《紫金光耀大仙修真演义》

The preface to The Elucidation of Cultivation of the Dao by the Great Immortal of Purple-Gold Radiance says: In the third year of Yuanfeng during the Han dynasty, Wu Xian presented the Recorded Sayings on Cultivating the Dao to Emperor Wu, but the emperor did not accept it—a great pity. After this book passed down to later generations, even those who grasped only a little of its methods could strengthen their bodies and prolong their lives. Used to beget children, it could also make them clever and easy to raise. Yet some things must be avoided during cultivation, and certain prohibitions must be observed. First understand these, then practice in the proper order. The sequence must not be disrupted, and none of the methods may be omitted. I have set out the book’s main ideas in twenty chapters, arranging the stages of cultivation and explaining the methods for each. Those who cultivate the Dao should understand them for themselves.

Recorded by Deng Xixian.

(1) Prohibitions to Understand

This chapter says that before having sexual relations, one should first understand the so-called “Five Rejections”: five kinds of women whom the author considers unsuitable.

The first kind are women with coarse voices, rough skin, yellow hair, fierce temperaments, or who are devious and jealous. The second kind are women who are unattractive, with bluish-white complexions, bald heads, or underarm odor; women who are hunchbacked or have protruding chests; and those who walk with an unsteady, hopping gait or an awkward stride. The third kind are women who are sallow and emaciated, physically weak, cold in body and deficient in Qi, or whose menstruation is irregular. The fourth kind are women with epilepsy, deafness, muteness, a limp, or blindness in one eye, as well as those with ringworm, scarring, leprosy, or other such conditions. Those who are excessively fat or thin, or have coarse, dense pubic hair, are also included. The fifth kind are women over forty. The author claims that after bearing many children, they are prone to declining Yin, loose skin, and sagging breasts, making sexual relations fruitless and harmful.

There are also “Five Prohibitions” concerning sexual relations. First, one should avoid certain days, such as the Three Yuan Jiazi and one’s natal Gengshen day, when Heaven and Earth unite and the sun and moon encroach upon one another; the dark and new moon, the first and last quarters; and times of violent wind, heavy rain, or thunder and lightning. One should also avoid sexual relations beneath the light of the sun, moon, and stars. “Three Yuan Jiazi” and “natal Gengshen” refer to particular days in Daoist calendrical practice and belief. Second, one should not have sexual relations in mountain forests, gardens, beside ponds, in Daoist temples, Buddhist halls, pagodas, or shrines, or near rivers and other bodies of water. Third, sexual relations are inadvisable in extreme cold or heat, when overly hungry or full, when excessively excited, while drunk, or when urgently needing to urinate or defecate. “The qi of the vessel is out of harmony” refers to a mismatch between one’s physical and mental state, with the flow of Qi out of balance. Fourth, one should avoid sexual relations after several consecutive days of drunkenness, during recovery from a serious illness, or after returning from a long journey while extremely tired. Fifth, the author considers sexual relations inadvisable for a woman who has given birth until seven “seven-day periods” have passed—that is, until forty-nine days have elapsed—because her body has not yet recovered.

There are only five things that must be given up and five things to avoid; they should be understood and kept at a distance. Violating these taboos harms oneself and may also leave one’s descendants physically weak and prone to disability. Drinking alcohol, just recovering from a long illness, and returning exhausted from a long journey are the fourth taboo. The fifth is when a woman has given birth fewer than forty-nine days earlier: her body has not yet recovered, and impure Qi still remains.

There are only five things that must be given up and five things to avoid; they should be understood and kept at a distance. Violating these taboos harms oneself and may also leave one’s descendants physically weak or impaired, perhaps because their innate endowment has been damaged.

(2) Nurturing Shen and Qi

The key to the art of nourishing life lies in knowing the right methods. Reducing sexual desire protects Jing and Qi; eating a plain diet protects the Qi of the blood; swallowing the saliva in the mouth protects Lung Qi; keeping anger in check protects Liver Qi; eating in moderation protects Stomach Qi; thinking less protects Heart Qi; and frequent self-examination and reflection protect the Qi of the flesh. Practiced in this way, these methods build strength and invigorate the spirit.

At the hours of Xu and Hai—roughly seven to eleven in the evening, in the traditional system of timekeeping—Yin Qi gradually wanes and Yang Qi disperses. One should avoid drinking too much, eating until overly full, or sleeping deeply without moving, lest Qi and blood become congested in the channels and the joints grow stagnant. Instead, first practice daoyin exercises to guide the Qi through the four channels, then stretch the arms and legs, circulate Qi, and move the whole body. This keeps the joints open and the nutritive Qi and defensive Qi—the forms of Qi that nourish and protect the body, respectively—flowing smoothly. Yin and Yang are thereby brought into harmony, Jing and Qi are secured, and the spirit is strengthened, making it harder for pernicious influences to enter and for cold or heat to harm the body. This is the way to nourish the body.

(3) The Inner Elixir of the Bedchamber

The teaching says: “Nourish people through people, and the true essence will come of itself.” In the union of Yin and Yang, Jing, Qi, and the marrow are precious. Through daoyin exercises and the circulation of Jing and Qi, one can delay aging. Sexual relations can harm or nourish a person: those who know how to practice them can use them to nourish life, while those who do not understand restraint may lose their lives through them. If one understands the arts of the bedchamber, regulates the body’s gates and apertures, guides the breath, and circulates Jing and Qi to replenish the marrow, one can attain longevity.

(4) The Precious Cauldron in the Furnace

A cauldron is a vessel used to refine the divine elixir and nurture true Qi. Here, the text compares the “cauldron” to a woman’s body. It says one should choose a young woman of clean and delicate appearance who has never given birth, claiming that this can help achieve longevity.

(4) The Precious Cauldron in the Furnace

The cauldron is a furnace for refining the divine elixir and nurturing true Qi. The “true cauldron” mentioned in the text refers to a woman who has never given birth and is clean and delicate in appearance; the text claims that intercourse with her can greatly replenish one’s vitality. As for the “Five Rejections” mentioned earlier, the text says that such women should not be chosen.

(5) The Man Observes the Four Arrivals

If a man’s penis is not erect, this indicates that Yang Qi has not yet arrived. If it is erect but not extended, this indicates that muscle Qi has not arrived. If it is extended but not firm, this indicates that bone Qi has not arrived. If it is firm but not warm, this indicates that spirit Qi has not arrived. The text says these “Four Arrivals” should be observed before intercourse begins.

(6) The Woman Discerns the Eight Arrivals

When a woman silently swallows saliva, this indicates that the Qi of the channels has arrived. When she presses her body close to her partner, it indicates that stomach Qi has arrived. When she pushes against her partner with force, it indicates that tendon Qi has arrived. When she caresses her partner’s breasts, it indicates that flesh Qi has arrived. When she repeatedly furrows her brow, it indicates that liver Qi has arrived. When she grasps and handles the penis, it indicates that blood Qi has arrived. When vaginal fluid flows, it indicates that spleen Qi has arrived. When she sucks the fluid from her partner’s tongue, it indicates that lung Qi has arrived. The text says intercourse should begin only after all eight signs have appeared.

(7) Playing with the Signs

Before intercourse, one should first focus the spirit and settle the nature—that is, calm the mind and spirit. Then one should embrace the woman, treat her gently and playfully, kiss her lips and tongue, and caress her breasts. The text also describes the woman handling the penis and, once she is aroused, using the hand to examine the vagina. Intercourse begins only when a small amount of lubricating fluid appears. It then proceeds slowly according to the method described in the text, which claims that the woman will feel pleasure and reach climax first.

A woman’s sexual desire is often hidden. How can it be brought to the surface, and how can one tell whether she is aroused? To stir her desire, one may appeal to her preferences: offer fine wine to a woman who enjoys drinking, sweet words to one who is affectionate, money to one who is avaricious, or the presence of a tall, powerfully built man to one who is attracted to men. The text holds that a woman’s feelings are easily stirred by the circumstances before her, and that these stimuli may therefore arouse desire.

The text then lists what it describes as signs of arousal: panting and a trembling voice; closed eyes and flared nostrils, with difficulty speaking; irritated eyes and a fixed gaze; flushed ears and face, with a cool tongue; warm hands and a warm abdomen, and hurried, disordered speech; a dazed mind, a limp body, and weakness in the limbs; little saliva in the mouth and a tendency to move closer to the man; and throbbing in the genital region, with increased moisture. The text regards these signs as evidence that desire has been stirred. It says that at this point the man should not act hastily, but should proceed calmly in order to “gather true Yang”—a term for the practice of gathering and replenishing in Daoist bedroom arts.

(Nine) Tempering the Edge and Nurturing Vigor: honing one’s sharpness and cultivating one’s vitality.

Before intercourse, if a man can bring his penis to a full erection and fill the vagina, the woman can more readily feel comfort and pleasure. There is a method for bringing the penis to erection that one should know. As the old saying goes, “If a craftsperson wishes to do good work, they must first sharpen their tools.”

Each day, after the Zi hour and before the Wu hour—that is, during the period described in the scripture when Yin energy gradually wanes and Yang energy gradually grows—sit upright facing east in a quiet room, fully clothed. Focus your mind and set aside distracting thoughts. Do not eat until you are overly full, lest the flow of Qi and blood be obstructed; nor should you go hungry—simply avoid hunger. First exhale turbid breath through the mouth, then inhale clear breath through the nose. Rinse your mouth with saliva, swallow it, and guide it to the lower Dantian (the Neidan cultivation site below the navel). Then visualize the breath moving to the penis. Count seven repetitions as one set; you may do fourteen, twenty-one, or at most forty-nine repetitions.

Next, rub your hands together until warm. Support the scrotum with the right hand and stroke the penis, while massaging to the left below the navel with the left hand eighty-one times. Then switch hands and massage to the right below the navel eighty-one times. Afterward, reach back to the coccyx region (near the end of the spine), lift and pinch the base of the penis, and let the penis swing from side to side, striking the thighs. Repeat as often as you like. Then have intercourse with a woman, entering the vagina slowly. The scripture also advocates taking in the woman’s saliva and breath through her nose, swallowing them, and visualizing them being sent to the penis to nourish it. Then rub the penis with both hands as if rolling a rope, as often as you like. Over time, you will feel that the penis has grown larger.

For the practice known as “gathering and battling” (a bedroom technique involving the absorption of a partner’s essence through intercourse), first tie a silk band tightly around the base of the penis, then support both the penis and scrotum with both hands. Rinse your mouth with saliva, inhale, swallow, and guide the breath to the Dantian. At the same time, lift the coccyx region and engage in intercourse to strengthen Yang potency, then have sex.

“Locking and sealing” means controlling Jing and Qi so they do not spill out, as if stretching out a hand to hold back the Yellow River. People with an impatient temperament may need more than twenty days of practice to achieve this; those who are gentle and calm may manage it in a little over ten days. After a month of practice, the “Golden Gate”—the aperture that controls Jing and Qi—can be made secure, and the “Jade Portal”—the sexual organs—kept closed. One can then perform the method at will without leakage. This is the method’s remarkable benefit.

During intercourse, let the penis move slowly in and out, three shallow thrusts for each deep one. Keep the eyes and mouth closed, and breathe gently through the nose to avoid becoming short of breath. At the first sense that ejaculation is near, quickly raise the hips, withdraw the penis about an inch, and pause. Take a breath, lift the intention of the Qi to the upper Dantian, then guide it along both sides of the spine. At the same time, raise the coccyx—the lower end of the spine, between it and the anus—and tighten the lower body, as if urgently holding back urine or stool. Then settle the mind and imagine the Qi, blood, and Jing near the coccyx as precious things that must not be lost. As you inhale, swallow the Jing and Qi. After a while, when the sensation has subsided, resume the slow practice as before. If desire grows strong again, withdraw the penis once more, breathe in and steady the mind, tighten the lower body, and focus on the visualization to prevent ejaculation.

The scripture goes on to say that the body’s channels of Qi carry energy up and down. If they are not controlled in advance, then when pleasure becomes intense and difficult to restrain, the Qi will drive out the semen and injure the body. The author holds that forcibly stopping ejaculation at that point causes the semen that has not been discharged to flow into the bladder and scrotum, possibly bringing Qi disorders of the small intestine and bladder, as well as coldness, swelling, and pain in the kidneys. One should therefore withdraw and pause repeatedly before desire has arisen, keeping the penis erect and the tendons strong. The scripture also says that after five thousand thrusts, one may discharge “worn-out Jing” once. In this way, “Original Yang True Qi”—the innate Jing and Qi in question—remains in the Dantian to nourish and protect the spirit. If practiced over a long period, one night can equal ten women; hence the method is called “Locking and Sealing the Mysterious Gate,” closing the aperture through which Jing and Qi enter and leave.

(13) The Great Elixir of the Three Peaks

The upper region is called the “Red Lotus Peak.” Its medicinal substance is called “Jade Spring,” also known as “Jade Fluid” or “Sweet Spring.” It is said to issue from two openings beneath a woman’s tongue. Green in color, it is the essence of saliva. When a man touches it with his tongue, the fluid wells into his mouth; this is called the “Flowery Pool” (the mouth). He then swallows it, sending it through the “Layered Tower” (the throat) to the Dantian (energy center). The text holds that this nourishes the five viscera, replenishes the Mysterious Pass and the Dantian, and makes Qi (vital energy) and blood abundant.

The middle region is called the “Twin Shepherd’s-Purse Peaks.” Its medicinal substance is called “Peach of Immortality,” also known as “White Snow” or “Jade Nectar.” It is said to come from a woman’s breasts; it is white and sweet. After drinking it, the man takes it into his Dantian. The text holds that this nourishes the spleen and stomach and enhances spirit and vitality. The act of drawing it also helps a woman’s channels flow freely, eases body and mind, and fills her with fluids and breath. Of the three methods of gathering and refining, the text says this one is the most important. Even a woman who has not given birth and has no milk can benefit from it.

The lower region is called the “Purple Fungus Peak,” also known as the “Tiger’s Cavern” or the “Mysterious Pass.” Its medicinal substance is called “Black Lead,” also known as “Moonlight,” and lies within a woman’s genitals. The text says that the fluids there are slippery and moist, and that the passage is normally closed. During intercourse, when the woman is aroused, her face flushes and her voice trembles; only then does the passage open, releasing breath and bringing forth fluid. The man withdraws his “Jade Stalk” (penis) slightly while maintaining intercourse, receiving her Qi and drawing in the fluid to replenish original Yang and nourish the spirit.

The text calls these three places the “Great Medicines of the Three Peaks.” It holds that only someone who understands this Way can, when faced with the relevant circumstances, forget desire and remain inwardly free of desire amid its enticements; only then can he gather their benefits. In this way, white hair can turn black and old age give way to youth, even reaching immortality.

(14) The Five-Character True Formula

The five characters are: “Maintain, Contract, Withdraw, Draw In, Close.”

“Maintain” means to hold an image in mind and keep one’s intention focused. During intercourse, if one senses that semen is about to be released, one should quickly withdraw the penis. The text holds that this can turn white hair black, restore youth, and bring about immortality.

The formula describes five methods: “retaining, contracting, withdrawing, inhaling, and closing.”

“Retaining” means maintaining an inner visualization and focusing the mind. During intercourse, if you feel that semen is about to be released, withdraw at once, close your mouth and eyes, and focus on the Tailbone point at the base of your back, at the end of the spine. This is where the vital energy of the Gate of Life resides; it is precious vital energy and must not be lost. Though the body is engaged in intercourse, do not let the mind and spirit become absorbed in it, and do not deliberately exert force. With this visualization, even if semen is released, the amount will be smaller, and you will be less likely to feel tired. With long practice, leakage can be reduced. This is the meaning of “retaining.”

“Contracting” means tightening and temporarily pausing penetration. When vital energy is about to be released, quickly tighten both sides of the torso and withdraw. Draw in a breath of Qi and send it to the Dantian (the abdominal site of internal cultivation in Daoism). At the same time, lift the Tailbone and tighten the lower body to keep the Qi from sinking, as though holding back urination and defecation. Let the breath settle and remain still in the visualization. Do not move. After a while, when the urge has subsided, exhale slowly through the mouth. Hold the woman in both arms, gently suck her tongue, and swallow her saliva five to seven times, sending it to the Dantian. Then you may continue without tiring easily.

The scripture also says that at the beginning, one must never penetrate suddenly or thrust rapidly; once the urge surges strongly, it is difficult to control. If semen is forcibly held in, spoiled essence may become trapped and cause illness. In general, it is easier to maintain control by frequently drawing in Qi and withdrawing, without indulging desire. This is the meaning of “contracting.” The practices of “retaining” and “contracting” should be used together, without a set order; they are methods for men to prevent the release of semen.

“Withdrawing” means gathering and taking in. During intercourse, when the woman feels pleasure, she often breathes rapidly and her voice trembles. The man should close his mouth and move slowly and gently, without haste or deep penetration. Enter only a little, and inhale through the nose the breath exhaled by the woman; do not inhale through the mouth, since the original text says this harms the brain. Inhale while withdrawing and thrusting. This is what is meant by “inhaling her breath above and taking in her fluids below.” After a while, the breath will respond above and below, and the penis will naturally become erect. If you feel that control is becoming difficult, withdraw at once and use the visualization method of “retaining” to prevent the release of semen. This is the meaning of “withdrawing.”

“To draw in” means to absorb inward. Once the woman has released her essence, the man should withdraw his penis slightly, remaining in a state of partial intercourse. At the same time, he should inhale through the nose and draw in the lubricating fluid below. According to this passage, the nose is the “Heavenly Gate” (the upper point through which Qi enters and leaves), while the lower body is the “Gate of Life” (the place where original Qi resides). Drawing in from above and below together is said to keep the body’s Water and Fire Qi from joining for a time. The nose and lower body should draw in at the same moment, with an alternating outward and inward motion, the upper and lower responding to one another, as though using a bamboo tube to suck water upward against its natural flow. The scripture holds that this method can replenish Jing and Qi and Yang Qi, and stabilize the spirit. But prolonged practice harms the woman, who should rest for several hours before intercourse resumes. This is what “to draw in” means. Drawing out and drawing in are movements of coming and going, connecting the upper and lower; drawing in accompanies drawing out. These two coordinated movements refer to the man’s method of taking in the woman’s fluids after she has released her essence.

“To close” means to shut the mouth. During intercourse, one should close the eyes and mouth and hold the breath, preventing the breath from escaping. Breathing should be guided gently through the nose so that it remains steady and does not naturally turn to panting. The scripture holds that if one does not close the mouth and restrain the breath, the mouth (called the “Human Gate” here) connects with the nose, the “Heavenly Gate,” which in turn connects with the Gate of Life. The Qi of the kidneys then disperses, and original Yang and bodily fluids are released with it. If one can gather and contain them, the Qi of the brain descends to the Palace of the Kidneys and flows into the “Jade Terrace” (the internal site of cultivation referred to here). The breath then circulates between upper and lower, Jing and Qi come into harmony, and the release of Jing is prevented. This is what “to close” means. In the Four-Character Formula, “to close” should be practiced from the very beginning of intercourse: steady the breathing and contain the breath, maintaining this until the end. Thus, “to close” must run throughout and work in coordination with the cultivation of the other four characters.

(15) The Order of Gathering and Refining

The Immortal’s Song says: “A woman’s desire is boundless; first, make her feelings ardent. Then begin intercourse slowly…”

A song of the immortals says: “A woman’s desire has no end; first, her feelings must be stirred deeply. Begin intercourse gradually, and success will come more easily.”

The general meaning is this: before intercourse, embrace and caress your partner with your hands, and kiss her to arouse her. Then enter and move slowly, repeating the movements eighty-one times. Throughout, keep your eyes and mouth closed, and repeatedly lift and lower the body so that the penis remains erect. This is called “first gathering from the lower peak.”

Once the Qi has been gathered sufficiently from the lower region, the text says that the woman’s Qi moves upward to the middle region. At this point, hold her gently, suck her bodily fluids and swallow them, then stop when you feel satisfied. This is called “gathering from the middle peak.”

The scripture continues: once Qi has been gathered sufficiently from the middle region, the woman’s Qi moves upward again, to the upper region. Then extend your tongue to meet hers, moving it around the two places in her mouth; draw in her saliva and swallow it. After repeating this several times, stop. This is called “gathering from the upper peak.” The original text also calls this stage “gathering from the middle peak,” and then refers to it as “the third gathering from the upper peak.”

After gathering from the upper region, the woman reaches the height of pleasure, and what is called the “true Qi” in her yin region is released. At this point, withdraw the penis by about one inch, straighten the body like a tortoise, take a breath, and direct the Qi to the Dantian (the sea of Qi in the lower abdomen). Receive the other person’s Qi and draw in her saliva, then let the breath circulate throughout the body. This completes the three acts of gathering from the lower, middle, and upper regions. The scripture holds that the woman’s upper and lower regions are then relaxed and satisfied, and her Qi channels flow freely.

Afterward, breathe out once or twice for the woman to inhale and swallow, calming her Shen (spirit) and Qi. The scripture holds that this method can recover the other person’s “true Qi” after its release while preserving one’s own unreleased Jing and Qi: the other person loses little, while oneself gains greatly. The union of Yin and Yang and the mutual harmonizing of Water and Fire are described as the wondrous workings of the art of mastering women.

When a woman releases fluids, she often shows signs such as panting and trembling. At such times, one should calm the mind and steady the breath, embrace the woman, and in sequence gather what are called “Jade Spring” (saliva in the mouth), “Coiled Peach,” and “Lunar Radiance”—coded terms in Daoist bedroom arts. Refine the essence and Qi thus obtained, then guide them upward from the Tail Gate (an aperture at the base of the spine), along the two White Channels, up the back, through Kunlun (the region of the head), and into the Muddy Pellet (an inner alchemical aperture in the brain). Let them flow into the mouth and transform into “Jade Nectar”; swallow it past the Ninefold Tower (the throat) and send it to the Dantian (energy center). The text calls this “the Yellow River flowing upstream” and says it can replenish the marrow and prolong life. The mnemonic is to raise the Qi and swallow the Qi, visualizing the breath passing through the corresponding acupuncture points. This is what is meant by “When the spirit arrives, the Qi arrives; when the Qi arrives, the essence arrives.”

(Seventeen) Fulfilling Every Duty and Human Bond

After people are born, there are men and women, and then there are husbands and wives. The bond between husband and wife is the beginning of human relationships. Without sexual union, affection and mutual obligations are difficult to deepen, which would run counter to human relations. Yet men belong to Yang: they are easily aroused and easily calmed. Women belong to Yin: they are less easily aroused and less easily calmed. People today do not understand restraint or control during intercourse. They arouse themselves at will and quickly ejaculate, often leaving the woman’s desire unsatisfied. According to the method of gathering and balancing, intercourse should begin with slow, measured movements, without impatience: slowness is easier to control, while haste is harder to rein in. One should also not let the woman slap the man’s lower back. Keep the movements in and out steady and unhurried, and gather and nourish according to the method. The text holds that this benefits one’s own body and also makes the woman feel affection. Only when both partners are pleased and satisfied are the bonds between husband and wife complete and their human duties fulfilled.

(Eighteen) Restoring Vitality and Reviving the Withered

Cultivating the Real and nurturing life is like bringing a withered tree back to life. Using one person to replenish another is like grafting a branch onto a tree; the principle is the same. A song of the immortals says: “People in the world do not understand the way to long life; they need only look at a pear grafted onto a mulberry tree.” Anyone who wishes to practice …

Cultivating body and mind and preserving one’s lifespan is like grafting an old tree so that it comes alive again. Using one person’s body to replenish another’s is like grafting a branch onto a tree; the principle is the same. A song of the immortals says: “People in the world do not understand the way to long life; they only see pear trees grafted among mulberry trees.”

To practice this method, one must meet the conditions of the “Tenfold Complete Treasure Cauldron.” The person selected must be at least fifteen and under thirty years of age. At fourteen, a woman is in the Lesser Yin stage; at twenty-one, in the Flourishing Yin stage; and at twenty-eight, in the Mature Yin stage. Lesser Yin is suitable for nourishing the body, while Flourishing Yin can help extend life. It should be taken and then gently warmed and nourished. When the “red tide” (menstrual blood) gathers, it must be neither excessive nor insufficient, but just right. It is said that prolonged gathering and refinement can preserve the body and prolong one’s stay in the world.

At thirty-five, a woman enters Declining Yin; at forty-two, Great Yin; and at forty-nine, Exhausted Yin. One must know to avoid these stages. In particular, avoid those who are excessively obese, since their channels and vessels are not easily opened; those who are excessively thin and frail, since their bodily fluids and nourishment are insufficient; those who are overworked, since their spirit and vitality are depleted; and those who are weak, since they may instead damage the Yang spirit (the body’s Yang energy and spirit). Those who are exhausted have an excess of Yin cold, while those who are ill carry Yin toxins. All of these are called “Yin thieves” and should be avoided.

Moreover, the key to gathering and replenishing lies in one’s own mind and intention. The spirit must be empty and still, thoughts settled, prohibitions understood, bodily signs observed, and advances and retreats adjusted slowly, with care and composure. One must know how to draw back when the Qi is about to be released but has not yet been released, and discern the moment when the body is about to move and has begun to move. Steering a boat depends on a steering oar; firing a crossbow depends on the trigger mechanism. Those who understand the principle can govern it through intention.

(19) Returning to the Origin and Reverting to the Root (Restoring the Original Nature)

Returning to the Origin means using a method to draw back into the body the Jing and Qi that have already been gathered and refined. The true Yin within Li, the trigram of Fire, is the true Yin Qi contained in Li. It has no fixed form, yet follows its own inner principles. Its nature is like fire, and it readily rises upward. Used in accordance with its nature, it can give rise to form and bring a person into being; used in reverse, it can condense into a pearl and become a treasure. This is what is meant by “the Yellow River surges in waves, then is drawn back to return once more to the Gate of Heaven”: Jing and Qi surge like the waves of the Yellow River, then are guided back to the Gate of Heaven, the location of the Mud-Wan Palace in the head.

During gathering and refinement, visualization and contraction have already been used to settle Jing and Qi, and drawing and suction have been used to draw them upward. But once the practice is complete, without a method of gathering them in and returning them, how can Jing and Qi be restored and dispersed throughout the body?

After completing the practice, lie flat with your legs extended, your head on a pillow and your heels against the bed, leaving the rest of your body suspended. Hold your breath as long as you can while rocking your body three to five times. Then slowly exhale through your nose, keeping your breathing even. If your face feels warm, this indicates that Jing and Qi have risen to the Mud-Wan, the site of cultivation within the crown of the head. Rub your face with both hands until it feels warm, then relax. Next, close your lips and hold your breath. Move your tongue around the Flower Pool, where saliva gathers in the mouth, and swallow the saliva down to the Dantian, the site of cultivation within the abdomen. In this way, Jing and Qi can circulate throughout the body and become a force available for your own use. Practicing this day after day, over time, can lead to the state of roaming freely among the clouds and feasting in the Yellow Court. The “clouds and Han” refers to the Milky Way; the Yellow Court is the name of an important palace in Daoist internal cultivation.

(20) Planting the Seed and Settling the Embryo (nurturing the seed and nourishing embryonic breathing)

During sexual intercourse, if a man can restrain the release of semen and protect his health, he is said to be able to prolong his life. If he releases semen as the book describes, he can, it is said, support a pregnancy and have children. An ancient saying goes, “Of the three forms of unfilial conduct, having no descendants is the greatest.” For this reason, having children was also regarded as an important matter in life.

A man should first replenish and nourish his Jing and Qi, and strengthen his kidneys, so that his Yang energy is abundant. A woman should likewise nourish her Jing and Qi and strengthen her blood, so that her womb is warm. The book holds that once menstruation has ended and the menstrual blood has stopped completely, the womb is especially ready for conception. It also says that intercourse on the first day of the month is likely to produce a boy, and on the second day, a girl, following the idea that “Yang is odd and Yin is even.” Children conceived by these methods are said to be intelligent, clear-minded, less prone to illness, and easy to raise. Five days after menstruation ends, the book holds that the vaginal opening closes, so intercourse at that point is fruitless.

During intercourse, both partners’ desire must be aroused for the intended result to follow. If the man is aroused first and has already ejaculated while the woman is not yet aroused, the semen cannot be received, even if it reaches her. If the woman is aroused first and her excitement has passed before the man has finished, the semen likewise cannot be received when it arrives later. Only when their desire is in accord should the man penetrate deeply and ejaculate while the woman raises her hips to receive him into the womb. After a short while, he should finish; the woman should then lie on her back. The book claims that this method has repeatedly proved effective.

The book also says that the Zi and Wu hours, associated with the sun, are favorable for conceiving a boy, while the Mao and You hours, associated with the moon, are favorable for conceiving a girl. If Yin blood arrives first and Yang essence enters afterward, the blood envelops the essence, which enters and forms a boy. If Yang essence arrives first and Yin blood joins it afterward, the essence envelops the blood, which remains inside and forms a girl. If the essence and blood arrive at the same time, twins may result. The author considers these claims perhaps somewhat reasonable, and so includes them here.

Afterword (a note at the end of the book)

…The blood envelops the essence, which enters and forms a boy. If Yang essence arrives first and Yin blood joins it afterward, the essence envelops the blood, which remains inside and forms a girl. If the essence and blood arrive at the same time, twins may result. The author considers these claims perhaps somewhat reasonable, and so includes them here.

During the reign of the Jiajing Emperor of the Ming dynasty, I drew my stipend in Yanjing, present-day Beijing. At that time, the Daoist Master Tao had won the emperor’s favor through his esoteric arts. Observing his conduct, I found most of it fantastical and strange, difficult to believe. Only the bedroom arts of gathering and replenishing seemed to have practical effects. Thus, the emperor’s longevity was said to be entirely due to this method.

I admired this art and paid money to acquire the secrets in his collection. I obtained two scriptures passed down by Master Chunyang and his disciples. I practiced according to their instructions. At first, I found them difficult to master, but with time I gradually became proficient. Over sixty years, I had intercourse with more than a hundred women and fathered seventeen children. I lived through the changes of five reigns and witnessed the passing of five generations. Although I have now retired from office, I still have no aversion to sexual relations. On the rare occasions when I engage in them, I feel that I surpass ordinary men by far. Growing old is surely a matter of Heaven’s decree, but the efficacy of the art of gathering and replenishing cannot be denied.

As the saying goes, those skilled in clever arts often invite misfortune. Besides, a human life lasts no more than a hundred years. If one day I vanish like the morning dew, I could not bear to let these two books be lost. So I have entrusted them to a printer for publication, to spread the Great Immortal’s beneficence far and wide, in the hope that people everywhere may attain the long lives of Pengzu and Laozi. If anyone calls these words baseless nonsense, then they are giving up longevity of their own accord. What blame can they lay on me?

Spring, the first month, on a ren day, in the Jiawu year of the Wanli reign (1594).

A man of Yue, aged ninety-five, wrote this in the Zizhi Studio on Mount Tiantai.