《四氣攝生圖》

The Scripture of Four Qi for Nourishing Life primarily expounds the principles of cultivating health and refining the body.

Governing a nation must take nurturing the people as its foundation, while cultivating one's body must prioritize preventing disease. Among all beings between heaven and earth, humans are most precious. In the "Hong Fan" chapter, among the five blessings, longevity is listed as the foremost blessing. Humans form their bodies through primordial qi (Yuanqi), with both yin and yang energies originating from heaven and earth. Just as rivers, the Five Sacred Mountains, the Nine Provinces, plants, and stars are all governed by spiritual forces, these energies sustain life when present and lead to death when dissipated.

The Huangting Jing states: The mouth serves as heaven's gate, governing the spirit (Shen); the feet serve as earth's gate, governing life; the hands serve as humanity's gate, controlling prosperity and decline. All spiritual endowments between heaven and earth are held within human hands. Since the body is so precious, how can life be treated lightly? The Qi Jue similarly declares: My destiny rests within myself, not with heaven. Those who fail to skillfully utilize their qi will die prematurely, while those who master its use can prolong their years.

When essence (Jing) reaches its pinnacle, it becomes pure clarity; when spiritual energy (Shenqi) reaches its zenith, it manifests numinous efficacy; when primordial qi achieves perfection, it attains absolute purity. Humans grow weak or strong through qi, perish or survive through qi. Never has there been qi without form, nor form without qi—form and qi depend on each other, with cultivation being the essential key.

Laozi said: The Mysterious Feminine (Xuanpin, referring to the source of life) is the root of heaven and earth, existing continuously without end. Human mouths and nostrils are the gateways through which the spirits enter and exit. The spirit relies on physical form, form relies on qi, and qi relies on blood. Blood and qi sustain each other like fish in water—when water becomes turbid, fish grow weary; when qi stagnates, illness arises. Therefore, maintain clear breathing, smooth blood circulation, regular daily rhythms, and harmonious Five Organs (Wuzang), and disease will find no foothold.

Confucius observed: Irregular daily rhythms, unbridled desires, and excessive labor or leisure allow disease to invade. Just as spring's east wind makes plants sprout while stored grains remain unchanged, or autumn frost withers vegetation while covered plants stay unharmed—if even plants respond thus, how much more should human organs and viscera? How can we neglect cultivation?

Yet regrettably, most people remain ignorant of cultivation practices, succumbing to death one after another. They attribute death to exhausted fate and illness to aging sinews and bones, considering these the natural order of heaven and earth, never believing longevity can be pursued. In truth, heaven nourishes humans with the Five Qi (Wuqi), while earth sustains them with the Five Flavors (Wuwei).

This scripture expounds the art of nurturing life, emphasizing dietary moderation and balanced activity. Its core teachings can be summarized as follows:

Regarding diet:

Human life depends on the Qi (vital energy) from the Five Grains, yet improper eating causes illness. The five flavors—sour, sweet, bitter, pungent, and salty—must never be consumed excessively. For instance, sourness damages tendons, pungency depletes Qi, excessive sweetness fails to nourish flesh, bitterness in excess harms the Shen (spirit), and heavy saltiness shortens lifespan.

Seasonal dietary restrictions are crucial: From Spring Equinox to Summer Solstice, minimize rich dairy and raw fish; from Summer Solstice to Autumn Equinox, reduce greasy wheat products and melons—these foods silently plant the seeds of disease.

Lifestyle prohibitions:

Overly thick clothing paradoxically invites wind-chill ailments, while obsession with sensual pleasures empties the body's vitality. Gluttony leads to conditions like hernias. Avoid prolonged static postures (sitting/standing/gazing) and forced eating or drinking.

Essentials of life cultivation:

Keep the body regularly active (without overexertion) and maintain meals at seventy percent fullness. Just as flowing water never stagnates and a door hinge never rots from constant use, moderate movement preserves vitality.

One needn't pursue advanced Daoyin (Daoist health exercises). Simple limb stretches and joint rotations to circulate Qi and blood suffice—such as side-bending like an archer, adopting a toad's half-crouched posture, rotating the neck, or extending limbs until fingertips grow warm.

Key acupressure techniques include massaging the "Red Marsh" point (Laogong, at the palm center), patting the limbs, and kneading the "Three Passes" (crucial finger joint points).

The core principle boils down to this: discipline the mouth, move the legs, avoid extremes, and let Qi and blood flow naturally.

The Diagram of Nourishing Life According to the Four Seasons primarily discusses how to regulate the liver in spring, along with the liver's functions and characteristics within the human body.

The sea of Qi (referring to the Dantian) in the human body operates similarly. If one understands the proper methods of life cultivation, longevity akin to that of turtles and cranes can be achieved. However, indulging in desires without restraint shortens life like the ephemeral mayfly. From a young age, I have been drawn to the Daoist path, cultivating a serene temperament while delving deeply into the profound teachings of the Huangting Jing (Scripture of the Yellow Court) and the mystical principles of the Daode Jing. Now, compiling various texts on esoteric arts and gathering secrets of life cultivation, I have recorded seasonal taboos and year-round cultivation methods to compose this Diagram of Nourishing Life According to the Four Seasons, which can be kept at hand for frequent reference.

The liver is most vigorous in spring. It belongs to the Wood phase of the East, corresponding to the Green Emperor (one of the Five Celestial Sovereigns). Its shape resembles a blue dragon, appearing like a hanging gourd. The character for "liver" (肝) derives from "tree trunk," as its structure resembles branching limbs. The liver weighs four jin and four liang, positioned below the heart, with seven lobes (three on the left, four on the right). It serves as the mother of the heart and the child of the kidneys. Beneath the liver reside the three Hun (ethereal souls): Shuangling, Taiguang, and Youjing. At night before sleep and at dawn, one may tap the teeth thirty-six times while invoking the names of the liver spirit and the three Hun. The eyes are the external manifestation of the liver—the left eye corresponds to Jia (symbolizing the sun, Yang), and the right eye to Yi (symbolizing the moon, Yin). Tears are the fluid of the liver; if pathogenic Qi from the kidneys invades the liver, excessive tearing occurs. The gallbladder is the liver’s paired organ, connected to it and located beneath its shorter lobe.

The Huangting Jing states: When liver Qi flourishes, it brings clarity and enduring vitality, harmonizing the six bowels and generating the "Three Lights" (Jing, Qi, and Shen). If the heart-mind remains focused and undistracted, it aligns with the Triple Burner (upper, middle, and lower) and generates fluids below. The liver corresponds to the "Jue" musical note, embodies benevolence in disposition, favors sour flavors, and emits a gamey odor. If pathogenic Qi from the heart invades the liver, aversion to gamey smells arises. All scaled creatures belong to the Wood phase of the East. The liver spirit delights in practicing kindness—compassion originates from it. When the liver spirit is joyful, illness does not arise; hearing sorrowful news induces tears, as they stem from the liver.

The three months of spring mark the flourishing of Wood Qi, when the energies of heaven and earth surge forth, and all things thrive. To pacify the heart-mind, one should emulate the nourishing dew, bestowing kindness widely—never exhausting rivers or draining ponds, protecting nascent sprouts, and refraining from harm. Only thus does one align with the principles of Taiqing (the Heavenly Dao) and accord with the generative Qi of the cosmos. Retiring early at night and rising early in the morning follows the Dao of life cultivation. Violating these principles leads to withered hair, weak bones, and the encroachment of Metal Qi (lungs) overcoming Wood Qi (liver), giving rise to various ailments. Illnesses at this time are difficult to treat and may become latent threats lingering into summer.

The state of the liver: Its color is green-blue, its shape resembles a hanging gourd. The liver spirit is named Longyan (Dragon Mist), styled Hanming (Embracing Brightness), and appears like a dragon.

This passage from the Diagram of Seasonal Qi for Nourishing Life explains the liver's relationship with human health and methods for liver cultivation in spring:

The liver connects with muscle fibers and governs the eyes. When liver Qi is excessive, the eyes turn red; it also governs the tendons. Stiff tendons indicate liver deficiency, dry skin reveals liver heat-toxins, while speckled muscles and bones suggest liver-wind symptoms. A bluish complexion, intense craving for sour flavors, and withered hair all signal liver disorders. If lung pathogens invade the liver, one may laugh inexplicably, whereas sweaty hands and feet paradoxically indicate liver health.

Rebellious liver Qi causes headaches, tinnitus, drowsiness, mild lower abdominal pain, blurred vision, and floaters. After age fifty, declining kidney Qi in men affects the liver, weakening eyesight. Improper cultivation may lead to red, itchy eyes. When invaded by yin pathogens, the liver induces dreams of forests, bamboo groves, green-clad figures, or nightmares of chasing dragons, snakes, and beasts near water—these can be resolved with the "Xū" sound technique.

Specific cultivation methods include: tapping teeth nine times daily, inhaling through the nose while softly uttering "Xū" thirty-six times to relieve liver heat. Spring precautions: In the first lunar month, avoid raw scallions, smartweed, garlic, civet, and leopard meat—leeks benefit the organs. On New Year's Day, practice longevity rituals; abstain from killing on the 4th; the 7th (Three Assemblies Day) requires spirit-prolonging rituals; the 8th suits bathing. In the second month, avoid smartweed, eggs, and rabbit meat; practice spring purification on the 8th; abstain from fish on the 9th; bathe on morning Mao days; honor Laozi's birthday on the 15th. In the third month, avoid mallows and animal spleens; perform pathogen-clearing rituals on the 3rd while avoiding all animal organs and young herbs; bathe on the 6th.

When walking in spring, avoid deep spring water—wait for thunder before sleeping. Throughout spring's seventy-two days, reduce sour and increase sweet flavors to strengthen the spleen. For liver-related red eyes, cataracts, or blurred vision, take Shengma Powder (recipe: 8% cimicifuga and scutellaria, 7% gardenia and cucumber, 10% cassia seeds, plantago, dried ginger, and Kochia scoparia, 5% gentian and Leonurus—ground and taken as 3g doses with water before meals).

The text concludes with Huangdi's treatment for male "five exhaustions and seven injuries" (various deficiency disorders), genital atrophy, and scrotal sores (specific formulas not detailed).

This scripture primarily discusses two aspects: a medicinal formula for treating "seven types of damage and exhaustion," and essential knowledge for heart cultivation.

[Medicinal Formula Section]

This prescription addresses the following symptoms caused by "seven damages" (seven types of bodily impairment) leading to deficiency and exhaustion: lower back pain, stiff joints with aversion to cold, feverish and itchy skin, swelling and difficulty walking, tearing up in the wind, blurred vision, coughing and wheezing, sallow complexion, cramping pain around the navel, bladder spasms, bloody urine, genital pain, frequent and urgent urination, nightmares and palpitations, dry mouth and stiff tongue, among others.

The formula consists of 18 medicinal ingredients, with a standard dosage of 4 portions for each, though adjustments can be made based on specific symptoms:

• Poria (Fuling; increased by 1 portion for poor digestion)
• Acorus (Changpu; increased for ear ailments)
• Trichosanthes (Gualou; increased for thirst and fever)
• Cornus (Shanzhuyu; increased for damp and itchy skin), etc.

Preparation method: Boil all ingredients, then grind them into powder and mix with honey to form pills the size of phoenix tree seeds. Begin with 3 pills per dose, gradually increasing as needed. Alternatively, prepare as a powder—take 1 square inch spoonful (approx. 1 gram) mixed into porridge, three times daily. Effects manifest in 7 days, recovery in 10 days, and full restoration in 30 days. Long-term use slows aging.

[Heart Cultivation Section]

The heart is most vigorous in summer, corresponding to the south and the Fire phase. Its spiritual aspect is called the Red Emperor (Chidi). The heart's shape resembles an inverted lotus, weighing 12 liang (approx. 180 grams), with seven orifices and three fine hairs. Its refined function transforms fluids into blood. In those of high wisdom, the heart’s orifices are fully clear and luminous (all seven open); in those of average wisdom, the heart’s qi flows (five orifices open); in those of lesser wisdom, the orifices remain obstructed.

This scripture primarily discusses the heart's functions, manifestations, and cultivation methods within the human body. In modern terms:

The heart belongs to the Fire phase in the Five Phases (Wuxing) system and corresponds to summer. When wise people experience obstructed heart Qi (vital energy), they may become dull or deceitful. The heart connects to the tongue and ears (the left ear relates to Bing-fire, the right to Ding-fire). Excessive sweating may indicate kidney pathogens invading the heart. Bitterness in the mouth often reflects emotional distress, as the small intestine—the heart's partner—jointly governs blood circulation.

The Yellow Court Scripture (Huangting Jing) describes the heart as an unopened lotus flower housing a child-like spirit called "Dan Yuan" (Cinnabar Origin), responsible for regulating body temperature and Qi-blood balance. Healthy heart individuals favor red clothing and possess clear voices. The common expression "feeling stifled in the heart" during distress reflects natural physiological responses. Governing ceremonial propriety and joy, the heart oversees all feathered creatures in symbolic correspondence.

During summer's three months of intense fire energy, maintaining mental tranquility requires: upholding loyalty and filial piety, adhering to righteousness and benevolence, controlling fiery temperaments, calming irritability, and preserving inner peace. Reduce entertainment and strongly flavored foods, reside in elevated spaces for distant views, follow natural rhythms with early sleep and rising, and utilize noon's Yang Qi to dispel summer heat. Violating these principles causes kidney-heart conflict, disrupting water-fire equilibrium.

Heart disorders manifest as: dry mouth/stiff tongue, sore throat, mouth ulcers (since the heart governs the tongue and blood vessels). Stroke patients often exhibit heart-tongue dysfunction. Other symptoms include chills, mental restlessness, dark urine, lip discoloration, fatigue, delirium, and dreams of furnaces, red-clad figures, or bloody scenes.

Essentially, this passage presents traditional Chinese medicine's theory that "the heart governs the spirit" (xin zhu shenming), positioning it as the center of emotions and cognition. It emphasizes summer as the crucial season for heart nourishment through emotional regulation, diet, and daily rhythms to maintain balanced heart-fire.

The Diagram of Seasonal Qi for Nourishing Life presents methods for health preservation during summer, focusing on dietary taboos and regulating the heart and kidneys. The main points can be understood as follows:

Summer health preservation requires attention to these practices:

1. When encountering weapons or experiencing fright, one may use the "He" sound technique (one of the Daoist Six Healing Sounds, exhaling with the "He" sound). The specific method involves sitting upright at dawn, tapping the teeth nine times, inhaling through the nose, and softly chanting "He" thirty-six times. This alleviates damage caused by excessive mental strain.

2. Dietary taboos:

• In the fourth lunar month, one may consume a soup made with water shield and crucian carp to stimulate appetite and nourish the body.
• Avoid eating eel, garlic, and leeks (fifth month).
• Suitable foods include barley, apricots, and bean leaves.
• Reduce salty foods to calm the heart-mind (Shen).
• For three days before and after the summer solstice, couples should sleep separately. During this month, Yin and Yang contend, and Qi and blood easily disperse; avoid contact with blood or unclean substances.
• After the summer solstice, refrain from eating roe deer meat and sheep's trotters.
• In the sixth month, avoid mallow leaves.

3. Important dates:

• The eighth day of the fourth month is suitable for bathing; this day calls for observing the "Qi Xia Zhai" (Summer Commencement Purification Ritual).
• On the fifth day of the fifth month, practice the "Xu Ming Zhai" (Life-Prolonging Purification Ritual).
• On the sixth day of the sixth month, observe the "Qing Shu Zhai" (Summer Heat-Clearing Purification Ritual).
• During the three periods of intense summer heat (Sanfu), drink kidney decoction.

4. Principles for summer nourishment:

• For seventy-two days, reduce bitter foods and increase pungent flavors to support lung Qi.
• Those with heart ailments may dream of furnace flames, suffer forgetfulness, and startle easily. They may take Wushen Wan (Five Ginseng Pill), made with ingredients like scrophularia (Xuanshen), red sage root (Danshen), bitter ginseng (Kushen), large gentian root (Qinjiao), glehnia root (Shashen), ginseng (Renshen), and dried ginger (Ganjiang), formed into honey pills the size of phoenix tree seeds.

5. Recipe for kidney-nourishing decoction:

Use one sheep or pig kidney, combined with herbs like poria (Fuling), peony root (Shaoyao), scrophularia (Xuanshen), ginger (Shengjiang), and rehmannia (Dihuang). Add rice, ginger, and scallion whites, then simmer. First drink the medicinal broth, then use the remaining ingredients to make porridge.

The text concludes with a reference to the Yellow Emperor's inquiry, stating that the three months of summer are ideal for taking kidney-tonifying Poria Pill, which improves symptoms like male weakness, poor appetite, forgetfulness, and melancholy.

(Note: The "zhu" mentioned is an ancient weight unit, approximately 0.6 grams; "ge" is a volume unit, roughly 180 milliliters.)

Plain Language Interpretation of the Diagram for Nourishing Life Through the Four Seasons:

When a person excessively indulges in emotions like joy or anger, symptoms such as bodily swelling, dark and painful urination, cold pain in the bladder, excessive thirst, and fullness in the chest and abdomen may arise—these are all classified among the "Seven Harms" (seven types of bodily damage). For such conditions, the following medicinal formula is recommended:

Herbal Prescription (adjusted according to symptoms):

• Poria (Fuling) (double for indigestion)
• Eucommia Bark (Duzhong) (double for lower back pain)
• Aconite (Fuzi) (add 10% if wind pathogens are present)
• Cornelian Cherry (Shanzhuyu) (add 30% for itchy, damp skin)
• Tree Peony Bark (Mudanpi) (add 30% for wandering abdominal qi)
• Alisma (Zexie) (add 30% for edema)
• Cinnamon Bark (Rougui) (add 30% for poor complexion)
• Chinese Yam (Shanyao) (double for headaches)
• Rehmannia (Gan Dihuang) (add 50% in autumn and winter)
• Asarum (Xixin) (add 30% for blurred vision)
• Dendrobium (Shihu) (add 30% for damp itching in the genital area)
• Cistanche (Roucongrong) (double for weakness and jaundice)
• Fresh Ginger (Shengjiang) (4 liang, double for bodily pain)

Preparation Method:

Grind and boil the thirteen herbs (except cinnamon) into a powder, then refine with honey to form pills the size of phoenix tree seeds. Initially, take seven pills twice daily. During treatment, abstain from sexual activity and avoid consuming raw, cold pork, fish, and similar foods.

Key Focus for Autumn Health—The Lungs:

The lungs correspond to the west in the Five Phases (Wood, Fire, Earth, Metal, Water) and belong to Metal. Their ruling deity is the White Emperor. The lungs resemble a white mythical beast, shaped like an inverted qing (an ancient musical instrument), and serve as the "canopy" (protective cover) of the five organs. They weigh three jin and three liang, with six lobes and two "ears," totaling eight sections. They share a mother-child relationship with the spleen and kidneys.

Beneath the lungs reside the Seven Po (seven yin spirits in Daoist physiology), named:

1. Corpse Dog (Shigou)

2. Hidden Arrow (Fushi)

3. Sparrow Yin (Queyin)

4. Devourer of Thieves (Tunzei)

5. Non-Toxin (Feidu)

6. Eliminator of Filth (Chuhui)

7. Foul Lung (Choufei)

At night before sleep and at dawn, knock the teeth together 36 times while silently invoking the names of the lung spirit and the Seven Po to stabilize the spirits of the five organs.

The nose is the gateway of the lungs: the left nostril belongs to Geng Metal, the right to Xin Metal. Abnormal lung qi manifests as coughing, while its fluid is nasal mucus. Lung qi ascends to the brain and descends to the spleen, governing all breath. Prolonged lying down harms the lungs, as they are the root of respiration and the hub of qi circulation. When kidney pathogens invade the lungs, excessive mucus occurs.

The large intestine is the paired organ of the lungs. When lung qi is abundant, the body’s hair is lustrous; when it withers, the lungs decline. The Yellow Court Scripture states: The lung palace is like a canopy, beneath which a youthful spirit sits guarding the Jade Gate (referring to the trachea), while the Seven Origin Children (the Seven Po) regulate its functions.

The Diagram for Nourishing Life Through the Four Seasons discusses the way to nurture the lungs in autumn:

Autumn corresponds to Metal in the Five Phases (Wuxing) and is connected to the lungs. During this season, nature begins its process of restraint, and all things wither. To maintain health in autumn, one should cultivate benevolence and virtue (De) while withdrawing sharp edges. Adjust daily routines like sparrows retiring early and roosters rising at dawn. After the Autumn Equinox, it is appropriate to prune branches and leaves (a metaphor for decisive action), but always in accordance with natural rhythms.

Key points for lung care:

• The spirit (Shen) of the lungs is named "Haohua," with the courtesy name "Xucheng." It corresponds to the color white and resembles a suspended ancient chime stone.
• The lungs are internally and externally paired with the large intestine, and their condition manifests in the nose.

Signs of lung imbalance include nasal congestion, sallow complexion, itchy skin, susceptibility to fright, skin blemishes, aversion to cold, and cravings for pungent foods.

Methods for nurturing the lungs:

1. Tap the teeth nine times at dawn.

2. Inhale fresh Qi deeply through the nose and exhale slowly 36 times (while making the "si" sound).

3. This clears lung heat and pathogenic Qi, but avoid overexertion.

Autumn taboos:

• Seventh month: Avoid ginger and raw honey; bathing on the fifth day is auspicious.
• Eighth month: On the first day, observe the "Expelling Evil Purification" (Zhaijiao); avoid buying shoes or socks on the fourth day and abstain from chicken.
• Ninth month: On the ninth day, do not move beds and practice the "Longevity Prolonging Purification."

Dietary advice:

Throughout autumn (72 days), reduce pungent foods and increase sour flavors to nourish the liver.

Daily wellness practices:

• Frequently comb the hair.
• Tap the teeth often.
• Regularly swallow saliva.
• Maintain fresh breathing.
• Keep the feet warm.

(Note: The "purification" (Zhaijiao) mentioned refers to Daoist rituals for cleansing body and mind, while the "Three Assemblies Days" are important gathering dates in Daoism.)

This scripture primarily discusses two aspects of health preservation and disease treatment:

The first part explains the "Cultivating Kunlun" health method:

To strengthen the body, one should regularly massage the hands, face, ears, and eyes. This embodies the secret of "cultivating the Kunlun Mountain method for longevity." When lung diseases manifest with symptoms like skin sores, scabies, coughing, wheezing, or thick nasal discharge, one should take "Wind-Expelling Powder" - a blend of 11 herbs including ginseng, salvia root, and saposhnikovia root ground into powder. Take five qian (about 15g) with warm decoction, or consume as pills.

The second part presents the kidney-nourishing "Poria Cocos Pill" for autumn:

The Yellow Emperor inquired about health preservation during autumn's three months, receiving the answer of using kidney-tonifying Poria Cocos Pills. Kidney deficiency with cold invasion can damage all five zang organs, causing wind-cold deficiency symptoms including: body dampness and itching, unsteady gait, tasteless food, blurred vision, body stiffness, back pain, and progressive emaciation among twenty symptoms. This formula contains 16 ingredients including poria cocos, saposhnikovia root, and white atractylodes rhizome, ground and mixed with honey to form firmiana seed-sized pills. Take seven pills twice daily before meals.

The conclusion explains kidney health principles:

The kidneys correspond to the northern Water phase (one of the Five Phases), resembling two deer in form, governing the body's water-Qi circulation like tree roots. The bilateral kidneys, called "Gate of Life" (Mingmen), serve as the residence of vital Qi - excessive depletion leads to exhaustion. Each kidney weighs one jin and one liang (about 600g), located near the navel.

(Note: "Kunlun" here refers to the head, considered crucial in Daoist cultivation; "Black Emperor" is the Water deity of the north; "firmiana seed" was a classical standard for pill size measurement)

This scripture primarily discusses the functions, manifestations, and cultivation methods of the kidneys in the human body. According to traditional Chinese medicine theory, the kidneys are vital organs closely related to bones, teeth, ears, and other aspects.

The kidneys are called the "mother of the liver" and "child of the lungs," with the ears serving as their external sensory organ. The flow and transformation of Jing (essence) within the body generates vital energy, and the circulation of this energy constitutes what we call Shen (spirit). The kidneys govern human wisdom and emotions—the left kidney corresponds to Ren Water (壬水) while the right kidney corresponds to Gui Water (癸水). They are associated with the action of blowing air, with saliva as their external fluid and bones as their physical manifestation.

Prolonged standing damages bones and consequently harms the kidneys. Toothache indicates kidney impairment. The kidneys connect with the three jiao (energetic centers) meridians; when afflicted by pathogenic factors, they produce excessive saliva. The bladder serves as their paired fu-organ, while hair reflects their vitality.

The Huangting Jing (Yellow Court Scripture) records: The kidneys resemble a dark palace with rounded walls, housing a youth named Shangxuan who governs the six fu-organs and nine bodily fluids. Externally, they correspond to both ears and all bodily fluids, producing a feather-like musical tone. They favor salty flavors and emit a putrid odor—when heart pathogens invade the kidneys, this putrid smell becomes repulsive.

The three winter months are crucial for kidney nourishment, when heaven and earth enter closure and all creatures lie dormant. During the winter solstice—the pivotal transition of Yin-Yang—one should observe purification rituals, practice stillness, restrain desires, retire early (at nightfall) and rise late (around 3–5 AM), follow sunlight patterns, and maintain Yin-Yang equilibrium. Tapping teeth 36 times before sleep and at dawn while invoking the kidney spirit "Xuanming" (Mysterious Darkness) strengthens kidney health.

Healthy kidneys manifest as: a dark yet luminous facial complexion. Their shape resembles rounded stones, with their Shen (spirit) appearing as a white deer with two heads. Kidney disorders present as: toothaches, deafness, bone pain, misaligned teeth (kidney cold), loose teeth (kidney wind), ear pain, frequent yawning, stiff waist, or sallow complexion.

Specific symptoms of kidney disease include: cold pain in the waist/knees/bladder, dribbling urination, dark face with parched teeth, bodily heaviness, wheezing coughs, night sweats, tinnitus, and poor appetite. Dreams featuring dark places, monks/nuns, turtles/tortoises, or galloping horses may also indicate kidney imbalances.

This scripture primarily discusses winter health preservation methods and medicinal formulas for kidney disorders.

Regarding winter health preservation:

1. It recommends tapping the teeth nine times at dawn, then gently exhaling thirty-six times after inhaling through the nose, which can dispel pathogenic factors from the kidneys (though excessive exhalation may harm the kidneys instead).

2. Winter bathing taboos: Avoid bathing on the eleventh day of the tenth month (a major taboo day for Daoist immortals). Auspicious days for bathing include the first day of the tenth month, the sixteenth day of the eleventh month, the fifteenth day of the twelfth month, and the month's final day.

3. Dietary advice: During the twelfth month, reduce salty foods and increase bitter flavors to nourish the heart.

4. Purification rituals: Practice the "Three Assemblies Fast" on the fifth day of the tenth month, the "Initiating Blessings Fast" in the eleventh month, the "Hundred Blessings Fast" during the twelfth month, and the "Welcoming the New Year Fast" at year's end.

Symptoms of kidney disorders:

Frequent urination, pain in the waist and hips, and dreams of intercourse with spirits. The recommended remedy is the "Eight-Ingredient Pill":

Ingredients: Poria cocos (3 fen), Alisma rhizome (3 fen), Moutan bark (3 fen), Cinnamon bark (2 fen), Aconite (2 fen), Rehmannia root (8 fen), Cornus fruit (4 fen), and Chinese yam (4 fen).

Preparation: Grind into powder and mix with honey to form pills the size of phoenix tree seeds.

Dosage: Take 30 pills daily on an empty stomach with wine.

Contraindications: Avoid eating raw radishes during treatment.

When the Yellow Emperor inquired about winter health preservation, he was advised to take the "Life-Preserving Poria Pill," which treats:

• Male exhaustion: Blurred vision, tearing in wind, stiff neck
• Systemic symptoms: Heart and abdominal distension/pain, back and waist pain, cough with shortness of breath
• Urinary issues: Difficult urination, impotence
• Other symptoms: Swollen limbs, night sweats, dry mouth

Formula composition:

Primary ingredients: Poria cocos (1 liang), Chinese yam (1 liang), Fresh cinnamon bark (1 liang), Cornus fruit (1 liang), Morinda root (1 liang)

Secondary ingredients: Dried ginger (1 liang), Atractylodes rhizome (1 liang), Achyranthes root (1 liang), Cuscuta seeds (1 liang)

Supporting ingredients: Asarum root (0.5 liang), Saposhnikovia root (0.5 liang), Alisma rhizome (0.5 liang), Arborvitae seeds (0.5 liang), Moutan bark (0.5 liang)

Sovereign ingredient: Aconite (1.5 liang)

(Note: Ancient measurements: 1 liang ≈ 37.5 grams, 1 fen = 0.375 grams. These formulas should be used under professional medical supervision.)

This scripture primarily discusses the vital role of the spleen in the human body and its associated cultivation methods.

In the Five Phases (Wuxing) system, the spleen corresponds to the central Earth element, governing seasonal transitions and embodying the divine form of the Yellow Emperor (Huangdi). Its shape resembles a phoenix. Located three inches below the heart, the spleen weighs one jin and three liang, with a width of three inches and a length of five inches. Like a millstone, it transforms food—when its function is impaired, digestion suffers. Lying down immediately after eating can cause the spleen to tilt, disrupting its digestive capacity.

The spleen is closely connected to the heart and lungs, governing human strategy and analytical thinking. When spleen Qi flows smoothly, one can discern all five flavors; when diseased, the lips darken, the mouth dries, and appetite diminishes. The scripture notes that those over fifty or who lead sedentary lives must pay special attention to spleen health.

Cultivation recommendations:

1. Consume well-cooked, soft foods

2. Avoid lying down right after meals

3. Pay particular attention to self-care during the last 18 days of each season

4. Maintain mental calmness and minimize excessive thought

5. Practice humility and generosity, avoiding contention

The spleen’s associated deity is named "Chang Zai" (courtesy name Hun Ting), represented by the color yellow and shaped like an inverted basin. Violating these cultivation principles invites pathogenic Qi to harm the spleen and kidneys, leading to Earth-Wood conflict disorders such as stroke, drooling, or tongue stiffness.

(Note: The mentioned Huangting Jing (Yellow Court Scripture) is a key Daoist classic; "Laojun" refers to Lord Lao (Laozi); "mingtang" denotes the central facial region; and "Wu-Ji," two Heavenly Stems, hold special significance in Daoist Neidan (internal alchemy).)

The Chart of Seasonal Life Nourishment primarily discusses methods for cultivating and regulating the spleen:

The spleen and stomach work in tandem, located in the left hypochondrium, governing digestion and absorption. The following symptoms indicate spleen dysfunction: poor digestion suggests impaired spleen movement; overeating points to spleen deficiency; loss of appetite indicates food stagnation in the spleen; inability to eat signals spleen blockage; a sallow complexion reflects spleen weakness; excessive craving for sweets reveals insufficient spleen function; excessive suspicion stems from disordered spleen perception; and overeating despite suffering from rheumatism or lung disease also indicates spleen deficiency. A healthy spleen manifests as smooth, fair muscles.

The spleen corresponds to the "Gong" tone (the foundational note in ancient Chinese pentatonic music) and resonates with the Huangzhong pitch (the first of the twelve traditional musical tones). Listening to music aids spleen transformation, as the spleen is the root of primordial Qi (vital energy). Belonging to the Earth phase, the spleen thrives in the sixth month but influences all four seasons. When deficient, one may feel bodily heaviness, fatigue, poor appetite, and yellowed skin. Dreams may involve digging soil, wilderness, or visions of Daoist priests and city walls.

Regulation methods:

1. At dawn, tap the teeth 36 times, inhale fresh Qi deeply through the nose, then exhale 30 times with the "Hu" sound (one of the Six Healing Sounds). This clears spleen meridian stagnation, though excessive practice may harm the body.

The Six Healing Sounds method:

For excessive heart fire, chant "He"; for blurry vision, chant "Xu" (related to the liver); for cold lungs or sore throat, chant "Si"; for tinnitus, chant "Chui" (related to the kidneys); for spleen-stomach issues, chant "Hu"; for Sanjiao (triple burner) obstruction, chant "Xi." These six sounds regulate visceral ailments more effectively than medicine. Practice requires calm focus, silently visualizing Qi flow while softly voicing the sounds—pathogenic Qi will naturally disperse. Repeat each sound about 30 times; overuse is counterproductive. A cooling tongue sensation signals efficacy.

Spleen disorder prescription:

Symptoms: Qi distension rising toward the heart, limb edema.

Haritaki Pill formula:

7 parts chebulic myrobalan peel, 8 parts each of Chinese yam, peony bark, alisma, cornus, poria, long pepper, and Sichuan lovage, 5 parts dried ginger. Grind into powder, mix with honey to form pills the size of phoenix tree seeds. Take 30 pills on an empty stomach with jujube decoction.

(Note: 1 fen ≈ 0.375g in ancient measurements. Always consult a physician for actual usage.)

This scripture discusses the functions and characteristics of the gallbladder in the human body. In the Five Phases (Wuxing) system, the gallbladder belongs to Metal and harmonizes with water Qi (vital energy), manifesting a bluish-green color. Its spiritual manifestation resembles a combined turtle-snake form, shaped like a hanging gourd, attached beneath the short lobe of the liver.

The gallbladder is called "the Daring One," governing human courage and decisiveness. Weighing approximately three liang and three zhu (ancient measurement units), though classified among the six fu organs, it is uniquely designated as a zang organ due to its shared water Qi with the kidneys (residing in the Kan palace). Human bravery and determination originate from the gallbladder, which pairs with the bladder and also governs body hair.

The Yellow Court Scripture (Huangting Jing) states the gallbladder controls physical strength, capable of subduing fierce tigers, externally corresponding to the area between the pupils and the nasal bridge. Its functions resemble those of the five zang organs, residing in the kidney region (Kan palace), enabling humans to discern goodness from evil and avoid deceit. As a Metal organ associated with execution, those with strong gallbladder Qi tend toward fierce combativeness. When plants wither (a Metal phase phenomenon), sadness arises—thus human sorrow and tears also stem from gallbladder function (Metal generating Water).

The heart belongs to Fire while the gallbladder belongs to Water—these opposing elements interact destructively: fire extinguishes in water, while water boils when meeting fire. When Yin and Yang contend and Water overcomes Fire, tears flow from the eyes. Tears originate from the gallbladder, whose water governs the pupils. Men over fifty often experience blurred vision due to declining kidney Qi and diminishing gallbladder essence (Jing), remediable through kidney-tonifying and liver-nourishing practices. To calm the gallbladder spirit (Shen), one should pacify anger and cultivate benevolence.

The gallbladder's spiritual name is "Dragon Radiance" (Long Yao), styled "Majestic Clarity" (Wei Ming). When functioning properly, it imparts a healthy bluish complexion. Paired with the bladder, it governs body hair upward: dry hair indicates gallbladder impairment. Pathological manifestations include frequent sighing, dry mouth, and palpitations (as if being chased). Excessive gallbladder Qi causes heat symptoms like restlessness and insomnia, while deficiency leads to chills, dizziness, and fear of sleeping alone. Brittle nails, unexplained tears, craving bitter flavors, and dry hair all signal gallbladder dysfunction. Dreams of fighting or seeing ghosts also indicate weakened gallbladder Qi. The healing sound "Xi" can regulate gallbladder disorders.

Plain Interpretation of the "Diagram for Nourishing Life Through the Four Seasons":

At dawn, lightly tap your teeth nine times, inhale fresh air through the nose, and exhale slowly thirty times—this can treat gallbladder ailments. However, moderation is key, as excess may bring harm instead.

On the Three Corpses (the Three Worms, malevolent spirits believed to reside in the body in Daoist thought):

The Three Corpses are named Peng Ju, Peng Zhi, and Peng Jiao. Each night, call their names seven times to maintain mental clarity and prevent insomnia. Doing so will make the Three Corpses conceal themselves and wander away, no longer dwelling in the body. If one can liken the body to a nation, the spirit (Shen) will naturally govern all. As the scriptures say: If the ruler upholds the Dao, all things will naturally submit—what can the Three Corpses do then? Thus, when body and mind are at peace, home and country remain secure; when the heart is settled, life and nature (Xingming) are preserved. But if one indulges in wine and lust, gorges on rich foods, and follows every whim, calamities will arise, and the path of cultivation will grow ever more distant.

Postscript:

Humans are formed by the Qi of Yin and Yang into a body composed of the "four elements" (earth, water, fire, wind). The body is like a kingdom: the chest and ribs are its palaces, the limbs its outskirts. The spirit (Shen) is the ruler, the blood the ministers, and the Qi the common people. If the ruler can guide the people, the land will be at peace; if the body harmonizes Qi and blood, the limbs will be at ease. Therefore, sages focus on preventing illness, cherishing the undying lifespan, following nature, maintaining serenity to refine the spirit (Shen), and acting with caution as the foundation. The scriptures say: If a person does not fear the majesty of Heaven’s Dao, great disaster will befall them. If one cultivates life without reverence, the mind will be chaotic and hard to regulate, the body restless, the spirit scattered, and the will reckless.

Laozi said: Those skilled in nourishing life walk without meeting rhinos or tigers, and go to war without armor—this illustrates the importance of caution. He also said: Too much music deafens the ears, too much flavor dulls the palate—one should remain simple and detached. There are many methods of life cultivation, such as burning incense and reciting scriptures, performing ritual steps (Bugang, the Daoist ceremonial paces), wearing plain clothing, consuming pine and cypress, refining elixirs (Neidan, internal alchemy), and taking medicinal herbs. Though the paths differ, they lead to the same destination. With sincere and persistent effort, the True Lord (a Daoist deity) will silently protect. Ancient texts say: Heaven sees all clearly, blessing the virtuous and punishing the licentious. Thus, Heaven and Earth endure, and sages never perish. Life is Heaven and Earth’s great kindness; death is their severe punishment. Therefore, one should brush away worldly distractions.

(Note: Daoist terms such as "Three Corpses," "ritual steps (Bugang)," and "True Lord" are retained with brief explanations. Background context is added for cultivation methods, and classical phrasing is adapted into fluent modern English while maintaining the original length and detail.)

This scripture expounds the methods and principles for attaining longevity through cultivation.

It begins by advising practitioners to avoid harmful influences, quietly nurture the five viscera, circulate the three treasures of Jing (essence), Qi (vital energy), and Shen (spirit), and study Daoist classics like the Huangting Jing (Yellow Court Scripture) to master esoteric cultivation techniques. Only through such practice can one achieve mastery over life and death, appear or disappear at will, transcend worldly limitations, and roam immortal realms. The text cites Laozi maintaining youthful appearance after twelve centuries of self-cultivation, demonstrating how preserving the primordial Shen (spirit) leads to longevity. However, it emphasizes these methods should only be transmitted to worthy disciples—divulging celestial secrets invites heavenly punishment, while sincere practice earns a place among the immortals.

Several categories of accomplished adepts are then enumerated: ancient immortals like Guangchengzi and Chisongzi; perfected beings like Du Chong and Yin Gui who attained complete virtue and shapeshifting abilities; recluses like Xu You and Chaofu who cultivated Qi through seclusion and simplicity. The text contrasts these with ignorant people who remain spiritually deaf and blind, while the wise attain both spiritual and worldly prosperity.

Subsequent passages critique worldly pursuits: Tao Hongjing's (the Hermit Tao) extensive scholarship ultimately led to emptiness; prolonged fasting rituals become mere formality; extraordinary achievements prove ultimately useless; even celestial omens bring no real benefit. Quoting Laozi, it warns that halls filled with gold and jade cannot be guarded, while pride in wealth invites disaster. The solution lies in relinquishing attachments to enter the realm of emptiness—only then can one survive when heaven and earth perish.

The conclusion states: accumulating virtue through good deeds ensures safety, while wickedness leads to self-destruction. The Dao (Way) never fails people—people fail the Dao. The teachings of sages should never be disregarded. While living in the mundane world, complete severance from earthly ties isn't necessary. By harmonizing with seasonal rhythms, gradually reducing extravagance, avoiding excessive pursuit of sensual pleasures, and embracing natural simplicity, one can grasp the marvelous Dao of longevity. Heaven governs movement while Earth maintains stillness—the fundamental principle lies in balancing Yin-Yang.

This scripture primarily discusses precautions for nurturing life and cultivating the Dao, divided into several sections:

1. Principles of Heaven and Earth's Operation: The North Star (Polaris) remaining motionless symbolizes the tranquility of the Heavenly Heart, while river currents represent the movement of Earthly Qi. Dao practitioners should emulate this dynamic balance between stillness and movement.

2. Guidelines for Dao Cultivation: One should accumulate hidden virtue (Yinde), show compassion by aiding others, and regard material possessions lightly. Performing good deeds cultivates the "Field of Blessings" (merit field). Maintain mental serenity, reduce desires and distracting thoughts, and abstain from deception and falsehood.

3. Daily Prohibitions:

• Avoid consuming five pungent foods
• Refrain from contentious debates
• Do not discharge waste facing north
• Abstain from scaly fish on Liujia days (important Daoist dates)
• Perform extra good deeds on the 1st and 15th of each lunar month
• Practice solitary meditation on Jiazi and Gengshen days

4. Living Standards:

• Bedrooms should not be overly spacious
• Avoid sleeping supine or using excessively high pillows
• When walking at night, practice "Heavenly Drum Resonance" (a Daoist health technique)
• Abstain from punitive actions during eight major solar terms
• Observe special purification during the Autumn Equinox

5. Exorcism Incantation: When experiencing mental restlessness, recite this mantra containing numerous Daoist deity names—such as the Ninefold Heavenly Sovereign and Taiyi Taokang—to invoke divine protection.

6. Dietary Restrictions (Shennong's Cautions):

• Millet with mallow causes tumors
• Soybeans with pork induce bloating
• Green beans with salted fish or carp lead to emaciation
• Summer-dried meat breeds parasites
• Buckwheat noodles with pork cause sores
• Excessive red beans cause wasting
• These contents reflect Daoism's characteristic integration of health preservation, moral cultivation, and mystical rituals.

The Diagram of Seasonal Qi for Nourishing Life primarily discusses dietary taboos and health preservation precautions. Here's a modern interpretation of the key points:

【Food Combination Warnings】

1. Eating porridge with cocklebur can cause zhuqi (similar to food poisoning). Never drink alcoholic beverages if they don't reflect your image—this can be fatal.

2. Consuming leftover mallow greens may trigger five types of tumor-like diseases. Mallow greens paired with pickled carp are harmful.

3. Eating mustard greens with rabbit meat can cause severe illness, while lettuce with cheese may lead to tapeworm infestation.

4. Raw scallions combined with honey, eggs, or pheasant meat can induce manic symptoms.

5. Leeks with beef cause weight loss; wild lettuce with honey increases hemorrhoid risk.

6. Overeating hibiscus flowers generates phlegm and drowsiness. Excessive raw fruit consumption aggravates chronic conditions.

7. Plums with honey promote phlegm; drinking water immediately after peaches causes urinary difficulties.

8. Avoid fruits that sink when soaked—they may cause external swellings.

【Meat Taboos】

• Never eat meat from animals corresponding to your or your parents' zodiac signs (benming meat)—this shortens lifespan.
• Avoid meat from animals that died naturally. Combining meat with milk breeds parasites.
• Donkey/horse meat with pork causes cholera. Shiny offal that repels dust is poisonous.
• Horse meat with cocklebur or stale rice is harmful. Mutton pairs poorly with sashimi or cheese.
• Food attracting bees may be toxic.
• Never skewer meat with mulberry branches—this breeds harmful insects.
• Lamb liver with raw peppercorns damages the liver; pork liver with sashimi causes sores.
• Rabbit meat with ginger triggers cholera; beef/pork with cheese leads to qi stagnation.

【Special Dates】

• Avoid killing black animals on Renzidays. Refrain from chicken on Bingwudays to prevent fires.
• Observe fasting rituals on Gengshen and Jiazidays, abstaining from other foods.

【Additional Cautions】

• Exceptionally red-colored cooked meat is harmful.
• Post-fever recovery: avoid meat. During illness: no cooked leeks.

【Wellbeing Tips】

The text concludes by mentioning self-massage for health preservation (the original "self-massage method" likely belongs to another chapter). While some taboos lack modern scientific basis, they reflect ancient dietary wisdom accumulated through long-term observation.

This scripture describes a set of health-preserving Daoyin exercises, comprising both physical movements and mental focus techniques.

Movement essentials:

1. Extend both hands left-right, up-down, and front-back ("tuo" refers to stretching motions)

2. Widen the eyes and click the teeth together

3. Rub the palms until warm, then massage the eyes

4. Pull and lift the ears

5. Twist the waist

6. Vibrate the whole body

7. Alternate between palm-up and palm-down hand positions

8. Lift and stretch the legs (yang extension and fu extension refer to different directional leg stretches)

The complete sequence should be repeated 70-80 times, performed slowly and gently.

Mental coordination:

1. Visualize the "Great Harmony Qi (Taizhi Qi)" (the Daoist concept of heaven-earth essence) entering through the crown like clouds

2. Imagine this Qi progressively permeating the skin, muscles, abdomen, and finally reaching the limbs and five organs

3. When abdominal sounds are perceived, concentrate the spirit (Shen) and eliminate distracting thoughts

4. Allow the primordial Qi to flow naturally to the Qihai (Dantian, the energy center) and Yongquan acupoints (soles of the feet)

Practice benefits:

Performing this 1-3 times daily can:

• Strengthen physical constitution
• Enhance hearing and vision
• Expel all illnesses
• Prolong life and nurture longevity

Persistent practice over thousands of repetitions may lead one closer to the realm of immortals.

Note: This represents traditional Daoist Daoyin techniques combining physical movement with breath regulation, similar to modern Qigong health practices. "Tong" refers to completing one full cycle of the exercise sequence.