《嵩山太無先生氣經》

This passage forms the opening section of the Songshan Taiwu Xiansheng Qi Jing (The Scripture of Qi by Master Taiwu of Mount Song), which outlines the fundamental principles and precautions for Qi cultivation practice:

The body relies on Qi (vital energy) for sustenance, while Qi in turn depends on physical form for its dwelling. When Qi is abundant, the body remains strong; when Qi is exhausted, life comes to an end. Therefore, all who nurture life must cultivate their physical form and regulate their Qi to maintain health. The interdependence of form and Qi is a principle as clear as daylight.

The author recounts his thirty-year pursuit of the Great Dao, during which he sought various esoteric methods but found none fully satisfactory. It wasn't until the Dali reign period (766-779 CE) when he met Master Wang returning from Mount Bei to Mount Luofu that he encountered a genuine Daoist adept. Touched by the author's sincerity, Master Wang transmitted the essential oral instructions for Tu'na (breath cultivation). The master emphasized that true practice essentials are never recorded in scriptures but passed down orally through direct transmission. Methods like the "Two Luminaries" (sun and moon essences), "Five Buds" (Five Phases energies of the organs), and "Six Wu Cycles" (an ancient temporal practice system) all belong to external Qi absorption techniques—too vigorous for beginners. Authentic internal Qi practice is called "Embryonic Breathing" (Taixi), which arises naturally from within the body without external dependence, yet requires personal guidance from an enlightened teacher to master properly.

Quoting Laozi, Master Wang revealed the essential formula: "My destiny rests within myself, not in Heaven or Earth" and "I share the same origin with Heaven and Earth yet operate independently—how could Heaven and Earth determine my life or death?" These represent crucial mantras of cultivation. Those who receive such oral instructions must guard them carefully and never disclose them lightly, lest they invite misfortune.

The subsequent "Qi Absorption Formula" details the practice method:

When lying down daily, concentrate your Shen (spirit) and still discursive thoughts. Close the breath and clench the fists. Inhale through the nose and exhale through the mouth with movements so subtle they make no sound. When Qi fills completely, retain it until sweat appears on the soles. Repeat this one to two hundred times before exhaling gradually. If feeling heat, release with a "He" sound; if cold, with a "Chui" sound. Practicing this a thousand times enables one to abstain from food and medicine, requiring only occasional wine or water to moisten the throat.

(Note: The "Two Luminaries" refer to solar and lunar essences; "Five Buds" indicate the Qi of the five zang organs; "Six Wu Cycles" represent an ancient temporal selection method for practice.)

The Songshan Taiwu Xiansheng Qi Jing (Scripture of Qi by the Great Non-Being Master of Mount Song) details the concrete steps and precautions for fuqi (a Daoist breath cultivation method):

First, prepare a suitable practice space: choose a high, dry, quiet, and enclosed room—not necessarily large, but free from drafts. Maintain constant incense burning (avoid using nipple-shaped censers). The bed should be thick and soft with slightly elevated legs (about three feet high). The Zhengao (Declarations of the Perfected) states that elevated beds prevent "ghostly drafts" (gui chui), as spirits may use terrestrial qi to disturb practitioners. The pillow should be 3.2 inches high with a filling of 1.9 inches, ensuring the neck and back remain aligned.

Fuqi Method:

1. Timing: The optimal periods are during the "hour of generating qi" (when yang qi arises) after midnight or upon waking at dawn. Begin by exhaling turbid qi from the abdomen nine times (ha method). In truth, practice is suitable whenever the weather is harmonious and the stomach is empty.

2. Preparation: Close the eyes and tap the teeth 36 times to awaken the body’s spirits (shen), then massage the eyes, ears, and face (a technique called "the Perfected’s Daily Routine").

3. Guiding Qi: Loosen the joints, then press the tongue against the upper palate. When saliva fills the mouth, swallow it to enter the stomach. Repeat this three times—a process termed "rinsing and swallowing numinous fluid" (shuyan lingye), which nourishes the five viscera and imparts a radiant complexion.

4. Mind Adjustment: For adepts, the mind should become empty as the void, and the body light as a cicada’s shed shell. Only after relinquishing all distractions begin fuqi. Throughout, keep the eyes closed and hands in a "firm grip" (wogu, fists clenched), opening fingers only to disperse qi. Beginners may struggle with wogu initially; only after 100 days or half a year, when qi flows smoothly and palms sweat, can they achieve it.

The Huangting Jing (Yellow Court Scripture) states: "Seal the Three Passes (mouth, hands, feet), hold the firm grip, pause to rinse, swallow the numinous fluid, and ingest the jade essence (saliva)"—this eradicates hunger and thirst while expelling the "Three Worms" (parasites symbolizing greed, anger, and delusion).

The text emphasizes: Perseverance is vital. When genuine qi descends, its effects will manifest naturally. Those indulging in desires yet seeking immortality are deluded—even immortals and sages cannot attain this without rigorous practice, let alone ordinary people. Yet trust the ancestors’ wisdom: diligent practice will yield realization.

Interpretation of the "Qi Scripture of Master Taiwu of Mount Song"

[Method of Refining Qi]

During practice, maintain mental stillness to allow natural harmonization of breath. When asleep, the five viscera spontaneously generate internal qi. Upon waking, to cultivate qi, one must first employ the "Method of Refining Qi" to digest food stagnation and expel turbid qi. The technique is as follows: Close the eyes, make fists, and lie on your back with fists placed between the breasts. Bend the knees, lift the hips, and hold breath in the dantian (three inches below the navel). Allow qi to rotate from within outward, finally expelling it using the "he" sound. Repeat nine or eighteen times to complete the refining process before proceeding to breath regulation.

[Method of Regulating Qi]

The nose is the "Gate of Heaven," the mouth the "Door of Earth." Inhale through the nose, exhale through the mouth—never reverse this, lest qi flow backward and cause illness. Exercise utmost care in breathing; the sound should be inaudible to oneself. Exhale seven or nine times until equilibrium is achieved. After regulation, swallow the qi. During nighttime breath-holding practice, avoid exhaling through the mouth. Focus intently on the process, and with time, natural balance will emerge.

[Method of Swallowing Qi]

The essence of internal qi cultivation lies in swallowing qi. Ordinary practitioners often mistake external qi for internal qi—a grave error. True cultivators discern this: the body inherently possesses primordial qi. With each exhalation, internal and external qi resonate. At the peak of exhalation, immediately close the mouth and swiftly gulp the qi down the throat, producing a "gurgling" sound. Men will feel qi descend along the left rib—after twenty days, it becomes as distinct as dripping water. Women experience this along the right rib. This demarcates internal from external qi. Then guide it with intention, massaging to direct qi into the dantian. Beginners may manually assist while the three burners remain unopened; with mastery, this becomes unnecessary. Swallowing qi three times consecutively is called "Cloud Moving"; a single slow swallow is "Rain Bestowing." Novices whose qi channels are unconnected should pause briefly between swallows.

This scripture explains the specific methods and principles of Daoist "breath ingestion practice" (fuqi fa), divided into two main sections:

The first part details the "Breath Ingestion Formula" (fuqi jue):

Beginners should allow the breath to flow gradually. Start with small amounts of practice, slowly progressing to initial mastery. Typically one year is needed for natural breath circulation, and three years for complete proficiency. If swallowing qi feels obstructed, adjust the method: open the mouth wide and apply gentle force to produce a "gurgling" sound as the qi descends directly into the qi sea (Dantian). Each set consists of three consecutive qi swallows. This secret method greatly benefits the body, but requires long-term dedication to grasp its essence. The text emphasizes this technique must not be casually transmitted, or punishment may follow.

The second part explains the "Qi Circulation Formula" (xingqi jue):

It describes qi's pathway through the body: starting from the lower Dantian (three inches below the navel), passing through two spinal acupoints, ascending along the spine to the Muddy Pellet Palace (crown of the head). After each set of three qi swallows, use intention to guide primordial qi into these acupoints, visualizing two white qi streams rising along the spine through the head, face, neck, arms, and finally returning to the chest Dantian (heart center). The nourishing qi circulates through the five organs before returning to the lower Dantian, then descending through the legs to the Bubbling Spring points (yongquan) on the soles.

Natural metaphors illustrate the process: just as heaven and earth require thunder to nourish all beings, the human body needs swallowed fluids to nurture the organs. During practice, visualize turbid qi and pathogenic factors being expelled through fingertips and toes (called "qi dispersal"), keeping fingers extended rather than clenched. One complete cycle constitutes "one circulation" (yitong). When achieving balanced qi flow, practitioners may proceed with further adjustments.

Interpretation of Master Taiwu's Qi Classic from Mount Song

[Method of Swallowing with Drumming Breath]

As described earlier, the practice involves drumming and swallowing Qi. After holding the breath and swallowing thirty-six times, one achieves minor accomplishment. At this stage, complete fasting is not yet required, but practitioners can gradually reduce food intake while maintaining an empty and pure abdomen. Whether sitting or lying down, whenever the belly feels empty, one should swallow Qi. Performing this ten times throughout the night naturally accumulates to three hundred and sixty swallows—this is called great accomplishment, also known as the "Great Embryonic Breathing." Ordinary Embryonic Breathing, achieved simply by holding the breath for twelve hundred counts, is also considered great accomplishment, but it does not transform the physical constitution. Even if longevity is attained, the body remains like withered wood, devoid of vital essence. Further methods such as refining Qi, breath retention, surrendering Qi, and circulating Qi are also introduced. Those with the right affinity who practice diligently will surely succeed.

[Qi Refining Formula]

The method for refining Qi is as follows: During leisure time after ingesting Qi, enter a room, remove outer garments, loosen the hair, and lie on your back with arms extended—do not clench the fists. Spread the hair smoothly over the mat, regulate the breath, and swallow Qi before holding it. When the limit is reached, empty the mind and allow the Qi to circulate naturally. If the breath can no longer be held, exhale gently. If panting occurs, adjust until the breath steadies before continuing. After refining twenty, thirty, forty, or fifty times, the body will sweat profusely—this is a sign of efficacy. At this point, remain at ease and avoid rising abruptly or exposing yourself to wind. This is an excellent method for reversing aging. Practice only when the spirit is clear and alert; if drowsy, refrain. There is no need to perform this daily—choose favorable states every five to ten days. The Yellow Court Scripture states that this method dispels calamities, cures illness, repels threats like tigers and wolves, and prolongs life.

[Method of Surrendering Qi]

The technique of surrendering Qi is practiced when the body’s breath is harmonious and the heart-mind is tranquil—whether sitting or lying down. Lean against a door or window to regulate the breath, either reclining or seated, maintaining stillness as if devoid of conscious thought, allowing the mind to become like empty space. Then hold the breath for ten or twenty cycles, adhering entirely to natural flow without forcing anything. Over time, Qi will disperse through the pores without needing exhalation through the mouth. Even if exhaling is necessary, release only ten or twenty percent. Practicing this a hundred times or more yields superior effects. Diligent practice anytime, anywhere ensures the smooth flow of Qi through all meridians.

Interpretation of the "Songshan Taiwu Xiansheng Qi Jing" (Classic of Qi by Master Taiwu of Mount Song)

Key Points of Regulating Qi (Vital Energy):

When a person's complexion is rosy and their breath is fresh and steady, they feel as refreshed as if they had just bathed. However, if the body is unwell, this method can restore tranquility. The Huangting Jing (Yellow Court Scripture) states that by maintaining a state of stillness and wuwei (non-action), the hun (ethereal soul) and po (corporeal soul) will settle, allowing the pure shen (spirit) to communicate with us.

[Breath-Retention Technique (Biqi Jue)]

If illness suddenly arises due to improper cultivation, enter a quiet chamber and stretch the limbs in a specific posture. The method is as follows:

1. After adjusting the breath, swallow qi (vital energy).

2. Hold the breath and direct it with the mind to the affected area, allowing the channel qi to impact the ailment.

3. When the breath can no longer be held, exhale, then swallow qi again.

4. Repeat 20 to 50 times until the affected area becomes moist with sweat.

5. If the condition persists, continue the treatment at midnight, dawn, or during the day.

This method is particularly effective for ailments of the head, face, and limbs. When one can guide qi to the hands and feet through mental focus, the results can be extraordinary.

[Qi Transmission Technique (Buqi Jue)]

A method to heal others using one’s own qi:

1. First, diagnose which of the patient’s five zang organs (heart, liver, spleen, lungs, kidneys) is affected and determine its corresponding directional qi.

2. Gather qi from that direction and guide it into the patient’s body.

3. Have the patient face the specific direction and regulate their breath calmly.

The practitioner must remain focused, swallowing qi to expel pathogenic influences. When upright qi fills the body, evil qi will naturally dissipate.

[Six Qi Techniques (Liuqi Jue)]

Six healing breath sounds correspond to different organs:

1. Xì (呬) – Lungs (govern the nose): Treats nasal congestion, fever, and skin sores.

2. Hē (呵) – Heart (governs the tongue): Treats dry mouth, tongue discomfort, and pathogenic heat (adjust mouth opening based on heat intensity).

3. Hū (呼) – Spleen (governs the middle burner): Treats bloating and indigestion.

4. Xū (嘘) – Liver (governs the eyes): Treats dry, hot eyes.

5. Chuī (吹) – Kidneys (govern the ears): Treats coldness in the lower back and feet, as well as impotence.

6. Xī (嘻) – Triple Burner (Sanjiao): Regulates blockages in the three burners.

(Note: The Triple Burner (Sanjiao) is a traditional Chinese medical concept referring to the upper burner (heart and lungs), middle burner (spleen and stomach), and lower burner (liver and kidneys).)

This scripture presents three key methods for health cultivation: breath regulation for dispelling illness, saliva regulation, and dietary guidelines.

On breath regulation for healing:

Although the Six Healing Sounds (liuzijue) breathing method assigns specific sounds to different organs, the "He" sound can universally address imbalances. When cold/heat disorders or pathogenic wind affect the five organs or triple burner (san jiao), practicing the "He" technique brings rapid relief. This efficacy has been verified by practitioners across traditions.

The saliva regulation method:

After consuming grains, turbid qi from the organs manifests as bad breath, especially upon waking. Symptoms like dry mouth, bitter taste, flushed cheeks, scant saliva, or sore throat indicate internal heat toxins. In such cases:

1. Exhale with the "He" sound 10-20 times

2. Perform "Drumming the Heavenly Drum" (lightly tapping teeth) 7-9 times

3. Swirl the tongue to stimulate "Jade Pond" (hua chi, the mouth cavity) and swallow the resulting saliva

Continue until sweet-tasting fluid emerges, signaling toxin clearance. For tasteless mouth without thirst—a sign of cold—switch to the "Chui" sound instead.

The Yellow Court Scripture (Huangting Jing) states: "Nourish the spiritual root (the body's foundation) with jade nectar (saliva); persistent practice brings longevity." Regular saliva swallowing also prevents illness.

Dietary guidelines for qi practitioners:

After breath cultivation, observe proper food sequencing. Favor beneficial foods while restricting harmful ones. Recommended items:

• Morning: Thin rice porridge (nourishes spleen, generates fluids)
• Noon: Light wheat foods, chive soup, glutinous rice, dried venison

Post-meal: Chew 3-5 raw peppercorns, preceded by qi swallowing to aid digestion. These foods harmonize the triple burner, regulate organs, expel pathogens, and provide long-term benefits including climate resilience, improved vision, and qi regulation.

Dietary prohibitions:

• Animals corresponding to zodiac signs (possibly birth year taboos)
• The "Thirty-Six Fowl" (a Daoist concept of forbidden birds)
• Foods associated with parents' zodiac signs

Particularly avoid: steamed bread (disrupts upright qi), fatty pork, raw vegetables (causes meridian blockages), melons, dates, chestnuts, and taro.

(Note: "Thirty-Six Fowl" refers to a Daoist classification of prohibited avian species; "parents' zodiac foods" indicates avoiding items symbolically linked to one's own or parents' birth animals.)

The Songshan Taiwu Xiansheng Qi Jing (Mr. Taiwu of Mount Song's Scripture on Qi) discusses dietary prohibitions and nurturing methods during Qi ingestion practice:

Regarding diet:

One may eat water caltrop, foxnut, roe deer meat, wild goose meat, and pheasant meat, but avoid consuming their hearts, heads, or fat. During purification periods, these should be completely abstained from. The Celestial Masters (Tianshi, referring to Daoist patriarchs) cultivated a type of immortal herb called nanzhu grass (considered spiritually potent in Daoism), with each cluster having 72 stems, each stem bearing 24 branches, and each branch with 5 leaves - corresponding to the 72 pentads (ancient seasonal divisions), the Five Phases (Wuxing), and the 24 solar terms. It can be found in Jiangdong region, Shaoshi Mountain, Mount Heng (Nanyue), and along the Xiang River. It may be cooked into congee or decocted; strict adherence to the Taiqing Jing (Scripture of Great Clarity) isn't necessary, as nanzhu grass alone suffices.

Dietary principles:

Better slightly hungry than overly full - overeating damages heart Qi and hinders Qi circulation. Particularly avoid radish soup, raw/cold/spicy foods, sour/slippery/sticky items, and hard-to-digest substances. Accidentally consuming such foods may cause dull pain along their digestive path - utmost caution is advised. Normally consume soft, well-cooked foods easily digested.

Post-Qi ingestion precautions:

If turbid Qi descends after Qi ingestion, allow natural expulsion - retention causes illness. Each morning on empty stomach, moderately drink a cup of fine clear wine (warmed in winter, cooled in summer) to boost upright Qi and expel pathogenic Qi. Avoid excess - drunkenness harms spirit (Shen) and shortens lifespan. When social obligations require drinking, exhale with "he" sound (a Daoist breathing technique) over ten times after every 3-5 sips to neutralize alcohol toxicity. Normally 2-3 liters daily is acceptable; even consuming up to one dou (≈10 liters) occasionally won't cause drunkenness or impair practice, nor dull taste sensitivity.

Essential nurturing techniques:

Avoid these locations during Qi practice: delivery rooms, funeral sites, places of livestock death, or other polluted areas - keep distant from donkey/horse stench too. Upon encountering inauspicious miasma, immediately recite purification incantations, lest upright Qi suffer severe damage. If suddenly exposed to foul Qi, immediately hold breath, stand upwind while passing swiftly, then drink two wine cups to cleanse contamination. Should noxious Qi cause discomfort, regulate breathing to disperse it - never retain it. If counterflow Qi (reverse Qi movement) occurs, don't spit directly - swallow it down and reabsorb fresh Qi to resolve, while massaging affected areas for regulation.

(Note: The described Daoist practices require professional guidance. Ancient alcohol consumption records may differ from modern standards.)

This passage primarily discusses the Daoist cultivation methods of "ingesting Qi" (breath regulation practice) and "grain abstention" (reducing or eliminating grain consumption).

The effects of Qi ingestion practice manifest progressively year by year:

In the first year, one's breathing becomes smooth and unobstructed.

By the second year, the Qi flows effortlessly through the body.

In the third year, when cultivation bears fruit, the primordial Qi condenses into a "mysterious pearl" (the internal elixir or Neidan) within the Dantian (lower abdominal energy center). At this stage, occasional breaches of dietary restrictions cause no harm. Practicing a thousand breath cycles daily becomes effortless, enabling the reversal of aging.

The cultivation process gradually transforms one's physical constitution:

Years 1-3: Renews blood and Qi

Years 4-6: Renews muscles and marrow

Years 7-9: Renews tendons, bones, hair and skin

After ten years, all thirty-six thousand spirit deities within the body become fully activated, allowing transformation into an immortal being (Xian). This achieves the state of body-spirit unity and daylight ascension, where one becomes impervious to extreme temperatures and physical harm, attaining longevity equal to the sun, moon and stars.

Regarding grain abstention (Bigu) methods:

First dedicate three years to consistent Qi ingestion practice until righteous Qi fills the entire body, at which point grain cravings naturally cease. When hunger arises, simply swallow saliva (known as "Qi swallowing") without concern for timing. While herbal supplements may assist, they prove less effective than combining them with Qi ingestion practice.

The Huangting Jing (Yellow Court Scripture) states: Though the five grains may delight the palate, they disturb the spiritual Qi within. Far better to cultivate by ingesting the Great Harmony's essential Qi (the refined energy of heaven and earth), for this leads to immortality and rejuvenation.

This scripture emphasizes transforming one's constitution through breath cultivation and dietary discipline to ultimately achieve the goal of prolonged life and vision. The practice requires persistent, gradual refinement of every bodily aspect through progressive stages.

The Songshan Taiwu Xiansheng Qi Jing reveals the essential principles of nurturing life and cultivating the Dao:

Most people in this world indulge their desires and harm their vitality—this has been true throughout history. If one does not take precautions early, regret will come too late. As the immortal scriptures state: "Only when death approaches do people value their bodies; only when karma is fixed do they think to reform; only when illness becomes critical do they seek medicine." By then, the primordial Qi (vital energy) has already dissipated—how can it be recovered? Thus, the wise cherish life before danger arises, remain vigilant before calamity strikes, and regulate their bodies before illness takes root. They see through worldly illusions and gather their Shen (spirit) to return to the great Dao.

Here, what we call the "Dao" is essentially "Qi." The ruler of the body is Jing (essence), and Jing is the foundation of life. Only by treasuring Jing-Qi and valuing primordial Qi can one attain longevity. The Huangting Jing (Yellow Court Classic) says: "When Jing is guarded within the square-inch [Dantian], the three Hun and seven Po souls return, reversing aging." It also states: "The crucial art of longevity lies in restraining sexual desire—without this, exhausted Jing resembles a withered tree with fallen leaves."

No longevity-seeker has ever succeeded without cherishing Jing. Neidan (internal alchemy) practitioners all know this truth, yet if one cultivates Qi without abstaining from desires, danger remains. Thus it is said: "People often turn away from the Dao—not that the Dao abandons them; people often stray from the right path—not that the path distances them." Practitioners must reflect deeply on this.

"Qi" is the "Dao," the "Dao" is "emptiness," "emptiness" is "naturalness," "naturalness" is Wuwei (non-action), and Wuwei means the mind remains unmoved. When no deluded thoughts arise internally, external disturbances cannot enter. With both inner and outer stillness, the Shen becomes luminous; with luminous Shen, the breath becomes harmonious; with harmonious breath, primordial Qi naturally fills. When primordial Qi is abundant, the five viscera are nourished; with nourished viscera, all meridians flow freely; with open meridians, saliva spontaneously arises; with this nectar, one transcends dependence on food. Freed from hunger and thirst, the three Dantian (lower, middle, and upper energy centers) stabilize—bones strengthen, flesh firms, and youth returns.

The alchemical process unfolds thus: Qi transforms into blood, blood into Jing, Jing into marrow. In the first year, Qi is renewed; the second year, blood; the third, meridians; the fourth, flesh; the fifth, marrow; the sixth, sinews; the seventh, bones; the eighth, hair; the ninth, physical form. Ultimately, all thirty-six thousand bodily Shen (deities residing within the body) are purified.

This scripture discusses achieving immortality through the practice of "fúqì" (a Daoist health cultivation method). The core teaching reveals:

The human body contains profound mysteries of the Dao. When the five organs are harmonized, bodily fluids abundant, and the triple burner (the three energy regions in Chinese medicine) unobstructed, "qióngdān" (internal vital essence, not external elixirs) naturally emerges within. The human spirit (shen) represents the most sublime intangible existence, originating from the Great Dao (cosmic principle). In stillness, it aligns with one's innate nature; in movement, it resonates with emotions. By preserving one's original nature, the spirit becomes concentrated; through prolonged concentration, it achieves stability. Mental agitation causes spiritual dissipation. Stability brings life, while dissipation leads to death—these fluctuations stem from emotional influences rather than the spirit's intrinsic nature.

The fúqì cultivation method involves:

1) Sitting in stillness while elevating consciousness beyond the Three Realms (Buddhist cosmology of desire, form, and formlessness), then transcending the primordial states of Taishi, Taisu, Taichu and Taiji (cosmological origins)

2) Visualizing primordial qi entering from the crown and flowing to the Yongquan acupoint at the feet

3) Focusing solely on inhalation (disregarding exhalation) while guiding qi circulation through the three dantian (upper, middle and lower energy centers) with smooth, water-like continuity

Quoting the Scripture of Elder Wang, it states: "The unimpeded flow of primordial qi constitutes the path to longevity, yet only awakened practitioners can comprehend this—ordinary minds cannot fathom it." The text particularly emphasizes that advanced practices like "tāixī" (embryonic respiration) and "shǒuzhōng" (maintaining central equilibrium) create resonance with celestial patterns, forming the great Dao of immortality. However, such cultivation requires careful and discreet practice.

(Note: The mentioned "Three Realms" and "Taishi" represent Daoist cosmological concepts, while the "three dantian" denote key bodily energy centers.)

The second volume of Qi Jing (Classic of Qi) by Master Taiwu of Mount Song records the practice method of "Xiucun Jue" (Cultivation and Preservation Formula):

When practicing Taixi (embryonic respiration, a Daoist breathing technique), first knock the teeth thirty-six times to concentrate the spirit. Then rotate the neck in a full circle and swallow the Taixi qi down the throat, repeating this three times. Next, stir the tongue inside and outside the mouth until saliva fills the oral cavity, then tilt the head back to swallow it—nourishing the Niwan Palace (crown point) above and moistening the five viscera below. At midnight or during the fifth watch (3-5 AM), stretch the legs and feet, clench the fists, keep both hands five inches away from the body, raise the pillow three inches high, close the eyes, and swallow qi as described earlier.

After washing and grooming, drink a cup of warm wine. Taixi nourishes the six bowels, while wine guides qi to lubricate all joints. The sages said: Humans live within qi, and qi resides within the human body—the two are inseparable. People survive by relying on qi; when qi scatters, death follows. The principles of life and death lie entirely in qi. By properly regulating primordial qi, even death becomes difficult to achieve. Elder Wang remarked: With prolonged dedicated practice, death becomes elusive—this is the truth.

Laozi said: Sweet dew nourishes all things, just as Taixi fluids nourish the entire body. The Huangting Jing (Yellow Court Classic) states: Only by remaining sleepless day and night can one attain perfection (realization of the Dao)—ascending to immortality above or prolonging life below. When illness strikes, visualize true qi attacking the afflicted area, and the disease will vanish immediately. When true qi expels turbid qi from the body, one feels spiritually clear and energetically balanced.

Laozi further said: The true elixir and miraculous medicines actually reside within one's own body—there's no need to gather herbs from famous mountains or great marshes. Complete reliance on external medicine contradicts the great Dao. Those who persistently practice Taixi without disruption will naturally achieve perfect true qi, realizing wondrous states—soaring without needing wings.

A fetus in the womb clenches its fists to absorb primordial qi—hence the term "embryonic respiration." Practitioners of Taiyuan (primordial prenatal qi) who feel stifled during breath retention may gently exhale turbid qi with a "he" sound before immediately resuming breath-holding. By constantly preserving primordial qi, one naturally attains marvelous realms.

The human body is formed from primordial qi and requires Taiyuan for replenishment—this is called "preserving primordial qi," also known as "natural returned elixir." The Buxu (Pacing the Void) text states: "Chongxu Taihe" (reaching the state of empty tranquility and harmonious yin-yang balance).

The vernacular interpretation of Mr. Taiwu's Qi Scripture from Mount Song:

When practicing breath regulation (tu'na), one should visualize inhaling and exhaling the essence of rosy clouds (liuxiajin). Through embryonic breathing (taixi, an internal respiration resembling fetal breathing), the entire body's qi channels become tranquil. At the highest level of attainment, practitioners reach three states: the mudball (niwan, crown point) becomes as permeable as a cave, as clear as a polished mirror, ultimately refining into a golden immortal body.

Practitioners should frequently visualize absorbing primordial qi (yuanjing), consolidating physical form through refining bodily fluids. Specific methods include:

1. Constantly holding primordial qi in the mouth, swallowing cloud-mist qi to fill all bodily orifices (guanfu)

2. Allowing essence-qi to nourish bones and joints, restoring youthful appearance to aged features

3. During embryonic breathing, qi surges upward through the throat, creating thunder-like internal resonance (a sign of successful taixi)

Key cultivation principles:

• Below the throat lies the Twelve-Storied Tower (a metaphor for the trachea) through which embryonic breath ascends to the head—this "brain-nourishing method" should be kept secret
• When hungry, absorb the qi of Great Harmony (natural primordial qi) as embryonic nourishment
• When thirsty, swallow the nectar of Hua Pool (mouth fluids), allowing the fluids to flow back and nourish the kidney palace (Shenmen point and kidneys)
• The five organs correspond to celestial constellations and terrestrial Five Phases (Wood, Fire, Earth, Metal, Water), requiring constant purification

[The Method of Guarding Qi]

The principle of breath regulation states: inhalation is difficult to stabilize, exhalation easily dissipates. Therefore:

• Cherish primordial qi as one cherishes one's face
• Moderate speech and behavior, keeping movements and breathing gentle
• The human body shares structure with heaven and earth—disordered yin-yang qi leads to organ imbalance
• Most illnesses stem from qi mechanism irregularities; only through serene detachment can true qi become abundant

The body contains three Dantian (energy centers) corresponding to the Three Origins:

1. Upper Dantian: the Mudball Palace (brain)

(Note: The original text's content regarding middle and lower Dantian remains incomplete; technical terms are preserved here without elaboration)

This scripture elucidates the cultivation essentials of three vital bodily regions (the upper, middle, and lower Dantian):

The upper Dantian (located in the head) houses a divine being called "Red Infant" (Chizi) or "Primordial Ancestor" (Yuanxian), also known as "Imperial Minister" (Diqing). Clad in red robes and headgear, it governs the upper primordial Qi.

The middle Dantian (situated in the Crimson Palace [Jianggong] of the heart) is inhabited by a perfected being named "Child Elixir" (Zidan) or "Central Radiance-Solidity" (Zhongguangjian), similarly dressed in red attire, presiding over the middle primordial Qi.

The lower Dantian (at the Sea of Qi and Essence Gate [Qihai Jingmen] below the navel) contains a divine entity called "Nourishing Infant" (Ying'er) or "Primordial Yang" (Yuanyang), alternatively termed "Mystery Beneath the Valley" (Guxiaxuan). Also robed in red, it commands the lower primordial Qi.

These three Dantian correspond to heaven, earth, and humanity within the Three Primordials framework, each guarded by its resident deity. Damage to any Dantian may lead to essence (Jing) and Qi leakage. As Jing-Qi constitutes the foundation of human vitality - its abundance ensures robust life force while its dissipation causes primordial energy to wane - practitioners must particularly safeguard these essences during cultivation.

The text further outlines two crucial cultivation methods:

• When swallowing Qi, one must avoid mixing it with saliva; they should be ingested separately. Combining them might permit pathogenic wind to enter the abdomen, potentially causing illness.
• Saliva swallowing proves most effective when performed during exhalation.

(Note: Terms like "Red Infant," "Child Elixir," and "Nourishing Infant" represent Daoist anthropomorphic designations for internal deities. "Crimson Palace" denotes the heart region, while "Sea of Qi and Essence Gate" refers to the lower Dantian area.)