《服气精义论》

Qi (vital energy) is the most subtle manifestation of the Dao (the Way), the fundamental principle of the cosmos. When it stirs and acts at the most minute level, it gives rise to “One.” In the Great Inception, the primordial state before Heaven and Earth were divided, undifferentiated Qi is whole and unified. “One” is the unified Qi formed by the condensation of the Dao. As it flows, changes, and takes shape, it gives rise to “Two,” and Heaven and Earth emerge as distinct within the Taiji (Supreme Ultimate), the fundamental state from which Heaven, Earth, and the myriad things come into being.

From that point on, forms were established, and all things received a form. Spirit appeared, and all things acquired spirit. Among beings with physical form, humans are the most perfectly formed; among beings endowed with awareness, humans are the most spiritually subtle. Humans stand alongside Heaven and Earth as the Three Powers (Heaven, Earth, and humanity), and embody the finest essence of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, and Water). For this reason, they can reach the mysterious, receive the sacred Dao, transform their form and substance through cultivation and ascend to immortality, or conceal their traces and enter emptiness.

There are many ways to reach the mysterious realm and ascend to immortality, but in the end they all come down to the same principle. Some take elixirs and rise through their power; others cultivate through fasting and visualization, and, once their work is complete, shed their bodies and ascend to immortality. Yet elixirs refined from metals and minerals require time and great expense, and are difficult to obtain. Study and cultivation, meanwhile, often take years, with results coming slowly. To see results more quickly, devote oneself to cultivation, bring oneself into accord with the Dao of emptiness, and become attuned to the virtue of the spirits, the most practical method is to take in Qi.

The Yellow Emperor said, “Those who eat the five grains have understanding but short lives; those who take in Qi are spiritually illumined and long-lived; those who eat nothing do not die.” A perfected person said, “To follow the Dao over time is to nourish life; what one can keep company with and practice continually over the long term is the intake of Qi.” Only when the breath is full can life be sustained. When life is preserved, the mind can be nurtured; when the mind is nurtured, it can accord with the true Dao and cultivate it over the long term. Given this, how could one fail to cultivate diligently and nourish the Qi that sustains life?

Thus, practitioners absorb the rosy clouds of dawn and swallow the dew carried on the wind, nourishing the essential Qi of the five viscera and guiding the nutritive and defensive Qi through the body’s channels and apertures. In this way, they can dispel illness and stabilize the body, while also tending to body and mind and extending their lives. By closing off sight and hearing and practicing embryonic breathing—a slow, delicate breath like that of a fetus—they can restore a rosy complexion to an aging body.

Cultivation can take Heaven as its model outwardly, or the self as its model inwardly. As long as the mind is at ease and the body is comfortable and free of striving, one can happily pass a hundred years even while living in a single room, preserving one’s vast vital energy. If one goes further and cultivates the Great Dao while refining and transforming one’s form, one may look forward to ascending on a cloud chariot or a feathered carriage; there is no need to think the journey too far.

I have read many versions of the classics on taking in Qi. Some passages are scattered through various Daoist scriptures; others do not fully explain the central teaching. Readers may become confused when the material is incomplete, and practitioners may fail to see results because they have not grasped the essentials. I have therefore now organized the relevant texts by subject and explained in detail the origins and transmission of taking in Qi. I hope this may help even creatures such as the mayfly, whose lives are short, and not benefit only long-lived creatures such as tortoises and dragons. The work is divided into nine chapters, presented below.

On the Five Teeth, Chapter One

The body’s wholeness and health depend fundamentally on the organs, while the spirit’s stability relies on nourishment from Jing and Qi. Though people receive the Five Spirits and thereby take bodily form, and possess the corresponding features, the body grows weak, Qi is depleted, and eventually life withers. It is therefore necessary to absorb the “Five Teeth,” like cloud Qi—the vital essences corresponding to the five directions and Five Phases—and nourish the body with saliva. One should also take in the essence of rosy clouds, allowing one’s spiritual nature to develop. This keeps the nutritive Qi and defensive Qi pure and balanced, and delays the aging of one’s appearance. With long practice and attainment of subtle mastery, accumulated resonance over time can open communication with the spirits. One may then ascend alongside the Five Elders and take a place among the ranks of the Nine Perfected Immortals. The scripture records the method of practice; those who study the Dao should examine and follow it carefully.

To ingest the true Five Teeth, each morning face the corresponding direction and sit upright with legs folded. Clasp the hands firmly, close the eyes, and click the teeth together three times, then silently recite the invocation. After reciting it, place the tongue against the part of the teeth specified for each direction, lick the lips, and rinse the mouth. When the mouth is full of saliva, swallow; repeat this three times. In Daoist Neidan practice and visualization, this kind of swallowing of saliva is often regarded as a method for nourishing the body with the fluid in the mouth.

Facing east, silently recite: “The Azure Teeth of the East: ingest the Azure Teeth and drink the morning radiance.” After reciting, press the tongue against the outer side of the upper teeth, lick the lips, and rinse the mouth. When the mouth is full of saliva, swallow three times.

Facing south, silently recite: “The Vermilion Elixir of the South: ingest the Vermilion Elixir and drink from the Cinnabar Pool.” After reciting, press the tongue against the outer side of the lower teeth, lick the lips, and rinse the mouth. When the mouth is full of saliva, swallow three times.

Facing the center, silently recite: “The central Wu and Ji, towering and majestic like Mount Tai: ingest the vital essence and drink from the Sweet Spring.” Wu and Ji are the Heavenly Stems associated with the central Earth Phase; the Sweet Spring is a spring of delicious water. After reciting, press the tongue against the roof of the mouth and imagine obtaining jade nectar. Lick the lips and rinse the mouth; when the mouth is full of saliva, swallow three times.

Facing west, silently recite: “The Luminous Stone of the West: ingest the Luminous Stone and drink the numinous fluid.” After reciting, press the tongue against the inner side of the upper teeth, lick the lips, and rinse the mouth. When the mouth is full of saliva, swallow three times.

Facing north, silently recite: “The Mysterious Moisture of the North: ingest the Mysterious Moisture and drink the jade syrup.” Mysterious Moisture and Jade Syrup both refer to sweet saliva imbued with spiritual qualities. After reciting, press the tongue against the inner side of the lower teeth, lick the lips, and rinse the mouth. When the mouth is full of saliva, swallow three times.

After completing the prescribed number of repetitions, inhale through the nose to the fullest extent, then exhale slowly. Repeat this five times to complete the Shangzhen cultivation method. When regulating the breath according to the directions, one should also draw in Qi, following the prescribed counts for each: nine times in the east, three in the south, twelve in the center, seven in the west, and five in the north.

Another account says that the former master added the practice of “Sweet Spring” in the central direction. Sweet Spring refers to a clear, sweet-tasting spring, and in cultivation to an imagined substance or breath. He recited this prayer:

“White stone mountains rise high and steep; springs well up from a cave and transform into jade liquid. Drink it, and you will attain long life and extend your years.”

(The material following this prayer does not fit the present text and seems unnecessary to include.)

This is a method from the Scripture of the Five Talismans of Numinous Treasure (Lingbao Wufu Jing). The Shangqing Scriptures describe another practice, “Cloud Teeth of the Four Extremes.” Its method is secret and should not be spoken of lightly.

When practicing Qi absorption—that is, using breathing techniques to nourish body and mind—one should first practice the “Five Teeth,” a method of gathering the Qi of the five directions, to open the channels of the five viscera. Then one may proceed with the usual method. This is the more appropriate approach.

The east is associated with the color green, corresponds to the liver, opens into the eyes, and is associated with the body’s pulses.

The south is associated with red, corresponds to the heart, opens into the tongue, and is associated with the blood.

The center is associated with yellow, corresponds to the spleen, opens into the mouth, and is associated with the muscles.

The west is associated with white, corresponds to the lungs, opens into the nose, and is associated with the skin.

The north is associated with black, corresponds to the kidneys, opens into the ears, and is associated with the bones.

The lung is the uppermost of the five zang organs, like a canopy or umbrella. It lies above the heart, directly behind the chest, and has six leaf-shaped lobes. Its color is like white silk suffused with red. The Qi of the lung meridian emerges from the point called “Shaogao,” in a hollow on the inner side of the tip of the left thumb, about two fen from the nail.

The heart lies below the lung and above the liver, directly behind a point one cun below the Jiuwei. Its color is like white silk suffused with deep red. The Qi of the heart meridian emerges from the point called “Zhongchong,” in a hollow at the tip of the left middle finger, about two fen from the nail.

The liver lies below the heart and slightly toward the back. It has four lobes on the right and three on the left. Its color is like white silk suffused with blue-black. The Qi of the liver meridian emerges from the point called “Dadun,” between the three hairs at the tip of the left big toe.

The spleen lies above the navel, toward the front, and rests crosswise over the stomach. Its color is like white silk suffused with yellow. The Qi of the spleen meridian emerges from the point called “Yinbai,” on the outer side of the tip of the left big toe, about the width of a leek leaf from the corner of the nail.

The two kidneys lie to either side at the front, opposite the navel, close against the spine at the waist. Their color is like white silk suffused with purple. The left kidney is called the proper kidney and corresponds to the five zang organs; the right kidney is called the Gate of Destiny. In men it stores Jing and Qi, while in women it is connected with the womb. The Qi of the kidney meridian emerges from the point called “Yongquan,” in a hollow in the sole of the left foot.

All those who practice “imbibing the qi of the Five Teeth” should visualize the qi entering the corresponding organs, allowing the body’s fluids to flow freely and move through the regions governed by each organ. This enables the qi to circulate throughout the body and can also be used to treat illness.

When imbibing the qi of the Green Tooth, visualize it entering the liver. See green qi swirling around, and green fluids blending into a clear whole. After some time, visualize qi rising from Dadun at the foot, an acupuncture point on the Liver Channel of Foot Jueyin. It travels upward along the channels, reaches the vessels, spreads through their branches, and ultimately connects upward with nature. When imbibing qi from the other directions, follow the same method of visualization: the qi enters the liver, green qi swirls around, and the green fluids become clear; after some time, visualize the qi at Dadun rising along the channels, converging and dispersing through the vessels, and ultimately connecting upward with nature.

Thereafter, whenever you imbibe qi from any direction, continue to do so after the hour of Chou, approximately one to three in the morning. Bathe, rinse your mouth, put on your cap and dress properly, then enter a private, quiet room and burn incense. Sit upright facing the corresponding direction. Quiet your thoughts, clear your mind, and focus your visualization.

Treatise on Imbibing Qi, Part Two

Qi is the source of life for the fetus and the foundation of the body. After birth, the original Jing (essence) gradually dissipates; as the body becomes active, its innate endowment also slowly diminishes. Therefore, one should absorb qi to gather Jing and qi, and preserve qi to refine the body. When Jing and qi are abundant, the spirit is complete; when the body is at ease, life can be prolonged. Only when the innate foundation is full can life hope to be secure and enduring. Observe all things: none have qi without form, and none have form without qi. How could those who cultivate life fail to devote themselves to nourishing qi, bringing body and mind to a state of softness and harmony?

Taiping Talisman for Moving Qi

To use imbibing qi to give up grain foods, first face north, write the talisman, and swallow it. Swallow one talisman every seven days, continuing for twenty-one days before stopping. Three talismans are used in all. When burning them, burn five kinds of incense on each side.

Anyone who wishes to practice the ingestion of Qi (breath regulation and drawing in vital energy to cultivate health) should first treat any skin ailments, clear the organs and bowels, and bring comfort to the limbs. Even without an existing illness, one should first take medicine to dispel disease and, according to whether one’s constitution tends toward cold or heat, take one or two doses of a decoction that purges the stomach and intestines, expelling accumulated stagnation. Prescriptions for inducing vomiting and diarrhea appear later in the text. Once the body has recovered through proper care, observe a quiet fast for one hundred days, devoting oneself to cleanliness and steadfast discipline. During the fast, gradually reduce sour and salty foods and eat less rich-tasting food. One may take medicines such as poria and sesame seeds that have been steamed and dried in the sun. It is better still to begin abstaining from grain in advance, gradually stopping the consumption of cereal grains.

When beginning to practice Qi ingestion, do not stop medicines and food all at once. Reduce the medicines day by day while gradually increasing the practice, allowing breath and bodily fluids to circulate and the organs and bowels to settle. Only then may one stop taking medicines and eating food of all kinds. One should also use nourishing preparations such as medicinal pastes and food pellets. Avoid anything hard, astringent, difficult to digest, cold, or greasy. After practicing for a long time, one will feel the stomach and intestines grow empty and will no longer feel hunger or thirst. How to adjust the increase or reduction of practice must be judged according to one’s own condition; it cannot all be explained here.

Spring and autumn are suitable seasons for beginning the practice. Choose an auspicious day between the third and eighth days of the lunar month. As instructed, first take the Taiqing Qi-Circulation Talisman, a Fulu used in Qi-circulation practice, and swallow three talismans in all before the chosen date. Then practice in a quiet room, facing east, preferably when the morning sunlight enters. Open a window in the east wall so that the sunlight falls directly on the bed, with no obstruction in front of it.

After the hour of Zi, around midnight, first loosen the hair and comb it several hundred times, then let it fall down the back. Beginners should do this; after long practice, there is no need to let the hair down. Burn incense, but not frankincense. Sit upright facing east, clear the mind and settle the thoughts, then perform tooth-tapping and Qi-guiding exercises; the method is described in detail in a later section.

Afterward, sit quietly and regulate the breath, then lie down with the head toward the west. Elsewhere, this scripture always says to lie with the head toward the east, but that position faces west and is very inconvenient for visualization, regulating the breath, and guiding the inhalation. The bedding should be thick and warm. Then perform the tooth-tapping and Qi-guiding exercises; the specific method appears in a later section.

First sit quietly and regulate your breathing, then lie down with your head facing west. (Elsewhere, this scripture says to face east, but here it says to face west, which makes visualization, guiding Qi, and inhaling very inconvenient.) The bed should be firm and warm, with bedding at a moderate temperature, preferably a little warm. Keep the area below the waist and both sides of the feet warm as well. Use a low pillow so that your head and back are at about the same height, and let your head and neck rest in a straight line with your body. Loosen your sash so your clothes lie comfortably and loosely. Hold your hands about three inches from your body, still making the “firm grip,” a fist posture commonly used in Daoist practice. Keep your feet five or six inches apart. Then slowly exhale and regulate your breathing.

Next, visualize the Qi of the rising sun in the east merging with its sunlight and becoming a red essence. Let it come toward you with a flowing radiance. Then gently inhale through your nose and swallow this Qi. The original text suggests first clearing the hairs from your nostrils, then pressing the sides of your nose with the heels of your hands just below the thumbs and gently rubbing up and down a dozen or so times to clear the nasal passages. After practicing for a long time, you need not make a deliberate effort to inhale: simply visualize this Qi in your mind and swallow it, and it will enter naturally. After swallowing it three times in this way, it enters the lungs. Then part your lips slightly and exhale slowly. Let the pace of your inhalation be natural and steady; do not inhale sharply. Inhaling too quickly or too deeply makes the breath harsh and can harm the body.

Swallow the breath three more times. If it is long and steady, you may increase this to five or six times; seven is even better. When swallowing the breath, continue only until you feel the lungs are full. Then stop swallowing, hold your breath, and visualize the Qi in your lungs moving along the shoulders into the arms and on to the centers of the palms. Next, visualize it moving down into the stomach, then to the kidneys, and down the thighs to the soles of the feet. Continue only until you feel a slight movement between the skin and flesh, as though insects were crawling there.

When this is complete, let yourself breathe lightly and slowly. Once your breathing has settled, guide the Qi along the same route as before, until your hands and feet feel moist and warm, and your Qi and blood feel harmonized and flowing freely. The text points out that some breath-nourishing methods visualize Qi entering the abdomen without first directing it to the limbs. This can leave the limbs cold and obstruct the movement of Qi in the five organs. So first guide the Qi to the limbs, then send it into the abdomen; this allows the breath to circulate naturally.

After this, you need not visualize the Qi remaining in the lungs. Instead, guide it directly into the large and small intestines, visualizing it rumbling and turning through the intestines and flowing to below the navel. Continue until you feel the intestines are full. Then raise both knees, clench both hands firmly in the Daoist seated-meditation hand position known as a “closed fist,” hold your breath, and expand your abdomen nine times. Next, continue to visualize the Qi in the abdomen spreading throughout the body. Hold your breath until you are close to your limit, then breathe out slowly; never exhale in one long breath. If your breathing is hurried, exhale gently in several rounds. If your abdomen feels relaxed, you may stop this round. If it still feels distended and tight, continue holding your breath and expanding your abdomen.

When finished, straighten your legs and use your hands to massage downward from the chest several dozen times, then massage around the navel a dozen or so times. Stretch your toes upward and lean your body backward a few times. Then lower your hands, relax your whole body, and let go of concern for it. Rest quietly for a short while, until your breathing and joints have returned to normal, before getting up. If you have perspired, you may wipe your head, face, and neck with powder. Sit upright for a while and gently move your joints. Once your body has returned to its usual state, you may get up and move about. Adjust the practice flexibly according to your condition. The text says there is no need to explain every detail: apply your attention and make suitable adjustments.

Why, when practicing ingesting Qi, should Qi first remain in the lungs, then enter the stomach, and finally reach the kidneys? The lungs govern the storing of Qi and are its source; all kinds of Qi return to the lungs. Qi circulates through the lungs, which occupy the uppermost position among the Five Viscera and cover the other organs like a canopy. The lungs are the source of breathing and the place where the breath is conveyed and its movement regulated.

The Po Gate (the anus) is the messenger of the Five Viscera. It also governs the movement of the other four viscera and connects with the Twelve Channels, through which circulation continues in an unbroken cycle. For this reason, it is called the messenger of the Five Viscera. Qi should therefore first remain in the lungs and then flow throughout the body.

The stomach is where the Five Viscera and Six Bowels receive food and drink. The Five Viscera and Six Bowels are nourished by the stomach. Once the Five Flavors enter the stomach, each is sent to its corresponding organ to nourish the Qi of the Five Viscera. Thus, the Qi of the Five Viscera and Six Bowels is linked to the stomach and can be observed at the Qi Mouth, the pulse-taking point at the wrist.

The kidneys are the source from which Qi arises, as well as the foundation of the Five Viscera and Six Bowels and the basis of the Twelve Channels. The left is called the True Kidney, and the right the Gate of Destiny, an organ concept traditionally associated with the fire of life. Qi should therefore reach the kidneys to replenish the bodily fluids that nourish Jing.

Heaven nourishes people with the Five Qi, and Earth nourishes them with the Five Flavors. The Five Qi are inhaled through the nose and stored in the heart and lungs; the Five Flavors enter through the mouth and are stored in the intestines and stomach. Once the flavors of food are stored in their proper places and harmonized with the Five Qi, they can transform into bodily fluids. Qi and bodily fluids respond to one another, and Shen is generated from this interaction. (The Five Flavors discussed here do not refer only to the five tastes of grains. Qi itself has different flavors, and medicines also have flavors—especially strong ones.)

Although this passage focuses chiefly on the lungs and kidneys, Qi naturally circulates to all the organs. Thus it is said that exhalation is associated with the heart and lungs, while inhalation is associated with the kidneys and liver. Between each inhalation and exhalation, the spleen too is nourished by the flavors carried in Qi.

The principles of breathing concern the pivotal relationship between Shen and breath. The Great One asked, “What sustains human life?” Someone replied, “The space between one inhalation and one exhalation.” The Great One said, “Well said. This may be called understanding the cultivation of the Dao.”

Whenever practicing the absorption of Qi, choose a time after midnight and before noon, so that you may take in the Qi present at that time. Breathing is the key to Shen and Qi. The Great One once asked, “What sustains a person’s life?” Someone replied, “The span between one breath and the next.” The Great One said, “Well said. This may be called understanding the Dao.”

Over the course of a day, from the cock’s crow until dawn, Heaven is Yin, with Yang contained within it. From dawn until noon, Heaven is Yang, and Yang Qi is at its strongest. From noon until dusk, Heaven is Yang, while Yin Qi gradually begins to arise. From dusk until the cock’s crow, Heaven is Yin, and Yin Qi is at its strongest. The human body, too, changes in step with these shifts of Yin and Yang.

The Qi of the four seasons moves through different parts of the body: in spring, it moves through the channels, pathways through which Qi and blood flow; in summer, through the muscles; in autumn, through the skin; and in winter, through the bone marrow. Each month of the year also has its corresponding region. In the first and second months, as the Qi of Heaven first unfolds and the Qi of Earth begins to rise, the body’s Qi is in the liver. In the third and fourth months, as the Qi of Heaven grows stronger and the Qi of Earth continues to rise, the body’s Qi is in the spleen. In the fifth and sixth months, as the Qi of Heaven flourishes and the Qi of Earth rises, the body’s Qi is in the head. In the seventh and eighth months, as Yin Qi begins to exert its austere influence, the body’s Qi is in the lungs. In the ninth and tenth months, as Yin Qi grows cold and congealed and the Qi of Earth begins to store itself away, the body’s Qi is in the heart. In the eleventh and twelfth months, as the ice freezes again and the Qi of Earth closes in, the body’s Qi is in the kidneys. In the months corresponding to each season, regulate your breathing in accordance with the regions through which Qi moves, and, during practice, keep these changes in mind as well.

It is best to practice the absorption of Qi when the sky is clear and bright. In strong winds, rain, gloomy conditions, or fog, one should not absorb external Qi. Instead, enter a sealed room, close the door, regulate the breath, and refine the Qi within, using the appropriate medicines as well.

Anyone who cultivates by taking in Qi (regulating the breath and circulating Qi) and abstaining from grain (eating no grains) will feel their Jing and Qi weaken during the first ten-day period, and their complexion will turn sallow. During the second period, they will feel dizzy and lightheaded; their limbs and joints will be uncomfortable; bowel movements will be difficult, and their urine will be reddish-yellow. At times they may also have diarrhea: at first the stool is dry and hard, then it becomes loose. During the third period, the body will grow thin and movement will take effort. (These signs of weakness are said to arise when one first devotes oneself to taking in Qi. Taking various medicines is said to prevent them from becoming this severe.)

By the fourth period, the complexion gradually improves, and the mind becomes calm and at ease. In the fifth, the five organs grow more harmonious, and Jing and Qi are nourished within the body. In the sixth, the body returns to normal and the limbs move freely. In the seventh, one grows weary of noise and disturbance, and the mind turns toward higher things. In the eighth, the mind becomes tranquil and detached, and one gains greater faith in and understanding of the methods of cultivation. In the ninth, the face becomes radiant and the voice strong. By the hundredth day, vital Qi is complete, and the effects of cultivation reach their height. Continued practice can then extend one’s life.

After three years of cultivation, scars fade and the complexion becomes lustrous. After six years, the marrow is replenished, the digestive system is transformed, and one can foresee life and death. After nine years, one can command ghosts and spirits, and a Jade Maiden—a female immortal who serves an immortal perfected being—will attend one. The brain marrow is replenished, the ribs and flanks grow strong, and one is no longer easily injured. Such a person is called a Realized One.

Chapter on the Five Spirits’ Heart Elixir (It is said that after fifteen days of practice, the mind becomes clear and open; after five years, both body and mind are fully attuned):

Chapter of Eastern Longevity: When the One Qi is harmonized, it joins with the Qi of Great Harmony. Once the Dao is attained, all things return to Great Harmony. Within Great Harmony, nothing cannot be brought into harmony; its wondrous principles reach into the deep and distant realm. Recite the passage to the right ninety times. If the breath is still not regulated, contemplate as you recite, and the breath will come into harmony.

Chapter of Eastern Longevity: When the One Qi is harmonized, it joins with the Qi of Great Harmony. Once the Dao is attained, all things return to Great Harmony. Within Great Harmony, nothing cannot be brought into harmony; its wondrous principles reach into the deep and distant realm. Recite the passage to the right ninety times. If the breath is still not regulated, contemplate as you recite, and the breath will come into harmony.

Chapter on Freedom from Hunger in the South: Do not deliberately use one thought to control another. One should naturally seek to be free of distracting thoughts. Act with intention, yet do not engage in deliberation; simply hold to this method. Recite the passage thirty times. When you feel hungry, recite it silently with focused attention, and you will feel satisfied.

Chapter on Freedom from Heat in the Center: The Qi of food and drink, and Qi that has congealed, should not remain stagnant for long. Let Qi return to its original state, and allow it to disperse when needed. Recite the passage one hundred and twenty times. When you feel hot, recite it silently with focused attention, and you will feel cool.

Chapter on Freedom from Cold in the West: Cultivate and regulate your mind and will so they are not drawn away. Practice continually, without straying from the correct path. Keep your mind and will present, yet do not cling to them; you need not remain constantly aware of your own practice. Recite the passage seventy times. When you feel cold, recite it silently with focused attention, and you will feel warm.

Chapter on Freedom from Thirst in the North: Do not let thoughts pursue other thoughts, and do not settle into the cessation of thought. Keep something present in the mind, yet do not cling to it. Hold fast to what is true, and let mind and spirit return to profound stillness. Recite the passage fifty times. When you feel thirsty, recite it silently with focused attention, and you will feel no thirst.

The scripture originally assigned these four chapters to address cold, heat, hunger, and thirst. However, the claims that link them to the Five Viscera are not entirely appropriate; only reciting the northern chapter when thirsty accords with them. When mind and spirit are unsettled, you may recite the eastern chapter; when cold, the western chapter; when hungry, the southern chapter; when thirsty, the northern chapter; and when hot, the central chapter. You may also apply them according to their correspondences with the Five Viscera, adjusting as appropriate in light of their meaning. Recitation is not restricted to morning or evening, though it is better to recite between the hour of the Rat and noon. After reciting each of the five directional chapters the prescribed number of times, recite the Praise of the Great Dao once:

The Great Dao has no fixed form, taking its name from the myriad things. The myriad things fill the space between Heaven and Earth, all born from refined and beautiful Qi. All things receive life and take on new forms; only humans are endowed with spiritual awareness. The Five Phases work in accord with the Three Powers—Heaven, Earth, and Humanity. Autumn brings decline and killing; spring brings growth.

Take the number four times nine as a precious verse; recite it and guard your Jing and Qi. Cultivate and follow the way of Great Harmony, so that Qi is neither depleted nor excessive. Chew it finely, yet taste no flavor; smell it closely, yet find no fragrance. Observe it, and it has neither color nor form; blend it, and no sound can be heard.

It has no fixed place for sitting or lying down, and no set path for walking. It wanders through the vastness of space, dwelling peacefully and clearly in the Yellow Court, the place within the body where the spirit is preserved. Though it moves, it seems never to have departed; though it comes to rest, it is not stagnant. It seeks nothing deliberately and acts without presumption; it clings neither to seeing nor to hearing.

It is neither gathered nor dispersed, separated nor joined, and has no distinctions of size or weight. It is neither yellow, white, red, nor blue-green. The Great Dao is lofty and far-reaching, surpassing the principles explained by the Yellow Emperor and Laozi. It seeks nothing deliberately, takes no reckless action, and clings neither to seeing nor to hearing.

It is neither gathered nor dispersed, separated nor joined, and has no distinctions of size or weight. It is neither yellow, white, red, nor blue-green. The Great Dao is lofty and far-reaching, surpassing the realms of the Yellow Emperor and Laozi; its nature is clear and manifest.

This is the essential teaching of the Most High, an honorific title in Daoism for the supreme sacred being. It is sealed away securely, as though hidden within a city of gold. To hear this teaching means that your destiny and your true star are in accord.

This “Chapter of the Five Spirits” can be used to regulate the Qi of the five organs. It should be recited in full regularly, while inwardly visualizing the location of each organ. Only when the scripture mentions sensations such as bitterness, cold, heat, hunger, or thirst should you recite the corresponding passages. Sit facing the appropriate direction, close your eyes, quiet your mind, and recite silently with your mouth closed. At the same time, move your tongue inside your mouth to produce saliva. Then inhale slowly and swallow the saliva, directing it in your mind into the corresponding organ. Practicing this method by itself may leave you feeling weak and fatigued. Combining it with talismanic water and medicine can prevent excessive emaciation and exhaustion.

Method for Absorbing the Qi of the Six Wu: Begin Qi practice at dawn. First, follow the Jiazi cycle—a system of marking days in ten-day periods, beginning with Jiazi—and face the Chen direction. Lightly touch your upper and lower teeth with your tongue to gather saliva, roll it around your mouth three times, then swallow. Next, face the Yin, Zi, Xu, Shen, and Wu directions in turn. Another method begins on a Jiazi day: during each ten-day period, face the Wuchen direction and swallow Qi. On the Jiaxu day, face the Wuyin direction; proceed in the same way for each remaining period. This Six Wu method is also a transmitted practice. Wu belongs to Earth, and Earth corresponds to the Spleen. Taking Wu Qi into the Spleen treats it as the foundation that transforms food and nourishes the body. The method aims to keep a person from feeling hungry; for regulating and nourishing the whole body, other methods are more effective.

Method for Absorbing Qi in Sets of Three, Five, Seven, and Nine: Slowly inhale through the nose. First take in three breaths, then exhale the turbid Qi through the mouth. After practicing this for a time, you will be able to inhale three breaths; then inhale five breaths and exhale the turbid Qi once, gradually training until you can take in five breaths. Next, practice inhaling seven breaths and then nine breaths in the same way, exhaling the turbid Qi just once each time. Then combine the counts of three, five, seven, and nine: inhale twenty-four breaths through the nose, then exhale the turbid Qi once through the mouth. With continued practice, you will gradually be able to inhale twenty-four breaths.

The “method of reversing the sequence and reporting it” means practicing in the reverse order, counting down from nine to three, then inhaling and swallowing the Qi in ascending order. You can swallow Qi eighty-one times in succession and then exhale the turbid Qi once, or treat each exhalation as one practice session. “Swallowing Qi” here means sending the inhaled Qi down into the body. In this method, it is best to inhale more Qi and exhale less. If you do not keep to these prescribed counts, the number of inhalations will gradually increase, and practitioners may also focus solely on fixed quantities.

The “dead Qi” mentioned here refers to the weakened, stagnant Qi of the four seasons and Five Phases. During practice, visualize it and exhale it. Follow the usual method for all the other steps.

Method for Nourishing the Qi of the Five Viscera and Five Phases: The ancients arranged Qi practice according to the Heavenly Stems and the hours of the day. On particular days and at particular hours, they inhaled Qi 120 times to nourish the Five Viscera and their corresponding Five Phases.

In spring, inhale 120 times during the hour of the Snake on the six Bing days. This nourishes Heart Qi, enabling it to restrain Lung Qi and prevent Lung Qi from harming the Liver. In this way, the Liver is nourished by strengthening the Heart. In summer, inhale 120 times during the hour of the Goat on the six Wu days. This supports Spleen Qi, enabling it to restrain Kidney Qi and prevent Kidney Qi from harming the Heart. In late summer, inhale 120 times during the hour of the Monkey on the six Geng days. This supports Lung Qi, enabling it to restrain Liver Qi and prevent Liver Qi from harming the Spleen.

In autumn, inhale 120 times during the hour of the Pig on the six Ren days. This supports Kidney Qi, enabling it to restrain Heart Qi and prevent Heart Qi from harming the Lungs. In winter, inhale 120 times during the hour of the Tiger on the six Jia days. This supports Liver Qi, enabling it to restrain Spleen Qi and prevent Spleen Qi from harming the Kidneys. “Restrain” here follows the theory of the Five Phases overcoming one another: it refers to the relationships of mutual control among the Phases.

This is the essential method of the Five Phases (Wood, Fire, Earth, Metal, Water) breathing practice: the Qi of each Phase corresponds to a particular season, and each season is divided into nine periods, making 1,080 periods in all. Breathing practice is used in turn to nourish the five organs. The cycle must be repeated without allowing the Qi of one Phase to overcome another. Practice with focused attention. This is one account; details concerning the five organs can be found in “Treatise on the Five Teeth.”

Treatise on Daoyin, Chapter Three

The limbs and joints naturally need to move, and the Nutritive Qi and Defensive Qi in the meridians also depend on free circulation. People now live at home in leisure and have no regular physical labor, so they need to practice Daoyin (exercises that use stretching, bending, and bodily movement to regulate the flow of Qi and blood) and keep the body, Qi, and blood in smooth harmony. It is just as a door hinge that turns often is less likely to be eaten by worms: the principle is indeed the same.

A person’s blood, Qi, and spirit are the foundations that sustain life and preserve one’s innate nature; the meridians serve to circulate Qi and blood. Nutritive Qi circulates bodily fluids and blood, strengthens the bones and sinews, and opens the joints and orifices. Defensive Qi warms the muscles, fills the skin, nourishes the interstitial tissue between skin and muscle, and governs the opening and closing of the skin’s pores. Another account says that Qi circulating on the surface of the meridians is called Defensive Qi, while refined Qi circulating within the meridians is called Nutritive Qi. Nutritive Qi and Defensive Qi work together, connecting the body’s interior and exterior and circulating without cease.

The head is where refined Qi gathers and perception becomes clear; the back is connected with the chest; the kidneys reside in the lower back; the knees are connected with the sinews; and the marrow is connected with the bones. Another account says that the bones correspond to the eyes, the marrow gathers in the brain, the sinews attach to the joints, blood belongs to the heart, and Qi belongs to the lungs.

These relationships form the basis for the movements that take place throughout the limbs and body, morning and evening, and for the connections between them. We can therefore understand that the Five Forms of Strain—injuries caused by overexertion—arise through a person’s activity and rest, while Five-Animal Daoyin, exercises that imitate the movements of five animals, nourishes the body by moving the limbs and joints. The human body is connected from top to bottom, and the sources and movement of Qi follow an order of ascent and descent. Most Daoyin texts seen in recent times arrange their material without order; the method presented here has a clear purpose. Those whose five bodily regions are balanced and show no marked disorder should practice the standard number of repetitions. If one area is affected, increase the repetitions there and apply greater effort.

When practicing daoyin (exercises that harmonize the breath through stretching and moving the body), choose a time after the Chou hour and before the Mao hour—that is, after midnight and before dawn—and a day when the weather is clear and mild. First loosen your topknot and comb your hair outward in all directions, then comb from the hairline to the crown, making 365 strokes. When you are done, let your hair fall loose down your back, or gather it loosely into a topknot. Then burn incense, face east, sit upright, and hold the fist in the customary Daoist gesture. Close your eyes and visualize the spirits within your body, then click your teeth 360 times. Afterward, relax your body, regulate your breathing, and perform the exercises in order.

First hold your breath, interlace the fingers of both hands, turn your palms outward, and push both arms forward as far as you can, holding the stretch for a moment. Then raise your hands, turn your palms upward, and extend your arms as far as possible. Next lower your left hand and lift your right elbow with force. Place your left hand and arm against the back of your neck, then pull downward with your left hand as you bend your body to the left. Open your right armpit and stretch your side ribs firmly. Switch sides: lower your right hand, raise your left elbow, and repeat. Then hook your hands behind your neck, lower them, and raise both elbows. Lift your chest and tilt your head back, pressing your head and hands against each other, one forward and the other backward. Keeping your hands hooked behind your neck and your elbows raised, turn your body first to the left, then to the right. Finally, place both hands on your knees and exhale gently, letting your breathing return to its natural flow. Then begin again from the start, and repeat the sequence three times.

On Talismans and Water, Fourth Treatise

Talismanic writing consists of characters written in cloud seal script—Daoist talismanic writing that imitates the shapes of clouds—and serves to reveal the spirits. The figures on each talisman take their forms from particular images; it is therefore believed that they contain spirit Qi. Once written as characters, the intent of the spirits becomes manifest. Talismans should be written in cinnabar and then ingested.

Water is the fluid of Qi and the moistening substance that nourishes latent Yang. All things with form depend on water, so water is called the root of Qi. When water is pure, Qi is clear; Qi is the root of the body, and when Qi is balanced, the body is at ease. Although the body has fluids of its own to nourish it, the organs in the abdomen also need moisture from outside. Water can help the stomach and intestines function freely and replenish fluids and Qi. It can also carry the talisman’s spiritual power and assist prayers and ritual methods. The methods for preparing various kinds of talisman water are now set out for use and may be practiced as prescribed. The talisman texts are found in this scripture.

On Taking Medicines, Fifth Treatise

The Five Viscera keep the nutritive Qi and defensive Qi flowing smoothly, while the Six Bowels rely on nourishment from food and drink. Talisman water can also be used to guide the efficacy of Fulu (talismans and registers) and support prayers and ritual arts. Here I have compiled methods for using various kinds of talisman water, so they may be followed when needed. For Fulu, see the present scripture.

Treatise on Taking Medicine, Chapter Five

The Five Viscera keep the nutritive Qi and defensive Qi flowing smoothly, while the Six Bowels rely on nourishment from food and drink. Now that one practices breath cultivation—regulating and drawing in the breath—the Qi of the viscera may become sufficiently abundant. But having also abstained from grain foods, the Qi of the bowels may lack nourishment from food. The Suwen says: “After half a day without grain, the Qi grows weak; after a full day without grain, the Qi diminishes.” Medicines are therefore needed to take the place of grain, so that both Qi and flavor can nourish the viscera and bowels and keep them in good condition.

Clear Yang Qi belongs to Heaven, while turbid Yin Qi belongs to Earth. Clear Yang emerges through the upper orifices, the openings of the head and face; turbid Yin is expelled through the lower orifices. Clear Yang spreads through the skin and its interstices, while turbid Yin enters the Five Viscera. Clear Yang fills the limbs, while turbid Yin fills the Six Bowels. Clear Yang is Qi; turbid Yin is flavor. Flavor nourishes the body, the body depends on Qi, and Qi depends on Jing (essence). Jing is nourished by Qi, and the body is nourished by flavor. Qi is Yang; flavor is Yin. When Yin Qi is excessive, Yang is harmed; when Yang Qi is excessive, Yin is also harmed. Use Qi to bring things into balance and keep the Qi dynamic flowing freely; use flavor to replenish and strengthen the body. When the Qi dynamic flows freely, a person is less prone to fatigue; when the body is strong, a person is less prone to wasting away.

Accordingly, prepare the herbal medicines according to how their properties and flavors suit the viscera and bowels, making “Pills for Settling the Viscera” and “Paste for Regulating Qi.” Those who have no illness and whose viscera and bowels are in harmony may take these two medicines regularly, or take elixirs such as poria and giant-seed sesame. If an illness affects a particular viscus or bowel, adjust the medicines and their doses according to what is suitable for it. For a longstanding, stubborn illness or any other condition, seek separate diagnosis and treatment; such illnesses cannot be cured with medicines of this kind. As for Shangqing formulas, follow the relevant scriptures in each case; those who have received the transmission should take them as instructed.

Formula for Pills to Harmonize the Viscera and Bowels

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

Pound the medicinal ingredients into small pieces, sift them into powder, then mix them with white honey and form pills about the size of a parasol tree seed. Take thirty pills twice a day, swallowing them with a medicinal decoction. Ingredients such as pine needles and goji berries can be boiled to make the decoction.

Nourishing and Moistening Qi and Fluids Paste

Take five sheng each of decoctions made from asparagus root, yellow essence, and Rehmannia root, and five sheng of a decoction made from atractylodes. Prepare each separately, then combine them. Add two liang of poria, two liang of cinnamon bark, five liang of Chinese yam, five liang of Asian water plantain, and three liang of honey-fried licorice. Pound them together and sift through a fine silk sieve until very fine, then add the powder to the medicinal decoction. Add three sheng of powder made from roasted giant sesame seeds and almonds, along with two sheng of white honey, and stir until thick.

Cook the medicinal paste using a water bath, stirring continuously without stopping, until it reaches a suitably thick consistency and is slightly firm. Once it has cooled and set, pound it thousands of times with a pestle, then seal it in a container for storage. Take a small amount at a time: each morning, hold one pill, about the size of a plum pit, in the mouth and swallow it once it has dissolved. Take it two or three times a day.

This preparation is best made in the eighth or ninth month and taken after the third month of the following year. If it is cooked again in the second or third month to make the paste thicker and firmer, it will be less likely to spoil during the summer.

On Cautions and Taboos, Chapter Six

The movement of Qi follows this principle: Qi drawn in is not easy to retain, while Qi breathed out is easily depleted. Therefore, protect the Qi that is difficult to retain so it does not disperse; cherish the Qi that is easily depleted, and do not let it escape carelessly.

A Perfected Person said: “Those who study the Dao should always keep the morning meal in mind; then nothing will be beyond their ability to accomplish. Cherish Qi as you cherish your face, and you will be able to preserve your Qi.”

Some say that we should cherish our True Qi (vital energy) as we would our most precious possessions. I have rarely seen anyone who does so become prematurely weak and haggard. We should keep everyday conversation and laughter within bounds, take particular care to moderate physical activity and shouting, and protect the body in all that we do. Only then can we avoid depleting it.

A person’s innate constitution accords with Heaven and Earth, and the Qi of Yin-Yang intermingles within us. The skin, bones, internal organs, Ying and Wei Qi (the Qi and blood that circulate within and around the body to protect it), the coming and going of the breath, and changes in cold and heat all correspond to the Yin-Yang and Five Phases of Heaven and Earth. We can therefore see that when the cycles of Heaven and Earth fall out of order, Yin-Yang becomes disordered; when the internal organs are out of balance, the channels and vessels show signs of illness. Illnesses caused by external invasion often arise from pathogenic Wind; those caused by internal imbalance often arise from disharmony in the movement of Qi. Thus, when the mind is calm, detached, empty, and still, True Qi can remain settled. If the spirit stays within, where could illness come from? This is indeed sound advice. We should therefore understand the nature of the body and spirit and care for them well; we should also distinguish internal from external causes of illness, remain alert, and respond with care.

The Suwen, a chapter of the Huangdi Neijing (Yellow Emperor’s Inner Classic), says: Heaven has the courses of the stars, Earth has its rivers, and people have their channels and vessels. When Heaven and Earth are in harmony, rivers flow calmly. When the weather is cold, rivers freeze; when it is hot, they boil and swell; when a sudden, violent wind rises, their waters churn into waves. Empty pathogenic factors, which take advantage of weakness to enter and cause illness, invade the body just as wind stirs the surface of water. When the weather is warm and clear, blood flows freely and Defensive Qi is strong. When the weather is cold and overcast, blood is prone to stagnation and Defensive Qi tends to sink inward. Blood and Qi favor warmth and dislike cold: in the cold they stagnate and flow poorly, while warmth allows them to circulate freely.

When the weather is clear, mild, and calm, people’s minds are settled. By following the seasons, Yang Qi can remain secure and external pathogenic factors find it difficult to enter. This is how we care for the body in accordance with the seasons. When the moon is new, a person’s blood and Qi begin to grow full, and Defensive Qi begins to circulate. At the full moon, blood and Qi are abundant and the muscles are firm. As the moon wanes, the muscles diminish, the channels and vessels grow weak, and Defensive Qi declines, leaving the body vulnerable. We should therefore regulate blood and Qi in step with the seasons. If we encounter empty pathogenic factors at such a time, the body is already weak, and the pathogenic influences between Heaven and Earth are also strong. These two forms of weakness resonate with each other, allowing illness to penetrate deep into the bones and, once inside, damage the five internal organs. We must therefore learn to avoid the seasonal taboos.

“Eight Alignments” refers to a method for observing the winds from the eight directions and determining whether empty pathogenic factors arrive at their appointed times. When such factors come from any of the eight directions, we should avoid them as we would arrows, taking care not to expose ourselves to them. For example, if the wind blows from the south on the winter solstice, it may harm people. This is because the wind comes from the direction considered inauspicious at that time, making illness more likely. The same principle applies to the other seasonal nodes.

Throughout the day, Yang Qi mainly protects the body’s exterior. At dawn, it begins to rise; at midday, it is at its strongest; after sunset, it gradually weakens, and the Qi gates—the body’s defenses against external pathogenic factors—close accordingly. At dusk, we should therefore gather ourselves and take precautions: do not strain the sinews and bones, and avoid exposure to mist and dew. If we go against these three phases of the day, the body will become tired and weak.

Prolonged gazing damages the blood; prolonged lying down damages Qi (vital energy); prolonged standing damages the bones; prolonged walking damages the sinews; and prolonged sitting damages the muscles. These are known as the “injuries caused by the five forms of overexertion.”

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

The human body has five emotional movements of Qi: joy, anger, worry, grief, and fear. Anger sends Qi rushing upward; joy relaxes it; grief disperses it; and fear makes it sink. Cold causes Qi to gather, while heat makes it escape outward. Worry disrupts its movement, exertion depletes it, and anxious thought causes it to stagnate. When joy and anger go unchecked, or cold and heat exceed what the body can bear, Qi becomes unstable.

Each of the five flavors corresponds to an organ: bitter enters the heart, pungent enters the lungs, sour enters the liver, sweet enters the spleen, and salty enters the kidneys. The generation of Yin in the human body fundamentally depends on the five flavors, so food should be taken in moderation. Too much sour flavor makes the liver’s Qi and fluids excessive and damages lung Qi. Too much salty flavor damages the bones, contracts the muscles, and obstructs the movement of Qi. Too much bitter flavor makes heart Qi hurried and congested, darkens the complexion, and deprives kidney Qi of support. Too much sweet flavor makes spleen Qi sluggish and also affects the bones. Too much pungent flavor damages the vessels, loosens their channels, and diminishes the spirit.

Therefore, only by carefully balancing the five flavors can the bones remain properly aligned, the sinews and muscles supple, Qi and blood circulate freely, and the interstices—the skin’s texture and the spaces between its layers—remain firm. In this way, Qi and the bones can become full and strong. By faithfully observing the principles of health cultivation and acting in accordance with them, one can enjoy the full span of life.

Too much salty flavor causes the vessels to become congested and alters the complexion. Too much bitter flavor dries the skin and causes hair to fall out. Too much pungent flavor makes the sinews and vessels contract and the nails become brittle. Too much sour flavor makes the muscles coarse and hard and causes the lips to curl outward. Too much sweet flavor brings pain in the bones and hair loss. These are all injuries caused by excess of the five flavors.

Medicines also each have one of the five flavors, so particular care is needed when taking medicinal foods, pills, or powders. Those who practice absorbing Qi should avoid pungent foods, since pungency makes Qi move outward and disperse. When Qi is already diseased, pungent foods should likewise be avoided.

A person’s physical form is made up of the five zang organs. Some parts of the body may be damaged or missing, but the five zang organs cannot be dispensed with. A person’s innate disposition also depends on these organs. Dispositions may differ from person to person, but Qi must not be depleted.

In heaven, the five stars move forward and back, establishing the order of the warp and weft between Heaven and Earth. On Earth, the five sacred peaks stand firm, guarding the regions. Qi transforms into the Five Phases (Wood, Fire, Earth, Metal, Water); through their interaction and change, all things come into being. Human beings, too, have five zang organs, which nourish and settle the spirit: the heart stores Shen (spirit), the lungs store Qi (vital energy), the liver stores blood, the spleen stores flesh, and the kidneys store intent. Intent and Qi flow inward and connect with the bones, thereby forming the body.

The heart is the root of life and the dwelling place of Shen. The lungs are the root of Qi and the dwelling place of Po (the corporeal soul). The liver is the root of the body’s capacity for endurance and the dwelling place of Hun (the ethereal soul). The spleen is the root of digestion and the transformation of food and drink, and the dwelling place of nutritive Qi—the Qi that nourishes the body. The kidneys are the root of storing Jing (essence) and the dwelling place of Jing. Hun, Po, Shen, intent, and Jing are all vital elements in traditional Chinese medicine and Daoist understandings of the body.

The functions of the nine orifices—the eyes, ears, nose, mouth, and other openings—as well as the movement of the limbs, the strength of bones and flesh, and the circulation of the channels all have their roots in the five zang organs, from which they extend throughout the body. By adapting to changes in cold and heat, one can maintain bodily harmony; by preserving Jing and Qi, one can enjoy a long life.

The heart governs all the zang-fu organs. When the heart’s Shen is clear, the activities of every part of the body can proceed smoothly and without obstruction. As beings endowed with a heart and spirit, how could we fail to understand the nature of Shen?

Each of the body’s internal organs has a key role and must be carefully distinguished. According to traditional medicine, the liver corresponds to the body’s left side and the lungs to its right; the heart governs outward expression, while the kidneys lie within. The spleen coordinates the body’s functions, and the stomach is where food is received and gathered.

Each of the Five Zang organs is associated with a bodily fluid: the heart with sweat, the lungs with nasal mucus, the liver with tears, the spleen with saliva, and the kidneys with spittle. These are called the “Five Fluids.” Each organ also has a corresponding sound or expression: the heart with sighing, the lungs with coughing, the liver with speech, the spleen with laughter, and the kidneys with sneezing. The Qi of Heaven and Earth also connects with different organs: the Qi of Heaven with the lungs, the Qi of Earth with the liver, the Qi of thunder with the heart, the Qi of grain with the spleen, and the Qi of rain with the kidneys.

Each of the Five Zang organs is associated with a part of the body and has a corresponding outward sign of vitality. The heart corresponds to the blood vessels, whose flourishing or decline is reflected in the complexion; the lungs correspond to the skin, with their condition reflected in the body hair; the liver corresponds to the sinews, with its condition reflected in the nails; the spleen corresponds to the muscles, with its condition reflected in the lips; and the kidneys correspond to the bones, with their condition reflected in the hair.

Each of the Five Zang organs has a corresponding Fu organ. Here, the traditional Yin-Yang theory of the Zang and Fu is followed: the Zang are classified as Yang and the Fu as Yin. The Five Zang store spirit and essence and do not discharge them outward, so they are said to be full without appearing full. The Six Fu receive water and food but do not retain them for long, so they are said to be substantial without remaining full. The small intestine is the Fu organ of the heart, the large intestine of the lungs, the gallbladder of the liver, the stomach of the spleen, and the urinary bladder of the kidneys.

Each of the Six Fu also corresponds to a bodily tissue: the small intestine to the vessels, the large intestine to the skin, the gallbladder to the sinews, and the stomach to the muscles. The Triple Burner, a functional system in traditional medicine, and the urinary bladder correspond to the couli—the skin’s texture and the spaces between the skin and flesh—and to the fine body hairs.

The twelve Zang and Fu organs work together, each performing its own function, and each corresponds to parts of the body: the small intestine to the vessels, the large intestine to the skin, the gallbladder to the sinews, the stomach to the muscles, and the Triple Burner and urinary bladder to the couli and fine body hairs.

The heart is like the office of the ruler, from which the spirit and awareness arise. The lungs are like officials who assist the ruler and convey his commands; they regulate the body’s functioning. The liver is like a general, responsible for planning and deliberation. The gallbladder is like an impartial official, responsible for making decisions. The area known as the chest center (Shanzhong), associated with the heart and lungs, is like a minister who conveys the ruler’s commands, and from it feelings of joy arise. The chest is the gateway to the Upper Burner, the region of the upper body governing the heart, lungs, and related organs.

The spleen and stomach are like government granaries, responsible for digesting the five flavors in food and drink. The large intestine transports and expels waste, bringing about the body’s transformations. The small intestine receives and holds food, then digests it. The kidneys are like offices that make a person strong and vigorous; from them come skill and ability. The Three Burners (Sanjiao), the functional system linking the organs of the upper, middle, and lower body, are like offices that clear waterways, forming the channels through which fluids circulate. The bladder is like a prefectural office: it stores fluids and expels them after they have been transformed into Qi.

These twelve offices each perform their own duties and must not fall out of balance with one another. When the heart’s spirit is clear, every part of the body is settled and coordinated. Nurture life in this way, and you can live a long life without harm. If the heart’s spirit grows clouded, the twelve offices fall into disorder, the channels through which Qi moves become blocked, and the body suffers serious injury. Nurturing life in this way then becomes dangerous.

Treatise on Taking in Qi to Heal Illness, Chapter Eight

Qi’s workings are vast and subtle. When the Qi of Heaven descends, it brings cold and heat and the changes of the four seasons; when the Qi of Earth rises, it brings the shifting winds and clouds from the eight directions. The two Qi of Heaven and Earth join as one, and in this way a person’s body and Qi gather within them. If you preserve and cultivate Qi within yourself, as though it were dwelling in your home, the spirits will become manifest. If you use Qi to perform prohibitions—Daoist arts carried out through Qi—the results can be plainly seen. How much more, then, can you use your intention to direct your own Qi, circulate it through your body, and treat your own illnesses? What illness could not be cured? Practice taking in Qi during your ordinary quiet hours, when it is easier to gather the spirit and preserve Qi. Whatever ailments arise, you can treat them by this method.

Treatment can be carried out after sunrise, when the weather is calm and still. Face the sun; even indoors, turn toward it. Quiet the mind and visualize. Sit upright, close your eyes, and make a firm fist by folding the thumb into the palm and wrapping the other four fingers around it. Tap the teeth together nine times. Visualize the sun radiating red and purple light. Then slowly take a deep breath and swallow, imagining the breath entering the diseased organ. If the illness is in a limb, tendon, or bone, first visualize the breath entering the organ associated with that area.

Hold the breath as long as you can, then slowly inhale again. Swallow the breath in this way nine times. When you sense Qi within the organs, visualize it moving against the place that hurts or feels unwell. Hold your breath to your limit once more, then exhale gently. When your breathing has steadied somewhat, continue swallowing the breath and visualize its force acting on the diseased area. If the area feels warm and you begin to sweat, this is taken as a sign that the method is working well.

If the illness is in a limb and the affected area is suitable for Daoyin exercises—bodily movements coordinated with the breath—move that area first, then guide the Qi toward the illness through intention. Even if the illness is elsewhere in the body, you can press and rub the area with your hand while visualizing the breath reaching it.

If the illness is in the head, first let your hair down and comb the scalp several hundred times. Then shake your head from side to side several dozen times before inhaling. After inhaling, clasp the back of your neck firmly with both hands and press your head upward against them. At the same time, visualize the Qi rising into the brain, bursting through an opening at the hairline on the crown and dispersing. Once you have reached your limit, release your hands and let the breath flow, then repeat. Continue until you sweat around the head and neck and the painful area feels relieved.

If the illness is in an organ, lie on your back and inhale, visualizing the Qi entering the affected area. After swallowing the breath five or six times, hold it once and focus your attention on regulating the breath so that it acts on the diseased area. Persistent illnesses that do not respond to treatment, or conditions involving hard lumps and accumulations, may not be cured by this method alone, though the accumulations may come to feel looser and less tense. Using the method alongside medicinal treatment does not interfere with it and may help the medicines take effect more quickly.

When directing Qi against an illness, you can visualize it dispersing through the skin and the couli—the skin’s texture and its pores—at the affected area. Alternatively, consult the Mingtang tu (Diagram of the Bright Hall), which marks the acupuncture points, find the corresponding point, and direct the Qi there to leave the body. Once you have identified the point, choose the corresponding lüguan for the month—a pipe used in ancient times to establish musical pitch—and press the point while guiding the breath out. This gives the mind something specific to focus on during stillness and a clear target when guiding the Qi.

The Yellow Bell (Huangzhong) is the pitch pipe corresponding to the eleventh month. It is nine inches long, hollow inside, and nine fen in circumference; the inner bore is the same size in all the other pitch pipes. The Great Pitch (Dalu) corresponds to the twelfth month and is eight inches long. The Great Cluster (Taicu) corresponds to the first month and is used to guide the movement of the breath. In this way, the mind has a focus, and the breath has a clear direction.

The Yellow Bell corresponds to the eleventh month. It is nine inches long, hollow inside, and nine fen in circumference; the inner bore is the same in all the other pitch pipes. The Great Pitch corresponds to the twelfth month and is eight inches long; the Great Cluster corresponds to the first month and is a little over seven inches long; the Clamping Bell (Jiazhong) corresponds to the second month and is a little over seven inches long; the Washing (Guxian) corresponds to the third month and is a little over seven inches long; the Central Pitch (Zhonglü) corresponds to the fourth month and is a little over six inches long; the Guest of the Auspicious (Ruibin) corresponds to the fifth month and is a little over six inches long; the Forest Bell (Linzhong) corresponds to the sixth month and is a little over six inches long; the Equalizing Rule (Yize) corresponds to the seventh month and is a little over five inches long; the Southern Pitch (Nanlü) corresponds to the eighth month and is a little over five inches long; the No-Evasion (Wushe) corresponds to the ninth month and is a little over four inches long; and the Responding Bell (Yingzhong) corresponds to the tenth month and is a little over four inches long. These pitch pipes are all made from bamboo with a round, straight bore, growing on the sunny southern slopes of mountains. Bamboo with branches growing from its joints is unsuitable for making pipes.

“Unable to raise the arm” means that the arm cannot be lifted or moved. Even if the arm or another part of the body is painful, this method can still be practiced. First, slowly massage the affected area with one hand for a while. After massaging, close your eyes and turn your attention inward, imagining that you can see the five internal organs. Swallow saliva three times and click your teeth three times. Then compose your mind and softly recite the invocation:

“Supreme One, Four Mysterious Powers, Five Blossoms…”

The Great One’s Four Mysteries, Five Florescences and Six Courts, Three Hun Souls and Seven Po Souls, the Celestial Pass and Earthly Essence, Divine Talismans and Rongwei, the Celestial Embryo and Supreme Brightness, the hundred spirits of the four limbs, and the myriad numinous beings of the nine joints are all names used in Daoist cultivation for spirits within the body, essence and Qi, and the body’s various parts. The scripture says that a practitioner who receives talismans and registers bestowed by Yuchen—a revered Daoist deity or immortal—has their name entered in the Jade City, their body guarded by Jade Maidens, and their life protected by Jade Youths. They can then shine alongside the sun and moon for a long time, ascend to the Highest Clarity, and become an immortal, enduring until an age of great peace.

Scattered malevolent Qi can gather and cause illness. Ghosts and harmful spirits may also intrude upon the body, disrupting the harmony of Yin and Yang and weakening the limbs and the body as a whole. The Celestial Wardens of Mount Tai and the divine might of the Dragon and Tiger can vanquish ghosts, evil spirits, and ill omens, bringing calamities to an end. They dispel hidden illness and guilt, restore the body to its normal state, and make it bright again like the sun and moon. If the body is harmed, Beichen—the deity represented by the North Star—will unleash its power to subdue the malevolent forces. Any evil being that comes to offend will likewise be stopped by this awe-inspiring divine power.

In ordinary practice, when vital energy is strong, swallow the saliva in your mouth fourteen times while pressing the painful part of your body. Face the day’s royal direction, a favorable direction determined by traditional methods, and pray: “Mystery on the left, mystery on the right; the two spirits unite in the true. Yellow on the left, yellow on the right; the six florescences are in accord. Wind and harmful Qi, fierce illness, lie hidden in the four directions. Jade liquid moistens and flows freely above and below. Within, drive away the harms of water and fire; without, ward off ill omens. Long life and flight to immortality; may the body always be strong and well.” Here, “swallowing the liquid” is a health practice of swallowing saliva, and “water and fire” refers to Yin and Yang Qi that may become unbalanced within the body.

After praying, swallow the saliva fourteen more times, then promptly press the painful part thirty times to help Qi and blood flow freely. Next, recite once more, “Within, drive away water and fire; without, ward off ill omens. Long life and flight to immortality; may the body always be strong and well.” Then swallow the saliva fourteen times and press the painful part thirty-one times. The scripture says that those who do this regularly will not fall ill.

Human life is sustained by the body and spirit together, while the harmony of Qi (vital energy) rests fundamentally on the internal organs. When body and spirit are settled and properly cared for, life can remain whole and reach a ripe old age. When the internal organs are calm and clear, the breath flows smoothly and illness is less likely.

Yet from the moment a person is conceived, the conditions received differ with the four seasons. After birth, few people develop a constitution that fully embodies the balance and moderation required by the Five Constant Virtues. People therefore often experience restlessness and distress, while their preferences and desires continue to grow. Some ailments accumulate from birth; others arise gradually through physical exertion and daily activity. Emotions such as joy, anger, worry, and grief begin within and may bring on illness. Changes in cold and heat, along with improper eating and drinking, come from outside and can also make people ill.

When young and strong, people often act as they please without knowing what to avoid. When old and frail, they often do not know how to care for themselves. The rising and descending Qi of Yin-Yang falls out of balance, and the body and breath lose harmony with each other; all kinds of illnesses then arise. This is especially true of those who practice breath cultivation—using regulated breathing and the intake of Qi to nurture body and mind—and have given up grains and meat. Their bodies gradually grow thin, their Jing (essence) and Qi remain insufficient, and their spirits feel uneasy. Old ailments may return, while new ones may take advantage of their weakened condition. Practitioners should understand the causes of illness and carefully discern how to regulate and treat it.

The author now gives a brief list of recognizable symptoms, so that there is no need to ask about each person’s condition one by one. The aim is to use methods of regulating Qi to spare practitioners some of the hardship of medicinal treatment.

How do states of deficiency and excess arise? They result when Qi and blood become entangled with one another and Yin-Yang lose balance. Qi circulates irregularly in the defensive Qi—the Qi that moves along the body’s surface and protects it—while blood flows abnormally through the channels. Qi and blood each stray from their proper places, causing one to become excessive and the other deficient.

When blood gathers in the Yin regions and Qi in the Yang regions, a person may become frightened or mentally agitated. When blood gathers in the Yang regions and Qi in the Yin regions, internal heat may arise. When blood gathers in the upper body and Qi in the lower body, the person may feel oppressed and become irritable. When blood gathers in the lower body and Qi in the upper body, the person may become confused and forgetful. Weak Yang Qi causes a chill on the body’s surface; weak Yin Qi causes internal heat. Excess Yang Qi causes a chill within the body, while excess Yin Qi causes heat on the body’s surface.

The Qi and blood of the five Zang organs circulate through the channels and collaterals—the smaller branches that extend from the channels. The channels and collaterals carry Qi and blood. When Qi and blood lose their harmony, various illnesses arise and change. Qi gathering in the upper body can also cause confusion and forgetfulness. Excess Qi may also cause abdominal distension and diarrhea, but does not necessarily produce cold, stiff limbs.

Pathogenic influences from the weather, once they invade, can damage the five Zang organs. Cold or heat in food and drink, including grains and other foods, when unsuitable, can damage the six Fu organs. Dampness from the ground can damage the skin, muscles, and sinews.

Illness caused by pathogenic influences may begin externally or internally. External illness usually comes from invasion by wind, rain, cold, or summer heat. Internal illness is associated with food and drink, living conditions, imbalances of Yin and Yang, and changes in emotion. Yang belongs to Heaven and governs the exterior; Yin belongs to Earth and governs the interior. Yang tends toward excess, while Yin tends toward deficiency, so people are vulnerable to strong winds and deficient pathogens—pathogenic influences that invade when the body is weakened. Irregular eating and drinking and disrupted daily routines can also cause illness. If a pathogen affects the Yang regions, it may enter the six Fu organs; if it affects the Yin regions, it may enter the five Zang organs. When it enters the six Fu organs, it may cause fever, sleeplessness, and labored breathing. When it enters the five Zang organs, it may cause distension and blockage in the chest and abdomen, followed by diarrhea; over time, it may develop into intestinal disease.

The throat connects with the Qi of Heaven, while the pharynx connects with the Qi of Earth. The Yang regions are easily affected by wind pathogens, and the Yin regions by damp pathogens. Yin Qi travels upward from the feet to the head, then down the arms to the fingertips. Yang Qi travels upward from the hands to the head, then downward to the feet. Thus, illnesses of the Yang regions follow the course of Qi and develop from the upper body downward, while illnesses of the Yin regions develop from the lower body upward. When wind pathogens invade, the upper body is affected first; when damp pathogens invade, the lower body is affected first.

The head is where Jing, Qi, and Shen gather. Dizziness, fatigue, and dim vision indicate that Jing and Qi have been depleted. The back connects with the chest; if the back is bent and the shoulders droop, the Qi in the chest is about to decline. The lower back is an external sign of the Kidneys; if it cannot turn and sway, Kidney Qi is about to weaken. The knees correspond to the sinews; difficulty bending and straightening the knee joints makes the body stoop and lean, indicating that the sinews are about to weaken. Marrow corresponds to bone; inability to stand for long, and unsteady, trembling steps, indicate that the Qi of the bones is about to decline.

When the Lungs have a heat illness, the right cheek turns red; when the Heart has a heat illness, the forehead turns red first; when the Liver has a heat illness, the left cheek turns red; when the Spleen has a heat illness, the nose turns red; and when the Kidneys have a heat illness, the chin turns red. Even if the illness has not yet manifested, treatment should begin promptly once its corresponding facial color appears. This is called “treating an illness before it manifests.” With heat in the Lungs, the complexion turns pale and the hair becomes dry and lifeless; with heat in the Heart, the complexion turns red and the superficial vessels become full and visible; with heat in the Liver, the complexion turns bluish and the sinews and flesh become dry and lifeless; with heat in the Spleen, the complexion turns yellow and the muscles become slack; with heat in the Kidneys, the complexion turns black and the teeth become dry and lifeless.

The Liver corresponds to spring and is governed by the Foot Jueyin and Foot Shaoyang channels; it is associated with the days Jia and Yi. When Liver Qi does not flow freely, promptly use salty foods to harmonize it. Another account says that Liver illness should be dispersed, and bitter foods should be used promptly to purge its pathogenic influence. Avoid exposure to wind and cold, because the Liver is averse to wind.

The Heart corresponds to summer and is governed by the Hand Shaoyin and Hand Taiyang channels; it is associated with the days Bing and Ding. When the movement of Heart Qi is sluggish, promptly use salty foods to astringe and harmonize it. Another account says that Heart illness needs moistening: promptly use salty foods to moisten it, then use sour foods to supplement it and sweet foods to drain it. Avoid dressing too warmly and eating hot foods, because the Heart is averse to heat.

The Spleen governs late summer, the period when summer and autumn give way to one another. It is governed by the Foot Taiyin Spleen Meridian and the Foot Yangming Stomach Meridian, and corresponds to the days of Wu and Ji. The Spleen dislikes dampness, so bitter foods are especially useful for dispelling it. When the Spleen is ill, it needs soothing, for which sweet foods are especially useful. Bitter flavor tonifies the Spleen; pungent flavor drains it. Avoid moist foods, overeating, living in damp places, and wearing damp clothes, because the Spleen dislikes dampness.

The Lung governs autumn. It is governed by the Hand Taiyin Lung Meridian and the Hand Yangming Large Intestine Meridian, and corresponds to the days of Geng and Xin. The Lung dislikes Qi rising counter to its proper course, so salty foods can be used promptly to direct it downward and drain it. When the Lung is ill, it needs astringing, for which sweet foods are especially useful; salty flavor drains the Lung. Avoid wearing cold clothing and drinking cold beverages, because the Lung dislikes cold.

The Kidney governs winter. It is governed by the Foot Shaoyin Kidney Meridian and the Foot Taiyang Bladder Meridian, and corresponds to the days of Ren and Gui. The Kidney dislikes the leakage of fluids. Pungent foods can be used promptly to moisten the body and bring the interstices—the skin’s texture and sweat pores—together, allowing fluids and the movement of Qi to flow freely. When the Kidney is ill, bitter foods should be used promptly to strengthen it. Pungent flavor tonifies the Kidney; sour flavor drains it. Keep warm, avoid overly hot foods, and wear warm clothing. The Kidney dislikes the leakage of fluids.

Pungent flavor acts on Qi, so when Qi is disordered, pungent foods should not be eaten in excess. Sweet flavor acts on the flesh, so when the flesh is disordered, sweet foods should not be eaten in excess. Salty flavor acts on the blood, so when the blood is disordered, salty foods should not be eaten in excess. Sour flavor acts on the sinews, so when the sinews are disordered, sour foods should not be eaten in excess. These are the “Five Prohibitions”: none of the flavors should be consumed in excess.

When the Lung is ill, there may be wheezing, coughing, and rebellious Qi, along with pain in the shoulders and back and sweating. Pain may also occur in the buttocks, perineum, thighs, knees, lower legs, and tops of the feet. When Lung Qi is weak, there may be shortness of breath and a feeble voice; deafness and a dry throat may also occur.

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

When the Liver is ill, there may be pain beneath both flanks that extends to the lower abdomen, along with irritability or shifting moods. When Liver Qi is weak, a person may feel afraid, as though someone were coming to seize them. When Liver Qi rises counter to its proper course, it may cause headache, deafness, and swelling of the cheeks.

When the Spleen is diseased, a person may feel heavy, with thin, weak muscles, unsteady steps, difficulty lifting the feet while walking, and pain in the soles. When Spleen Qi is weak, the abdomen may also become distended, the intestines may rumble, food may fail to digest, and diarrhea may occur.

When the Kidneys are diseased, the abdomen and intestines may become distended, and the body may feel heavy. There may also be labored breathing, coughing, sweating, and an aversion to wind. When Kidney Qi is weak, the chest may hurt.

Lung Wind, a condition in which wind pathogen affects the lungs, is marked by easy sweating, aversion to wind, and frequent coughing or wheezing. Symptoms are milder during the day and worsen toward evening. On examination, the area above the eyebrows appears white.

Heart Wind, a condition in which wind pathogen affects the heart, is marked by aversion to wind, agitation or exhaustion of the spirit, and an easily shifting mood, with changes between joy and anger. On examination, the area around the mouth appears red.

Liver Wind, a condition in which wind pathogen affects the liver, is marked by aversion to wind, a tendency toward sadness, a faintly bluish complexion, dryness of the throat, and an easily shifting mood, with changes between joy and anger. On examination, the area beneath the eyes appears bluish.

Spleen Wind, a condition in which wind pathogen affects the spleen, is marked by easy sweating, aversion to wind, fatigue, unsteady limbs, a faintly yellow complexion, and loss of appetite. On examination, the area above the nose appears yellow.

Stomach Wind, a condition in which wind pathogen affects the stomach, is marked by easy sweating, aversion to wind, difficulty eating or drinking, a sensation of obstruction and tightness between the chest and diaphragm, and frequent abdominal fullness. Bloating may occur easily after removing one’s clothes, and eating cold foods may bring on diarrhea. On examination, the body appears thin while the abdomen is enlarged.

Head Wind, a condition caused by wind affecting the head, is marked by headache, easy sweating on the face, and aversion to wind. The day before a headache begins, the person has often been exposed to wind. During an attack, the pain may be so severe that they cannot go out; once the wind has passed, the symptoms ease somewhat.