughts, quiet the mind, and calm the spirit, so that the body is settled and the breath steady. Let the breath become fine, gentle, and continuous, and the spirit and Qi will naturally become peaceful and harmonious. In this way, you can remain free of the hundred illnesses and endure without death. This is the method for settling the body, advancing in the Dao, and transcending the mundane world.

◎ Spirit-Breath Method

The “Spirit-and-Breath Method” (a practice combining the visualization of spirit with the regulation of breath) calls for observing the mind without becoming attached to what one sees or thinks. As soon as a thought arises, it is easy to stray from the path. When the mind is engaged, the breath flows naturally; when the Qi is regulated, thoughts do not arise. The two work together as closely as lips and teeth, so how could they fail to harmonize? Reflect carefully on this and do not doubt it.

To “conceal one’s traces and hide one’s form” (make one’s presence and body difficult to perceive), practice this method diligently. Let the body undergo “shedding the skin and refining the bones” (a term for transforming the body and tempering its bones), until at last it merges with the “Great Nonbeing” (the Daoist realm of emptiness). Then one can pass freely wherever one goes; even mountains, rivers, and stone walls cannot obstruct the way. This is inevitable. Reflect carefully on it and do not doubt it.

The instructions above follow a sequence of practice; they are not for beginners. At the outset, one should also practice “taking in food” (a dietary cultivation method). Food is mentioned repeatedly here because the secret method of taking in Qi requires strict fasting, so that the breath transformed from grain is entirely cut off. Seen in this light, the day of rising into the air is not far off.

Instructions on Questions and Answers About Taking in Qi

Question: If someone has discomfort in the chest or abdomen, or suffers from dysentery, what should they do while practicing taking in Qi?

Answer: As long as they can fast and take in Qi, these illnesses will be cured within a few days.

Question: If someone has discomfort in the abdomen, suffers from an illness, needs to stop diarrhea, or wants to make the body cooler or warmer, and wishes to know what is appropriate to do, I dare not conceal anything. I truly do not yet understand these matters, and hope you will teach me all of them.

Answer: The upper storehouse (where food and drink that have not yet been digested reside) is above the spleen. The lower storehouse (where digested food and drink reside) is below the spleen, near the spine. Thus, when drawing in the breath and following its sound, guide it downward along the spine so that it descends through the lower storehouse. When swallowing the breath, lean back to discharge fluids and bend forward to discharge food; food goes to the right, and fluids to the left. After swallowing the breath for a long time, it will naturally reach the dove (here referring to a related part of the body). Although at the time I had not yet swallowed the breath as far as the dove’s head, at the fifth watch (between three and five in the morning) I still had to let the dove respond on its own. Some also say that the dove responds on its own. When the dove grows strong, it is like seeing water. Bend forward to discharge food, with food going to the right and fluids to the left; after swallowing the breath for a long time, it will naturally reach the dove. Although at the time I had not yet swallowed the breath as far as the dove’s head, at the fifth watch I still had to let the dove respond on its own. Some also say that the dove responds on its own. When the dove grows strong, it is like encountering an enemy.

Whenever you bend forward and visualize the breath descending along the spine, simply place your attention inside the abdomen, near the spine, and listen to its sound. Do not let the breath enter the lower storehouse. As it comes out, still let the sound descend along the right side.

Question: After swallowing the breath, it fills up, and when it is discharged downward, it cannot be controlled. That is nothing to worry about; but what if there is pus after it is discharged?

Answer: This is caused by an obstruction that was already in the intestines. There is no need to hold it in. When you feel it is about to come out, let it come out, and the abdomen will not rumble.

The scripture says to visualize the breath being discharged from the crown of the head and the four limbs. With long practice, you will naturally feel something; simply rely on visualization. When swallowing the breath, it is enough to obtain Qi in the Dantian (energy center), so that tapping the abdomen produces a thumping sound. It is all right even if the area around the heart is not yet full. If you want that area to feel full, simply take in more breath.

Question: How can I attain a feeling like the one experienced when eating? When first learning, is it enough to obtain Qi in the Dantian so that tapping the abdomen produces a thumping sound? Is it all right if the area around the heart is not yet full? If I want that area to feel full, should I simply breathe in more? And how can I attain the sensation of something crawling like an insect?

Answer: With long practice, you will feel it naturally. There is no other method.

Someone asked, “How can I keep my breath moving as usual while eating? Is this practice suitable only for beginners, or can one eventually circulate Qi while eating? Could circulating Qi out through the crown of the head and the limbs cause any harm?”

The answer was, “It causes no harm. At the beginning, simply let the breath circulate and allow it to disperse naturally. Once it has circulated throughout the body, it will stop; there is no need to deliberately drive it outward. The breath will disperse of its own accord, just as in everyday activity. When the Qi diminishes, swallow; there is no need to wait for a particular moment. As for using breath practice to treat illness, in oneself or another person, this requires long practice. Only once the breath circulates freely might it be possible. How could a beginner expect such effects right away?”

Someone asked, “How can one use inner observation—to close the eyes, visualize, and look within—to see whether the stool in the intestines has been completely expelled?”

The answer was, “Close your eyes and look within, and you will find that it is very difficult to expel all the stool accumulated in the intestines. It is only after fasting for more than twenty days that the intestines begin to empty completely. During the first twenty-one days of fasting, you should eat one or two additional meals of cooked vegetables to push the accumulated stool downward. If you can eat a bowl at each meal of alfalfa, mustard greens, ginger, turnips, Chinese cabbage, or other such vegetables, they taste best with a little oil or butter added if their cooking liquid seems bitter or astringent. You may also season them with a little salt or soy sauce, but do not add staple foods such as rice or flour. To let the Qi transformed from grain in the intestines dissipate, you can eat vegetables for four or five days. Then stop eating the vegetables and drink only their cooking liquid for a few more days; after that, you should stop eating altogether. Whenever you need to, you may drink a little wine as you please. Once the intestines are empty, drink a full serving of wine so that the phlegm in the chest is thoroughly brought up and expelled.”

Questions and Answers on the Essential Instructions of My Great-Aunt’s Personal Practice of Breath Cultivation (A method of questions and answers on the firsthand essentials of the great-aunt’s breath cultivation; it is said to have been transmitted from the family of Li Ye, whose great-aunt she was.)

“After eating, expel all the feces” refers to how to use Qi to expel feces. Answer: The intestines have already been cleansed, and no food has been eaten for a long time. If circumstances make eating unavoidable, then after eating, use Qi to expel the food. The scripture says that the “raw organs,” which digest food, are above the spleen, while the “cooked organs,” which process food once it has been cooked, are below it. By swallowing Qi, one can make it descend from the raw organs, pass through the cooked organs, and expel all the feces. If the food is not transformed into feces but is expelled immediately, it will come out unchanged. Afterward, one may drink a bowl of ivy-fig drink, made from ivy fig, to wash the intestines and keep them clean, allowing Qi to flow easily.

Question: How can one keep Qi from being exhaled through the mouth or nose, holding it in and never breathing out? Answer: The methods of holding the breath and cleansing through internal breathing have already been briefly described. Once the grain Qi, the Qi generated from food, has been used up and the intestines are empty, hold the breath and let Qi grow warm without inhaling external air. One can then breathe through the nose. With continued practice, the other methods of holding the breath will become clear.

Question: How can one clear an obstruction? Answer: After practicing Qi ingestion and waiting for the intestines to empty, hold the breath and let Qi grow warm without inhaling external air. One can then breathe through the nose.

Question: How can one clear an obstruction? Answer: Anyone practicing Qi ingestion who wants Qi to circulate quickly and without obstruction must eat nothing at all. The scripture says that in this way one can swallow Qi into the “child intestine,” or small intestine. Only after a month does Qi begin to enter the “coiled intestine,” the winding parts of the intestinal tract. The more turns the coiled intestine makes, the closer one comes to being an exalted sage. Those whose intestines make fewer than twelve turns—ten, nine, seven, five, three, or two—are described as “lowly people.” Those with thick, short intestines are clever but lack wisdom. Qi can rise or descend, and can move left or right at will. As for how to direct Qi freely, the scripture says that with long practice the flow will open up naturally; the finer techniques cannot be conveyed in writing.

The final sentence mentions that the eyes are often dim, as though seen through several layers of gauze. It is followed by the statement that Qi can move at will upward, downward, to the left, or to the right.