《延陵先生集新舊服氣經》

This scripture primarily recounts the origins, iconography, and responsibilities of the Daoist venerable deity Zhenwu Dadi (also known as Xuantian Shangdi), the Perfect Warrior Emperor.

The opening section presents a hymn praising Zhenwu Dadi, depicting the awe-inspiring form of this northern deity: clad in purple robes with a golden girdle, wielding a divine sword, accompanied by the Azure Turtle and Giant Serpent beneath his feet, flanked by the Six Ding and Six Jia (Daoist guardian generals) as protectors, with the Eight Sha Generals (attendants of the Northern Dipper stars) guarding before and behind him, possessing divine power to dispel calamities and bestow blessings.

The narrative then describes how Ziwei Dadi (one of the Four Assistants in Daoism who aids the Jade Emperor in governing the celestial realm) convened an assembly of heavenly deities at the North Pole Palace during the Zhongyuan Festival (Ghost Festival) in the Longhan era's first year (a Daoist calendrical designation). Ziwei Dadi conveyed the Jade Emperor's decree, commanding the Great Northern General Xuanwu (i.e., Zhenwu Dadi) to lead celestial troops three times monthly to patrol the heavens and eliminate demonic forces. During important seasonal nodes like the Three Yuans (Shangyuan, Zhongyuan, Xiayuan festivals), Eight Solar Terms (beginning with Spring Equinox), Jiazi days, and Gengshen days, Zhenwu Dadi would descend to the human realm to record virtuous and wicked deeds, support righteous paths, exorcise evil spirits, and deliver salvation to humanity.

At this point, a Perfected Being named Miaoxing inquired of Ziwei Dadi about Zhenwu's origins and divine powers. Ziwei Dadi responded that the karmic causes behind Zhenwu's manifestation (his path to perfection) were profoundly inscrutable, being a transformation of the Mysterious Origin (referring to the Dao). This passage suggests Zhenwu Dadi's extraordinary origins and profound connection with the supreme Daoist principle of the Dao.

This scripture describes the origin and divine transformations of the Dark Warrior (Xuanwu) in Daoism. The essential meaning is:

The supreme Dao Ancestor (referring to Lord Lao, or Laozi) possesses infinite transformative abilities without fixed form. He manifested eighty-one times as Lord Lao, and the eighty-second transformation took the form of the Dark Warrior deity. The Dark Warrior is actually another incarnation of Lord Lao, representing the Xu and Wei constellations of the northern sky, embodying the dual attributes of water and fire.

The Dark Warrior's manifestations are varied: sometimes armored in robes, sometimes barefoot in boots; often with flowing dark blue hair, wielding a divine sword. His voice shakes the nine heavens, his majestic presence commands the four directions. When traveling, black banners herald his approach as he treads upon giant turtles and serpents, followed by fifty million celestial soldiers, with twenty-four pairs of jade attendants at his sides. He holds the spiritual talismans bestowed by the Northern Emperor (the Great Emperor of the North Pole) and the Qian Yuan precious seal, commanding thunder gods, lightning mothers, wind lords and rain masters. Eight fierce generals guard his front and rear, while the six Jia celestial generals flank him. The Tian Gang star lords and the Great Unity deity obey his orders, and even earth gods and city deities fall under his command.

The Dark Warrior specializes in punishing evil and rewarding virtue: eradicating all demonic forces while protecting virtuous deeds. He freely traverses between celestial realms (the Golden Palace, Kunlun) and the underworld, perceiving all phenomena in the world. Residing in the northern direction (associated with the Ren and Gui positions), he is assisted by the Jia and Geng directional deities, sometimes riding a black steed, other times mounted on a blue coiling dragon. His awe-inspiring form features eyes flashing like lightning, brows arrayed like storm clouds, standing a thousand zhang tall with the Three Platforms stars crowning his head. When he moves, mountains shake and waters churn; when still, heaven and earth return to tranquility.

The Great Emperor of the North Pole then explains the Dark Warrior's origin to the Perfected One: In the Desireless Heavenly Palace of the Great Brahma Heaven (Daluo Tian), the virtuous Queen of Jingyue Kingdom dreamed of swallowing the sun and became pregnant. She cultivated orthodox Daoist practices without taint of evil influences, and after fourteen months of pregnancy, gave birth to a prince at noon on the third day of the third month in the first year of the Kaihuang era. This prince possessed extraordinary features. Upon reaching adulthood, he bid farewell to his parents to cultivate at Wudang Mountain, ultimately attaining the status of the Dark Warrior divinity.

(Note: The "Kaihuang" era mentioned refers to Daoist calendrical reckoning, distinct from the historical Sui dynasty era of the same name; "Three Platforms" indicates three star lords within the Big Dipper constellation; "Jia and Geng" represent the directional deities of east and west.)

This scripture records the story of a cultivator who attained the Dao and ascended to heaven after forty-two years of practice, along with his appointment as "Grand Mystery Marshal" by the Jade Emperor (the supreme deity in Daoism).

Upon completing his cultivation, the practitioner ascended to the celestial realm in broad daylight. The Jade Emperor issued an edict conferring upon him the title "Grand Mystery Marshal" and commanding him to guard the northern region. The Purple Tenuity Emperor (one of the Four Assistants in Daoism who aids the Jade Emperor in governing the stellar realms) explained to the assembled immortals: this celestial decree contained profound mysteries that should not be lightly revealed, lest celestial secrets be exposed. However, considering the cultivator's sincere request for guidance, the Purple Tenuity Emperor ultimately proclaimed the edict's contents.

Written in golden seal script and measuring ten feet square, the decree was called the "Celestial Talisman." Those who beheld it would eternally retain their immortal status, while those who heard its contents would never fall into hell. The essence of the decree stated: this cultivator (referred to as "Prince of Jingyue Kingdom") had deeply comprehended the wondrous Dao of Mysterious Origin (referring to Daoism's fundamental teachings), silently cultivating for millions of years until his merits reached perfection. Now he was commanded to manifest anew, eternally guarding the north, charged with punishing rebels, exterminating demons, commanding celestial troops and divine generals, and benefiting all beings. Therefore, he was specially appointed as "Grand Mystery Marshal," concurrently holding office in the "Yuanhe Transfer Bureau."

The Purple Tenuity Emperor cautioned the immortals: this was the Jade Emperor's secret decree and must not be casually disclosed, lest celestial punishment follow. The cultivator then inquired about the mysteries concerning "General Dark Warrior" (namely Zhenwu the Perfected Emperor, guardian deity of the north). The Purple Tenuity Emperor indicated these matters indeed contained profound meanings, but their explanation required another appointed time.

This scripture records a dialogue between the Great Emperor of the Purple Subtlety (Zǐwēi Dàdì) and a Perfected Being (Zhēnrén), primarily detailing the devotional practices and ritual protocols for General Dark Warrior (Xuánwǔ Jiāngjūn), an important guardian deity in Daoism.

The Great Emperor reveals to the Perfected Being that this divine general descends to the mortal realm on fixed dates (the 6th, 16th, and 26th of each month, along with specific festivals) to inspect the four directions. During these visitations, he dispels plagues and malevolent spirits while bestowing health and longevity upon devotees. Notably, those with pure hearts who embody both loyalty and filial piety will have their names recorded in the celestial register, gaining the opportunity for spiritual ascension and union with the Dao.

To receive General Dark Warrior's protection, devotees must observe these practices: lifelong abstinence from meat, toxic or impure foods (including the Five Pungent Vegetables such as leeks and garlic), complete celibacy, and avoidance of corpses and postpartum women. On the eve of the general's descent, they must ritually bathe to purify body and mind, then at the fifth watch (before dawn) light incense and candles, offer pure fruits and jujube soup, and pray with utmost sincerity.

The text concludes with a specialized divine incantation describing the general's formidable powers: he manifests myriad transformations, commands thunder department troops, eradicates demonic forces, and awes the Five Sacred Mountains. The spell culminates with the potent phrase "By the immediate decree of the Primordial Heavenly Lord (Yuánshǐ Shàngdì) as law and command," affirming his authority derives from the supreme Daoist deity. The closing lines "Born of lunar transformation, essence of the Water Phase, corresponding to Xu and Wei constellations" clarify the Dark Warrior's association with northern water virtue (shuǐ dé) and his astrological correspondence with the Xu and Wei lunar mansions.

This scripture depicts the sacred scene of the Great Emperor of Purple Tenuity (the deified North Star, a major Daoist divinity) subduing demons and protecting sentient beings, along with teachings on faith and karmic retribution.

The opening describes a divine beast formed by the union of turtle and snake (symbolizing the Black Tortoise of the North) patrolling the Nine Netherworlds, governing all spirits, capable of penetrating all darkness and fulfilling every wish. When calamity looms, it slays demons, rescues the people, and brings peace to households and nations. As fate wanes and monstrous evils run rampant, the Great Emperor of Purple Tenuity descends to the mortal realm by the decree of the Heavenly Sovereign, spreading the true Dao, expelling wickedness, instructing the people, and aiding in restoration. Should any minor demon dare manifest to cause chaos, a single divine glance from him would crumble even the Five Sacred Mountains.

The Perfected of Wondrous Practice (an enlightened adept) inquires: Why do some hear the true teachings yet refuse to believe? The Great Emperor responds: Even the ignorant understand cold and heat, suffering and joy. Those who follow the true teachings have clear and luminous spirits, while those who defy them invite calamity—some are wealthy but childless, others poor yet blessed with offspring; men perish in battle, women ruin themselves through lust; constant lawsuits, drowning in misery, squandering family fortunes—all are the karmic fruits of their own misdeeds. With sincere devotion, wherever divine majesty resides, demons scatter, blessings gather like clouds, and misfortunes swiftly dissolve.

The conclusion describes the grand occasion when the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) expounds scriptures in the celestial palace during the Shangyuan Festival: the Thirty-Six Heavenly Emperors, the Perfected of the Seventy-Two Blessed Lands, and countless divine beings assemble as celestial music resounds spontaneously. Suddenly, the northeastern Heavenly Gate trembles, and the gathered saints witness baleful energies rising from the lower realms where wronged souls gather (hinting at impending catastrophe). This passage emphasizes the power of the true teachings and the law of cause and effect, urging all toward virtue.

In the profound silence of the Great Dao, the Perfected Being of Marvelous Practice (a realized Daoist immortal) sought guidance from the Celestial Worthy of Primordial Beginning. Just as the Celestial Worthy had finished expounding the wondrous teachings of the Dao, auspicious signs simultaneously manifested. The Perfected Being inquired about the meaning of these extraordinary phenomena, hoping to receive the Celestial Worthy's revelation of profound truths to dispel the doubts of all present.

The Celestial Worthy of Primordial Beginning responded: All living beings in this world receive their nature from the supreme Dao, relying on the pure Yin and Yang energies of heaven and earth to nourish their physical forms. However, as the kalpa's calamity approaches, demonic forces grow increasingly rampant. People follow crooked paths, losing their original nature while worshiping malevolent spirits and flattering them for blessings. Their minds become confused and chaotic, overrun by greed, their temperaments violent and harsh, having lost all virtues of humaneness, righteousness, loyalty and filial piety. Now the Six Heavens' Demon Kings and the Five Offices' Plague Spirits (deities governing epidemics) indiscriminately harm people regardless of status—many perish untimely deaths before fulfilling their natural lifespans, whether old or young, male or female. Their resentful souls accumulate, their grievances rising and congealing without dispersion, causing sudden tragic deaths—truly a pitiful sight.

The Perfected Being of Marvelous Practice petitioned the Celestial Worthy: All the perfected immortals take pity on these beings—how can they be saved? The Celestial Worthy then performed the ritual gesture of teeth-tapping (a Daoist ceremonial action), immediately causing radiant light to illuminate ten thousand li. From the northern direction, he summoned the Great Mysterious General (the Dark Warrior deity) to slay demons and deliver sentient beings. The Perfected Being inquired about this general's origins—why he could guard the northern region and subdue ghosts and monsters.

The Great Emperor explained: This divine being existed before heaven and earth separated, possessing primordial divine majesty. He transforms his name and appearance to save the world and deliver people, never boasting of his merits or abilities. The Jade Emperor appointed him as the Dark Warrior (northern guardian deity). The Perfected Being then asked how this general could be invited to descend and universally deliver beings, liberating the deceased and bringing health to the living. The Celestial Worthy immediately issued a divine talisman summoning him. Upon receiving the decree, the Dark Warrior led celestial soldiers and generals to the vermilion palace steps, bowing in reverence to inquire about the summons.

The Celestial Worthy declared: I observe the human realm filled with soaring resentment, all beings living in terror, causing even the highest perfected immortals to feel compassion. Now I command you to descend to the earthly realm—you must strictly fulfill this mission. Receiving his orders, the Dark Warrior immediately manifested his divine powers—with disheveled hair and bare feet treading upon turtle and snake (iconographic features of the Dark Warrior)—leading the thunder department's immortal generals and celestial troops. In an instant, he inspected heaven and earth, beheading cruel demons, subduing rampant plagues, delivering suffering souls, and restoring the health of the afflicted.

(Note: "Barefoot descending upon turtle and treading snake" refers to the Dark Warrior's iconographic form standing on turtle and snake; "celestial guards in attendance" refers to the protective retinue of heavenly troops; "swift as lightning" describes rapid, instantaneous movement)

This scripture primarily expounds on Daoist exorcism rituals and cultivation principles. The opening section depicts a Celestial Worthy (high-ranking Daoist deity) exercising divine power to subdue demonic forces: when malevolent Qi rises to disrupt the celestial court, the Celestial Worthy dispatches divine troops and heavenly generals to vanquish the demons, restoring clarity between heaven and earth. The text meticulously records exorcism incantations, proclaiming possession of one billion divine soldiers and fifty million warriors capable of eradicating all demonic entities and safeguarding devotees.

The middle section emphasizes the primordial state of "Great Beginning and Great Simplicity" (Taichu Taiyi) – when form and image did not yet exist, and chaos remained undifferentiated. Within this chaos, the Celestial Worthy distinguished Yin-Yang, establishing proper order between heaven and earth so all beings could flourish. However, as the great Dao declined and human virtues like benevolence and ritual propriety emerged, cunning and evil proliferated instead, bringing calamities upon the human realm. Thus the Celestial Worthy issued divine decrees commanding celestial generals to exterminate demonic influences, dispelling plagues and annihilating ghosts.

The latter portion shifts to cultivation essentials, quoting the Scripture of Immortal Perfection (Xianzhen Jing): Ordinary people only value life when facing death, repent sins only after committing them – like seeking medicine when gravely ill, when it's already too late. Therefore, true Daoist adepts (superior practitioners) cherish life before crises arise, remain vigilant before disasters manifest, and regulate their bodies before illnesses develop. Cultivation is divided into superior, middling, and inferior grades: superior cultivators (those with highest attainment)... The mentioned "Qi absorption" (Fuqi) represents an important Daoist practice involving breath regulation for longevity. Figures like "Perfected Being of Wondrous Practice" (Miaoxing Zhenren) and "Flying Celestial King" (Feitian Shenwang) are high-ranking Daoist immortals, while the "Supreme Mystery Command" (Taixuan Lüling) follows standard liturgical formula for ritual invocations. This scripture embodies Daoist theological concepts of exorcism for worldly salvation alongside preventive health preservation wisdom.

This scripture discusses the varying effectiveness of cultivation practices at different life stages.

Human life is divided into three phases: early years (around age 30), middle years (45-50), and later years (60-70). Those in their early years who comprehend the Great Dao (the supreme truth of Daoism) while still physically robust, with strong tendons and bones, find cultivation most successful. Practitioners beginning in middle age, when bodily functions have already declined by half, achieve results comparable to the afternoon sun—still radiant but past its zenith. Those starting cultivation in later years retain only 20-30% of their vitality, like the setting sun; though some restoration is possible, the effects remain limited. For those over eighty, bodily functions are completely depleted like a dried-up pond, making self-cultivation recovery extremely difficult.

The text employs the metaphor of "corpse-walking ghost-steps" (describing physical movement without vital energy) to illustrate that when primordial Qi is exhausted, only encountering an enlightened master who imparts immortal medicine (profound cultivation methods) can reverse the decline. Ancient sages who achieved cultivation success recognized life's brevity, therefore renouncing worldly pleasures to focus wholly on Daoist practice.

The scripture emphasizes that Qi constitutes life's foundation, just as fish cannot survive without water. Life preservation fundamentally depends on cultivating primordial Qi, which in turn requires safeguarding Jing (vital essence). Only with abundant essence can one preserve true primordial energy (innate vitality).

The human body contains three Dantian (key cultivation centers): the upper Dantian in the head called the Muddy Pellet Palace, the middle Dantian at the heart region termed the Crimson Palace, and the lower Dantian below the navel known as the Qi Sea or Essence Gate. Each Dantian houses a presiding spirit (representing different levels of life energy). Commentary explains that essence transforms into Qi—when Qi is abundant, consciousness becomes clear. As Qi permeates the entire body, spiritual awareness naturally becomes complete. Modern people's various thoughts arising from troubles actually all relate to the circulation of primordial Qi.

This passage discusses the relationship between Jing (essence), Qi (vital energy), and Shen (spirit) in health cultivation practices, particularly through the method of fetal breathing. The core principles are:

Jing serves as the foundation of the physical body, much like the roots of a tree. When Jing and Qi are abundant, vitality flourishes; when Jing leaks out, primordial energy becomes damaged. Once this primordial energy dissipates, one's Shen becomes scattered. Therefore, Daoist practitioners must simultaneously preserve both Jing and Qi. As the Huangting Jing (Yellow Court Scripture) states: Those seeking longevity must be especially cautious about sexual activity, for exhausting Jing is like withering a tree. Simply learning breath regulation and Jing cultivation can nourish life even within the small space of the Dantian (energy center).

Ancient Daoist masters achieved their accomplishments by cherishing primordial Qi and firmly preserving Jing to safeguard their vital nature. The practice of "ingesting Qi" (a breathing technique) was originally called fetal respiration—modeled after how an infant grows for ten months in the womb without eating. The fetus exists in a state of perfect mental stillness, naturally receiving nourishment from innate primordial Qi, allowing organs to develop spontaneously. After birth, breathing external air and developing desires like crying or hunger causes the loss of this pristine prenatal Qi.

Practicing fetal breathing means emulating the fetal state: maintaining focused Shen while allowing internal respiration to flow naturally. The Lotus Sutra teaches that cultivation requires constant mental and physical stillness. Because Qi follows the lead of Shen—disturbed thoughts create chaotic Qi, while serene thoughts harmonize it. Every human action and emotion originates from mental activity, and each fluctuation affects Qi. When heart and Qi are peaceful, Shen flourishes; when Qi ceases, Shen perishes.

Traditional physicians also diagnose by observing changes in the Qi of the five organs. Ordinary people who learn to regulate breathing until mouth and nasal respiration become tranquil can quickly achieve organ harmony and smooth Qi-blood circulation. The human body and heaven-earth are fundamentally united—transformations in skin, marrow, organs, Qi-blood, respiration, and temperature all correspond to the interplay of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) in nature.

This scripture primarily elucidates the principles of nourishing life and cultivating perfection through breath regulation and Qi absorption (a breathing practice). It first identifies the causes of human illness: external factors stem from pathogenic wind invasions, while internal causes arise from Qi mechanism disorders. By maintaining inner tranquility and preserving spiritual focus, the true Qi (Zhenqi) flows naturally, leaving no room for disease to arise.

The text cites the perspective of Qibo Gao (an ancient physician): those who practice Qi absorption can extend their lifespan, while those who rely solely on the Five Grains for nourishment—though intelligent—will have shorter lives. It details the progressive stages of cultivation: beginning with "transforming Qi" in the first year and culminating in the ninth year with "transforming the physical form," ultimately enabling the thirty-six thousand spirit deities within the body (Daoism holds that each body part is governed by divine spirits) to manifest as perfected immortals, attaining the state of a "True Person" (Zhenren).

The scripture then classifies practitioners into three grades: superior cultivators possess naturally serene dispositions, with speech and conduct aligned with the spontaneous way of nature; intermediate practitioners, though entangled in fame and profit, can awaken in due time; inferior practitioners procrastinate until old age before considering cultivation—though some remedial effects remain possible, their efficacy becomes limited.

Finally, it records Master Zhang Guo's (a renowned Tang Dynasty Daoist) Qi absorption method: each day, lie supine while eliminating distracting thoughts, hold the breath with clenched fists (a Daoist cultivation hand gesture), inhale through the nose and exhale through the mouth—ensuring breaths remain imperceptibly subtle. When Qi fills the body, retain it until perspiration emerges from the soles. Count from one to a hundred; when breath-holding reaches its limit, release minimally before repeating the cycle.

Master Yanling's Classic of Ancient and Modern Breath Regulation teaches health preservation through respiratory techniques. The text states that by practicing the "exhaling cold, inhaling warm" breathing method one to two thousand times, one may dispense with food and medicine. Drinking a cup of fine wine or clear water aids intestinal circulation during practice. When breath counts reach five thousand cycles, practitioners gain control over Qi circulation—even attaining the ability to lie submerged underwater while holding breath.

The Dao of health preservation values perseverance. Only when genuine Qi (vital energy) flows smoothly can one commune with heaven and earth. How could those indulging in desires hope to achieve immortality? Even immortals must complete sufficient cultivation before ascension—how much more so for mortals? By faithfully practicing this method, results manifest naturally. Imbalanced Qi manifests as sensations of cold/heat or irregular rhythms; the key lies in regulating toward harmonious equilibrium.

Master Luan's breath regulation method proceeds thus: First sit cross-legged with relaxed posture, hands resting on knees, loosening garments and limbs. Silently contemplate the principle that "Dharma-nature is impartial, life-death nondual." After half an hour's quiet sitting, close eyes with tongue touching palate, exhaling gradually. Initial breaths sound audible to others, then grow subtler—after a dozen cycles, only the practitioner perceives them. For bodily discomfort, visualize pathogenic Qi exiting affected areas. Alternate between fine and coarse respiration in ten-breath cycles.

When asked why coarse breathing begins the practice while subtle breathing concludes it, Master Luan explained: Daily activities and speech naturally produce coarse respiration—cultivation bridges this with subtle breathing seamlessly. Practice similarly upon waking, maintaining the measured pace of a tigress carrying her cub. Preserve mental equilibrium regardless of seasonal extremes.

The text further teaches bodily observation: Lips reveal balance among the Four Elements (earth, water, fire, wind)—coldness indicates excess wind; heat signals excessive fire; dryness shows earth predominance; moisture reflects water excess. Similarly: abnormal sounds denote wind disorder; panting reveals Qi turbulence; itching suggests fire imbalance; drooling indicates water disharmony. Mental agitation stems from fire-Qi stagnation; chaotic thoughts arise from wind-Qi disturbance; anxiety reflects obstructed Qi movement; restlessness implies water-Qi imbalance. True equilibrium manifests as moderate temperature, balanced moisture, even respiration, and serene spirit.

This scripture primarily discusses several Daoist Qi absorption (breathing cultivation) methods and their key considerations.

It first addresses two types of disharmony affecting bodily regulation: external factors including temperature extremes, hunger/satiation, and fatigue; internal factors encompassing emotions and desires like fame, anger, joy, and sensory pleasures. During practice, breathing should become naturally prolonged, so subtle it seems both present and absent, without excessive force. Those truly understanding life cultivation never deliberately pursue longevity.

Sang Yuzi (likely a commentator) adds that while various classics mention breathing should be light and silent, some methods advocate progressing from coarse to fine then back to coarse breathing. He considers this a beginner's method, ultimately leading back to natural breathing. The highest attainment is reaching fetal respiration (resembling an unborn child's breathing in the womb), becoming completely soundless. Practitioners are cautioned not to become constrained by textual instructions, thereby violating the natural Dao.

Li Fengshi's Mountain Hermit Qi Absorption Method:

Breathe like an infant nursing, swallowing when feeling breath congestion. If overly stifled, exhale slightly through slightly parted lips, making each exhalation extremely subtle. When swallowing Qi, guide it mentally to below the navel, and direct it with intention to any afflicted areas. Practice with closed eyes in deep concentration, clenched fists to stabilize Shen (spirit). Begin with Daoyin exercises to relax limbs—may practice lying down without pillows. Seriously ill practitioners may swallow Qi multiple times until hearing its sound emerge from their ears. This internal Qi practice isn't restricted by time or weather, though clear days yield best results. For external Qi absorption (drawing cosmic Qi), beware—pausing just five days during a decade of practice nullifies all progress. Practice during the fifth watch (3-5am) and noon daily, massaging the abdomen afterward to prevent stiffness.

The Mengshan Sage's Qi Absorption Method:

Lie on the right side with slightly bent legs, head south facing east. This constitutes a simple reclining posture for cultivation.

Clench both fists beside your chin, close your mouth and draw the true Qi (vital energy) inward, forcefully expanding your throat to swallow it down. Repeat this swallowing seven times before exhaling once (when ill, begin with one or two swallows before exhaling, gradually increasing to seven or fourteen swallows as mastery improves). After exhaling, regulate your breathing until it flows evenly, then continue swallowing—performing this cycle forty-nine times in total.

Then shift to another posture: sit cross-legged with a straight spine, interlace your hands around your knees, hold your breath while puffing out your abdomen, and repeat this fourteen or twenty-one times. When the Qi feels full, exhale and regulate your breath again (avoid panting heavily). Once your breath stabilizes, resume the breath-holding exercise for another fourteen or twenty-one cycles before exhaling, continuing until your abdomen feels comfortable. Sometimes, you may sweat or feel warmth in your hands and feet—this is a sign of true Qi circulating throughout the body, filling you with energy and leaving your meridians and joints unobstructed and at ease. Persist in this practice for ten years, and you may reverse aging or even attain immortality.

Ancient cultivation methods often relied on visualization and contemplation, which could exhaust the spirit (Shen). This Qi-swallowing technique originates from fetal breathing (natural respiration like an infant’s). Without indulging in distracting thoughts, it naturally aligns with the transformative power of heaven and earth. Long-term practice will reveal its profound subtleties. I once met an adept on Mount Meng who appeared no older than fifty yet radiated extraordinary vitality. He claimed to have secluded himself there since the Zhenguan era and imparted this oral formula to me—its efficacy proved remarkable upon practice.

The Yellow Court Scripture (Huangting Jing) states: Why not ingest the harmonious essence of supreme peace? Only by maintaining purity within can one achieve longevity. The Scripture of the Hidden Talisman (Yinfu Jing) notes: True fire burns away the five toxins (referring to excessive flavors)—abstaining from gluttony extends life. The Queen Mother of the West (Xiwangmu) once warned Emperor Wu of Han: Those who can replenish essence (Jing) and Qi to transform their constitution are recorded among the immortals; otherwise, they cannot escape life and death. The so-called "beneficial transformation" refers to fortifying Jing and swallowing fluids to alter the body—Qi transforms into blood, blood into Jing, Jing into fluids, and fluids into bones. Persist in cultivation:

• In one year, the Qi renews;
• In two, the bones renew;
• In three, the blood renews;
• In four, the flesh renews;
• In five, the sinews renew;
• In six, the marrow renews;
• In seven, the body undergoes complete metamorphosis.

The method of cultivating breath regulation (a health preservation technique through breath control) undergoes distinct transformations at different stages: after seven years, it alters the bones; after eight years, it transforms the hair; after nine years, it reshapes the physical form; and by ten years, one attains the Dao. Upon achieving mastery, the practitioner becomes a "zhenren" (true person), capable of freely altering their form, with spiritual attendants and jade maidens (protective deities and attendants in Daoism) serving them.

The new breath regulation technique proposed by Wang Shuoshan mentions: Confucius' disciple Zixia once said, "Breath nourishment (through breath regulation) can clarify the spirit and prolong life." The Huangting Jing (Yellow Court Scripture) also states, "Use the clear water from the jade pool (referring to the mouth) to nourish the spiritual root (the body's foundation), and through diligent practice, one achieves longevity." Even Buddhist meditation methods employ breath to cure illnesses, demonstrating that breath and bodily fluids mutually nourish one another.

Ancient cultivation methods adhered to fixed timings, but the new method need not be constrained by such schedules. Bodily fluids should continuously assist the flow of Qi (vital energy), maintaining smooth circulation. Here, "breath nourishment" refers exclusively to internal Qi (the body's true energy), where swallowing breath replaces eating, and swallowing fluids replaces drinking. Inhale fresh Qi, exhale turbid Qi—this achieves metabolic renewal. When swallowing breath, avoid fullness; when expelling breath, do not force it. As long as there is no foul odor, harmony is achieved.

Beginners should follow natural rhythms: swallow breath when hungry, stop when not. During meals, one or two swallows can aid digestion, gradually increasing the number as food is processed. If Qi stagnation is felt in the abdomen, gentle movement or quiet lying down with focused intent can guide turbid Qi downward. If turbid Qi lingers, remain patient—it will naturally dissipate with a calm mind. Do not suppress belching; let it flow naturally. In early stages, insufficient true Qi may cause newly inhaled breath to rise and form hiccups, requiring gradual adjustment.

Key points for practice: When expelling breath downward, let it occur naturally—do not forcibly restrain it. Carefully observe the fluctuations of Qi's ebb and flow; with time, the technique will become intuitive. Light walking and mild Daoyin (guiding and stretching) movements may complement practice but should not be overdone. All worldly matters demand careful consideration, and cultivation especially so.

(Additional note by Sang Yuzi: Beginners often hiccup because their true Qi is still sparse, and new breath cannot settle properly. When internal Qi becomes abundant and reaches the Qihai (Dantian, the energy center), hiccups cease. If hiccups suddenly occur after prolonged practice, it may indicate overexertion or invasion by external pathogenic Qi.)

When someone falls ill, they can regulate their condition by fasting for a few days. For severe illnesses, fast for about three days; for mild cases, one or two days; and for very slight ailments, even abstaining from a single meal may suffice. If the illness resides in the upper body, use intention to guide Qi upward to expel it; if in the lower body, guide it downward; if in the limbs or sides of the body, similarly direct Qi to disperse the pathogenic energy, and recovery will follow. However, one must avoid forcibly holding the breath, as this may instead induce illness. Daily meals should be light, warm, and balanced in temperature. When encountering miasma or malaria, fasting for a few days while resting quietly will bring improvement.

Regarding Qi cultivation methods, begin with stretching exercises to the left and right, loosening the joints and softening the tendons and bones. Then sit upright, take three deep breaths to clear internal blockages, calm the mind to forget the self, and stabilize the breath. Next, slowly exhale turbid Qi through the mouth and inhale pure Qi through the nose, repeating six or seven times—this is called "regulating Qi" (tiaoqi). After regulating Qi, close the mouth and nose, filling the mouth with Qi, then puff out the cheeks fifteen times or more—as if swallowing a large mouthful of clear water down to the abdomen—while focusing the mind on the Qihai (Dantian). After a moment, repeat this swallowing motion until the abdomen feels full, with no limit to the number of repetitions. Then relax the abdominal muscles, close the mouth, and use the hands to massage the abdomen to aid Qi circulation, followed by gently exhaling through the nose, being careful not to pant heavily to avoid disrupting balance.

Next, lie flat on the bed, limbs naturally extended, hands and feet spread four or five inches apart. Close the mouth and breathe through the nose, using intention to guide Qi throughout the body—this is called "moving Qi" (yungong). If there is illness, focus on directing Qi to the affected area. If the breath becomes hurried, adjust by gently exhaling through the nose, then hold the breath once it stabilizes. Move the fingers, toes, and joints until a slight sweat breaks out—this is called "unblocking Qi" (tongqi). Finally, slowly curl up on one side to rest: first lie on the left side for ten breaths, then switch to the right—this is called "replenishing deficiency" (busun).

After practicing consistently for a month, whether walking, sitting, or lying down, whenever the abdomen feels empty, one can puff and swallow Qi without time restrictions. For example, after a meal, swallow one or two mouthfuls of air, washing it down with water.

This passage describes two Daoist breathing cultivation methods: the Organ Cleansing Technique and Embryonic Breathing.

The Organ Cleansing Technique proceeds as follows: First rinse the mouth thoroughly with clean water, relax the abdomen to allow internal organs to expand. When swallowing saliva, ensure the five organs remain undisturbed by the five flavors. Then exhale turbid Qi through the mouth and inhale pure Qi through the nose - repeat this thoroughly without counting repetitions. If sensing turbid Qi sinking downward, regulate it with one complete breath. During ordinary eating and drinking, external impurities easily enter, so chew with closed mouth to let external Qi exit through the nose. Only nasal inhalation brings pure Qi. When speaking, the exhaled breath must be re-inhaled through the nose - this constitutes daily breath regulation practice. Whether walking, sitting or lying down, frequently move toes to guide Qi downward. If experiencing slight abdominal pain from external Qi entering, hold breath and massage abdomen one hundred times to settle turbid Qi. Strictly avoid Qi-dispersing foods and raw, cold, sticky substances. After nine years of consistent practice, one attains the state of walking on air as solid ground and crossing water as level land.

Embryonic Breathing's principle originates from an infant's respiratory state in the womb. The fetus cannot breathe with mouth filled with amniotic fluid, relying entirely on umbilical Qi transmission. Some newborn infants near death revive when warmed with water at the navel, proving this area as the true Gate of Life (mingmen). To practice Embryonic Breathing, first comprehend this principle - returning respiration to the fetal state constitutes the fundamental method of rejuvenation.

For actual practice, sit upright alone in a quiet chamber, left foot placed over right, loosening clothing to gradually adjust limbs. This continuous, subtle breathing state ultimately achieves the Dao of Embryonic Immortality. The preface has already explained the essential principles and concrete methods of cultivation.

First, sit upright with fists resting on your thighs. Take three to five deep breaths to ensure unobstructed Qi (vital energy) flow. Clear distracting thoughts, maintain inner stillness, and relax the abdomen. Gently sway your body left and right to stretch the internal organs. After these preparatory movements, lower your hands softly and perform the "Heavenly Drum" technique (tapping the back of the skull with fingers) thirty-six times, followed by rinsing the mouth with saliva (the "Huachi" refers to the oral cavity).

Next, enter the visualization stage: Imagine a Vermilion Bird (the southern divine bird) above your head, while stepping on the Black Tortoise (the northern divine creature) below. A Green Dragon coils around your left shoulder, and a White Tiger crouches on your right. Then focus your attention between the eyebrows: One inch inward is the "Bright Hall," two inches is the "Chamber of the Cavern," and three inches deep lies the "Dantian Palace" (also called the "Muddy Pellet Palace"), where resides a two-inch-tall divine figure wearing a blue hat, dressed in red robes, and holding a red tablet.

Proceed to visualize the Middle Dantian (located at the heart, also called the "Crimson Palace"), where another red-robed divine figure resides. Then visualize the Lower Dantian (two and a half inches below the navel, the "Purple Tenuity Palace," also known as the "Sea of Qi"), which also houses a red-robed figure. Next, sequentially visualize the five viscera and six bowels, imagining each organ emitting its corresponding elemental Qi, which merges with the white mist from the three Dantian to form a nine-colored light pillar over three zhang (about ten meters) high above the head, bathing the entire body in its radiance.

At this point, close the mouth and nose, breathing only through the mind guiding the Qi in and out of the navel. If breathlessness occurs, exhale gently through the nose and resume once the breath stabilizes. Perspiration marks the completion of one session, with no fixed limit on repetitions. If the body feels hot or stifled, imagine the pores exhaling Qi like steam from a cauldron—this is called "Full Breath."

Long-term practice of this method leads to a state of profound stillness. In this state, inner vision reveals: Within the five viscera and digestive system, the spleen appears like yellow earth, twelve inches long, positioned above the stomach in constant motion (if it stops, digestion suffers). Hold the breath and massage the abdomen a hundred times to aid digestion. Then visualize the heart resembling an unopened red lotus, hanging three inches down with nine orifices; the lungs resemble a blooming five-petaled white lotus, covered in white veins.

(Note: "Cun" (存) refers to visualization, a key Daoist cultivation method; "Dantian" (丹田) denotes the three major energy centers in the body; the Five Directional Sacred Beasts symbolize the Five Phases (五行) energies; organ visualization integrates Traditional Chinese Medicine theory.)

This passage explains the Daoist cultivation methods of "ingesting Qi" (服气) and "embryonic breathing" (胎息), along with related bodily visualization techniques.

It first describes how to visualize the body's internal structures: the heart resides in the chest cavity, with the liver positioned behind it. The liver has seven purplish-green lobes, with the gallbladder—about 2.5 inches long and yellow-green in color—connected beneath the third lobe on the left side. Next, visualize the kidneys shaped like inverted cups, black in color, located three inches below the navel—smaller at the top and wider at the bottom, with the left kidney positioned above the right. Then contemplate the entire body's thirty-six vital areas and three hundred sixty joints, connected by sinews. The bones appear jade-like in white and green hues, the sinews yellowish-white, and the marrow pure as ice and snow. All three hundred sixty acupoints throughout the body brim with vibrant blood, flowing like rivers and lakes. Notably, the second segment of the left middle toe serves as the blood's source, from which it surges forth, circulating through the body thirty-six thousand times daily before completing its cycle at the second segment of the right middle toe.

During practice, pay attention to sleeping posture—one must curl sideways to preserve Yin energy, then stretch limbs upon waking to spread Yang energy throughout the body. This aligns with the classic teaching of "acting in accordance with the proper timing." Through prolonged practice, breathing becomes extremely subtle, resembling an infant's umbilical respiration in the womb—this constitutes the "embryonic breathing" state. Maintaining this for thirty years enables one to survive without nasal breathing, as respiration shifts entirely to the navel. Beginners can achieve similar effects by meditating underwater for five to ten days.

The Embryonic Breathing Essential Treatise (胎息精微论) cites Lao Jun: "Those who comprehend the Dao cannot be harmed by Heaven; those who possess De cannot be injured by Earth. With both Dao and De, one preserves an ageless body." The key to cultivation lies in internally nourishing the Great Harmony's primordial Qi (太和元气), maintaining purity and naturalness, relaxing the body, eliminating distractions, stabilizing the five viscera and six bowels, and connecting with the Qi of Great Harmony to achieve longevity. During practice, let the breath flow like running water (as waves continuously succeed one another without cease)—persistent practice leads to the realm of carefree authenticity. Daily practice should involve guarding the Mysterious Origin (玄元) in a quiet chamber (玄元 refers to visualizing the Mysterious Gate). Recognize that within mystery lies deeper mystery—the source of life; within destiny lies deeper destiny—the body's form; within form lies deeper form—the essence of being; within essence lies deeper essence—the root of primordial Qi; within Qi lies deeper Qi—the truth of cultivation.

This passage explains the Daoist cultivation methods of fuqi (breath ingestion for nourishing life) and taixi (an advanced breathing technique resembling fetal respiration). The core teaching reveals that within the human spiritual realm exists higher divine consciousness—a natural endowment of De (Virtue). The body functions like a carriage, with the Dao (cosmic principle) as its driving force. Hun and po (ethereal and corporeal souls) are rooted in Jing (essence) and Qi (vital energy), while the eyes serve as their gateways. Excessive strain dissipates De; disordered breath leads one astray from the path; depleted Jing damages the souls; and restless eyes weaken spiritual vitality.

Thus, practitioners must maintain inner stillness, cherish their breath, preserve essence, and safeguard Shen (spirit) to consolidate Dao and De while stabilizing the souls. Those who attain this state grasp the truth of Qi without verbosity, their skin glowing with vitality as they embody the foundation of Dao. When subtle perspiration emerges on limbs amid abundant Jing, one transcends hunger and thirst, entering taixi—a breathing state akin to dragons and turtles, continuous as an unborn child’s, effortlessly sustained. Ingesting the mysterious breath elevates practitioners to the Taiqing (Great Purity) realm, reversing aging through Dao’s natural manifestation. The supreme Dao resides not afar but within the body; refined cultivation yields longevity.

The text mentions fu wuya (absorbing the vital energies of the Five Phases) and assimilating celestial Qi from the eight directions, four seasons, sun, moon, and stars. Though ancient scriptures document these, few achieve them—far beyond ordinary grain-eaters. Many breath-ingestion practitioners fail to grasp essentials, exhausting efforts fruitlessly. Only through correct methods, genuine transmission, and persistent diligence can one succeed.

The concrete method involves practicing taixi and breath ingestion after midnight, swallowing internal Qi seven times. Each swallow follows six or seven breath adjustments, with Qi flowing like water through channels until reaching the Qihai (ocean of Qi in the Dantian). When Qi condenses and fills the abdomen like pregnancy, taixi is achieved. Pure Qi coalesces into a "fetal" state while turbid Qi discharges through limbs and pores. Successful taixi naturally dispels all ailments, gradually unveiling immortal Dao.

Contemporary practitioners often err by rigidly copying ancient formulas or lacking authentic transmission—merely pursing prolonged breath through clenched jaws and pinched nostrils. This obstructs the Five Viscera, damages vital Qi, and utterly contradicts natural respiration’s Dao.

When practicing embryonic breathing (a Daoist Neidan breathing technique), it is essential to relax both body and mind. During Qi absorption exercises (taking in primordial energy), first ensure all joints are extended and the stomach area is open to receive the Qi. After inhaling the primordial energy, immediately close the joint passages, then slowly exhale external air through the nose. This prevents the mixing of internal and external Qi, ensuring the innate primordial energy within the body does not dissipate.

During practice, one may silently count breaths, starting from ten to a hundred, then progressing to two or three hundred. Upon achieving the Microcosmic Orbit (initial Qi channel circulation), one's hearing and vision will sharpen, and ailments will gradually fade. However, forcibly holding the breath by closing the mouth and nose to mimic embryonic breathing can harm the internal organs. True internal Qi cultivation emphasizes minimal effort for maximum effect—the key lies in calming the mind, avoiding agitation. When the spirit is tranquil, the Qi channels naturally flow smoothly, joints remain supple, internal energy remains abundant without dispersing, the skin becomes radiant, and hands and feet slightly perspire. This is the essence of the path to longevity.

Specific practice method: After midnight, hold the breath (ceasing external respiration) and swallow Qi seven times, then maintain internal Qi without exhaling, using only the nose to slowly inhale external air, ensuring internal and external Qi do not mix. At 3 AM, swallow Qi seven more times, and at dawn, another seven—totaling twenty-one times. For those practicing fasting (grain avoidance), there is no fixed limit; whenever the stomach feels empty, swallow internal Qi to maintain fullness, preventing hunger or thirst.

Initially, this may feel difficult, but with prolonged practice, it becomes natural, allowing internal and external Qi to separate effortlessly. Gradually, the joints will fully open, pores will clear, and Qi will circulate spontaneously—eventually, even intentional nose-breathing becomes unnecessary. This is the highest state of embryonic breathing.

Key insights on embryonic breathing: Draw Qi in and out slowly to prevent energy leakage. Only when internal and external Qi remain unmixed can it be called true embryonic breathing. Beginners may allow slight nose-breathing after holding internal Qi, but the breath must not reach the throat—otherwise, Qi may surge upward chaotically. Adjust gradually until the breath flows smoothly before holding again. The crucial point is to breathe through the nose extremely softly and slowly, resisting the urge to pant. Soon, internal and external energies will harmonize (due to open joints and clear pores). Once this state is achieved, even practicing a thousand times will not cause fatigue. The most profound aspect of embryonic breathing lies in completely relinquishing conscious thought.

This passage explains the methods and essentials of Daoist breath cultivation (a health-preserving technique involving regulated breathing). It first emphasizes achieving a state of mental and physical tranquility during practice—eliminating distracting thoughts like withered wood and dead ashes—to ensure unimpeded flow through the body's meridians. If the mind is filled with worries and desires, these negative emotions act like petty men in power, obstructing the movement of primordial Qi (vital energy). True Dao cultivation requires transcending worldly fame and profit; at minimum, ordinary practitioners should maintain an undisturbed mind free from desire interference.

The specific practice method involves: inhaling fully, then holding the breath while visualizing the Qi circulating like flowing water within the body. When practicing embryonic respiration (an advanced breathing technique) reaches the stage where joints are unobstructed and pores relaxed, switch to subtle nose breathing. Visualize the Qi dispersing through all body pores without returning. When subsequent breaths arrive, guide them inward without exhaling—the process should be slow and gentle, with Qi subtly dissipating without passing through the throat to prevent internal energy loss.

Key instructions state: the mouth serves as the Heavenly Pass governing internal Qi (the Huangting Neijing Jing states the mouth controls vitality), while the nose functions as the Spirit Hut managing external Qi. Breath cultivation should be performed during yang-rich hours (midnight to dawn), sitting quietly facing southeast. Begin by clicking teeth, rinsing and swallowing saliva, rubbing palms to warm them for facial massage, then using thumbs to rub the waist up and down seven times. Next, form the "firm grip" hand gesture (thumb pressing the ring finger's base), puff cheeks to fill the mouth with Qi, close the mouth to swallow it, then after the abdomen expands, exhale gently through the nose. Each puff-swallow-abdomen push must be coordinated—crucially, never open the mouth during swallowing to avoid external Qi entering and causing illness. Maintain mental calmness and gentle movements throughout the entire process.

Master Yanling (a Daoist cultivation expert) records a breathing regulation method in the Scripture on Ancient and Modern Qi Absorption: Each inhalation and swallowing of Qi must be performed slowly, as swallowing too quickly may cause stagnation and pain in the chest. Beginners should start with 50 swallows per session, gradually increasing to 100, 200, then 300. Under special circumstances, maintain at least 20-30 swallows. This can be practiced whether walking or sitting in stillness, adapting flexibly to one's condition.

When beginners experience belching, they should immediately swallow back the ascending Qi, preventing its dissipation. (Commentary by Sangyuzi: True primordial Qi should be soft and smooth—belching Qi cannot be genuine primordial Qi. However, beginners must forcibly control it due to blocked Qi channels initially. When genuine Qi becomes abundant, this will naturally improve. If this occurs repeatedly, it indicates the Qi sea cannot contain it and may instead disturb the turbid Qi in the five viscera, at which point one should not force it.) If turbid Qi is felt in the lower abdomen, it may be expelled without hindrance.

Each regulated breath and swallow should maintain a gentle rhythm—never too hurried—avoiding throat sounds. Swallowing too hastily may cause obstruction in the lower burner's Qi mechanism, potentially leading to rectal prolapse, requiring special caution. Through persistent Neidan (internal alchemy) practice, Qi will naturally flow unimpeded, allowing practice anytime—beginning when hungry and stopping when full.

During breath regulation, visualize Qi flowing through the five viscera and six bowels, dispersing through the palms and soles, the three passes (upper, middle, and lower Dantian), the nine orifices, and joints. For bodily ailments, guide Qi to impact affected areas—this can cure all diseases.

For those practicing Qi absorption to replace food (bigu), don't count breaths—just maintain abdominal fullness without overburdening digestion. When hungry, regulate breath 3-5 times with mindful rhythm control. Avoid practicing while supine, as this hinders Qi descent and harms heart-lung function. When Qi harmonizes, the abdomen may produce sounds—the ignorant mistake these for harmful stomach emptiness, when in truth they resemble thunder and lightning, transforming yin Qi to nourish joints—this is profound cultivation.

While Qi absorption methods vary, none qualify as true marvels without this "conscious breath control" (gunu). Some attempt "sitting in forgetfulness" (zuowang) prematurely—before mastering Qi absorption and achieving smooth Qi flow—only to become fatigued without results. Authentic gunu simply lets natural Qi circulate through the viscera. Persistent practice leads to immortality—why chase external thoughts or attract outer Qi? Remember: when Qi exhausts, Shen (spirit) scatters; when Shen departs, life ends. Thus guarding primordial Qi is fundamental.

This passage explains the specific methods of "ingesting Qi" (fuqi, absorbing the essence of heaven and earth through specialized breathing techniques) and "guiding Qi" (daoyin, physical movements coordinated with breathing) in Daoist cultivation.

Practice should be conducted during leisure time. Begin by gently expanding the abdomen while performing ten to twenty swallowing motions to fill the intestines and stomach with Qi. Then, through focused visualization (cunsi), direct the Qi to circulate through the limbs. Even during busy daily activities, one can perform a simplified version with a single swallowing motion coordinated with Qi circulation, though the hands and feet should maintain contact with solid objects.

The key to cultivation lies in maintaining a mind free of distractions and forgetting physical form. This allows turbid Qi to dissipate from the limbs while refined Qi gathers in the "sea of Qi" (qihai, the Dantian). Persistent practice will naturally lead to the formation of an "internal elixir" (neidan, literally "inner embryo"), at which point one may experience thunder-like sensations in the joints. At this stage, rotate the abdomen to harmonize the Qi. Before practicing fuqi and daoyin, first stretch the limbs. Coordinate swallowing Qi with turning left and right while visualizing the Qi entering the bone joints to establish continuous circulation.

Ancient scriptures state that authentic methods of Qi circulation and guidance are rarely transmitted through written words. When practicing fuqi while hungry, wait until the abdomen is fully filled with Qi. After eating, wait until the food is digested (the original text notes that "fullness" may be a scribal error for "drinking," as practitioners should generally avoid overeating). Those not specializing in fuqi and daoyin should only practice during leisure time, not arbitrarily.

The ideal environment for practice is a quiet, enclosed room, avoiding windy high places. Halt practice during extreme weather or temperatures, resuming only when the body is dry and Qi is calm. To maintain slender limbs, practice daoyin regularly. Consistent, timely practice preserves mental clarity, prevents aging, avoids fat accumulation, and wards off various illnesses.

Many mistakenly consider fuqi and "embryonic breathing" (taixi, advanced breathing techniques) as separate practices. In truth, taixi naturally emerges from prolonged fuqi practice. Extended cultivation causes clear Qi to condense into an "embryo" while turbid Qi naturally dissipates. Mastery may even enable one to enter water without drowning or fire without burning. However, some erroneously focus on holding their breath for extended periods, which instead blocks the Qi of the five organs, rendering their efforts futile. Nowadays, many practitioners of fuqi...

When practicing breath cultivation methods, forcibly holding one's breath by clamping the mouth and constricting the nostrils can actually harm the body. The key lies in allowing the breath to flow naturally and continuously—forcing its suppression will only produce the opposite effect.

Some ask: Since both internal Qi (the body's true energy) and external Qi (breath energy) originate from the five organs, why are the exhalation and inhalation methods different? This understanding is mistaken. External Qi is simply the air we breathe; after entering the body, it circulates through the meridians (the "Rong-Wei" refers to the meridian system) and does not directly arise from the five organs. When cultivating internal Qi, one draws in true energy through abdominal movement (the "Stomach Sea" refers to the Dantian region), and upon completion, it naturally closes, while external Qi adjusts accordingly. Forcibly blocking the mouth and nose can cause Qi stagnation, which in turn harms the five organs—this contradicts the very purpose of health cultivation. While holding the breath may be tolerable when healthy, forcing it when weak can easily lead to loss of control and become dangerous. Cultivating internal Qi yields twice the result with half the effort and should be diligently pursued.

Regarding the sequence of Daoyin (a health-preserving practice combining movement and breath coordination): Those with deep foundations should move first and regulate breath afterward, while beginners should regulate breath first and move afterward. This is because the former naturally expels turbid Qi through movement, whereas the latter, if performing Daoyin afterward, may allow turbid Qi to stagnate in the joints. This reflects differences in the refinement of practice—not distinctions of wisdom or foolishness—for this path is not one to be lightly cultivated by the uninitiated. It emphasizes practice over empty talk.

The Celestial Master (referring to accomplished Daoist practitioners) teaches: Though the method of drawing in Qi is singular, exhaling has six distinct approaches. Once breath mastery is achieved, the six-word formula—"Chui, Hu, Xi, He, Xu, Si"—can be used to regulate body and mind. Specific applications include: using "Chui" to dispel cold in winter, "Hu" to release heat in summer, "Xi" to expel wind, "He" to relieve restlessness and regulate lower-body Qi, "Xu" to dissolve stagnation, and "Si" (pronounced "chǐ") to clear internal heat. Ordinary people often use "Hu" and "Si," but adepts avoid prolonged use of abrupt breaths like "Xu" and "Si." Those who master these six breath-regulation methods may ascend to the realm of celestial immortals.

Ordinary people are often troubled by emotions like joy, anger, sorrow, and pleasure, as well as desires and various harmful influences (Xieqi). Their mouths are never free from the five strong flavors—pungent, salty, sweet, sour, and bitter. If one forcibly practices breath retention under such circumstances, the turbid energies within the body cannot be thoroughly cleansed. Those who have truly attained the Dao (the Way) are free from distracting thoughts and desires, their bodies filled with the vast, upright Qi (vital energy). Why would they need to deliberately practice breathing exercises? For them, forced breathing is as unnecessary as digging holes in a dam.

When practicing Qi absorption methods, one should visualize the planet Mars (Yinghuo Star) in the south after each session. Imagine a red luminous pearl entering through the Heavenly Gate (Baihui point) and flowing through the five viscera and six bowels, filling the entire body with this Yang energy. Persisting in this practice daily allows the Yang energy to dissolve Yin influences and eliminate the harm caused by the Three Corpses (the three malevolent spirits believed to reside in the human body according to Daoist teachings). The ancient immortal Master Juanzi passed down an oral teaching: one can refine the body with fire, but this fire is not natural Yang energy. Forcibly cultivating it may damage the Shen (spirit) and should not be attempted lightly. The truly profound methods are secretly transmitted by realized adepts and require sincere, unwavering practice without doubt.

Sangyuzi (likely a commentator) argues that debating whether fire energy is natural is unnecessary. When practicing visualization, why distinguish between natural and unnatural? Just as immortals use fire in alchemy, the fire of Mars and the fire of alchemy are both natural phenomena of heaven and earth—there is no need to make artificial distinctions.

During Daoyin (guided stretching) and Qi absorption practices, clothing should be loose. Tight garments obstruct the flow of Qi, causing discomfort in the Qihai (Dantian, the energy center). Sangyuzi explains that "damage" here refers to hindering Qi circulation, not actual depletion of vitality. Regardless of season, daily life and diet should maintain warmth, avoiding sour, salty, or greasy foods that harm the five viscera. Particularly avoid pork, dog meat, and raw cold fruits, as these disrupt organ functions and unsettle the mind.

On the essential method of "gathering Qi and Shen": the spirit must concentrate in emptiness (Sangyuzi clarifies this "emptiness" refers to the state of non-being) while simultaneously abiding in substantiality ("substantiality" meaning Jing, the essence). The mind must remain aware—when calm and desireless, the Shen flourishes and Qi naturally harmonizes. In this state, simply follow the natural flow; the longer one practices, the greater the effect. When the body's Qi reaches complete tranquility, this is called "Joy of Heaven" ("Heaven" meaning the empty, serene natural state). Attaining this brings longevity. Understand that emptiness exists beyond the body and within it. Prolonged practice reveals this truth, yielding genuine wisdom.

Ma Xuzhong (also known as Ma Shengbai) attained inner wisdom through prolonged silent cultivation. As his practice deepened, this inner clarity gradually merged with his vital essence (Jing) and energy (Qi). When internal essence harmonized with external realization, he attained communion with the Dao. The Dao manifests through De (Virtue/Power), which expresses as benevolence in its unified form and as righteous action when differentiated.

In practice, note that vital energy ascends from the crown (upper Dantian) during the day and returns to the abdomen (lower Dantian) at night. Cultivate the abdominal region with the same attention given to the head—maintain dignified posture externally while nurturing reverence and integrity within. When opportunities arise, respond without distracting thoughts, aligning only with virtuous intentions. This perfect integration of spirit (Shen) and energy (Qi) with the physical body achieves the state of "Great Accord," naturally receiving celestial protection.

The essential method involves: The primordial spirit (original consciousness) resides in the emptiness of the heart center, connecting with the upper Dantian; while the primordial energy gathers in the substantial region of the intestines (specifically the area anterior to the kidneys and superior to the bladder). This zone requires warm nourishment, but excessive heat proves detrimental.

Daily practice: Regularly close the eyes to gaze inward at the lower Dantian. After performing any beneficent deed for others, joyfully turn the inner gaze to the heart while gratefully affirming: "The divine energy within manifests through my form, enabling my communion with the Dao." Thus celestial auspiciousness descends—here "celestial" refers to the numinous Qi of emptiness; mastery of this energy signifies profound attainment.

Specific Qi cultivation: During intervals of breath practice, find a quiet chamber. Loosen hair, remove outer garments, and recline supine with limbs extended. Prepare a clean mat, allowing hair to cascade freely. After stabilizing respiration, suspend breath until discomfort arises before releasing. If breathing becomes labored, regulate seven or eight cycles before resuming. Beginners should practice about ten repetitions daily to prevent Qi stagnation at the body's surface that may cause illness. As skill deepens, gradually increase to twenty or thirty, even forty or fifty cycles according to one's capacity. This practice progressively opens energy passages, unblocking joints and pores throughout the body.

(Sangyuzi's commentary: The "celestial" mentioned here refers to the Dao of nature, not the visible sky.)

When practicing breath regulation (a method of nourishing life through controlled breathing), if after twenty or thirty breaths you feel your entire body moist or slightly sweating, this indicates the technique is beginning to take effect. In the initial stages of practice, you may stop as soon as you feel the breath flowing smoothly and moistly. Later, gradual sweating will occur—this is a positive sign.

Upon experiencing these reactions, remain calm and lie quietly without immediately rising or exposing yourself to wind. After the sweat has fully emerged, slowly rise to dress and walk gently, speaking little and minimizing distracting thoughts. This allows the Qi to harmonize and the mind to clarify, ultimately achieving effects such as bodily lightness, bright eyes, and unobstructed meridians. As the Huangting Jing (Scripture of the Yellow Court) states: persistent practice can eliminate calamities and illnesses, dispel the dangers of tigers and wolves, and even delay aging.

The optimal times for practice are at night or midday, when the spirit is fresh and clear. Sit upright and regulate the breath as previously instructed. During practice, maintain focused diligence without slackening. If drowsiness arises, follow nature’s course and sleep—do not force practice, as this may lead to chaotic thoughts and disharmonious Qi. Beginners may often feel drowsy, but once the body’s righteous Qi becomes abundant, this will cease. (Commentary by Sangyuzi: Practice values persistence but not compulsion; it must follow natural principles.)

Daily practice is unnecessary. Every five to ten days, if you feel stifled in the limbs or obstructed Qi, then practice. When no discomfort is present, frequent practice is unnecessary. (Sangyuzi adds: Only when Yin and Yang are balanced can problems be avoided. Forcing practice against natural principles is like Shennong’s excessive rain-seeking, which instead caused drought—counterproductive.) The same principle applies to massage and regulation.

Regarding the "Method of Releasing Qi" (a practice for relaxing body and mind): During practice, keep the limbs relaxed and eliminate distracting thoughts, whether sitting or lying. Allow the Qi to flow naturally, the entire body utterly relaxed as if boneless, the consciousness hovering between presence and absence, fully merging into this state of emptiness. (Sangyuzi remarks: This state transcends the distinction between self and other, reaching a higher realm of luminous clarity.)

This passage discusses two key Daoist cultivation methods: breath retention (biqi fa) and breath regulation (tiaoxi fa).

The essence of breath retention practice begins with calming the shen (spirit) completely, entering a state of "emptiness of all things." At this stage, the body's meridians naturally relax and bodily fluids flow freely. One then swallows ten to twenty mouthfuls of qi, maintaining naturalness without forceful mental control. With consistent practice, turbid qi will gradually exit through the pores, rarely requiring oral expulsion. Practitioners should progressively adjust their breathing rhythm from ten to one hundred cycles. When the limbs feel as refreshed as after bathing, the method proves effective. Whether sitting, lying, or walking, maintaining physical and mental relaxation during practice allows jing (essence), qi (vital energy), and shen to accumulate daily.

The Huangting Jing (Yellow Court Scripture) mentions that when body and mind are tranquil, maintaining wuwei (non-action) while letting the body relax naturally and aligning consciousness with the Dao leads to the ideal state. Advanced practitioners with stable shen naturally avoid illness, while those of moderate aptitude might experience discomfort due to external disturbances or improper methods.

Should discomfort arise, practitioners may lie supine in a quiet room with limbs naturally spaced four to five inches apart (using warm blankets in winter). After calming the mind and regulating breath, retain qi while mentally guiding it to affected areas until breathlessness occurs, then exhale slowly. Initial panting will normalize after six to seven breath adjustments. Repeat this ten to fifty times until the affected area becomes moist with sweat. Dawn or midnight practice yields optimal results.

These methods emphasize physical/mental relaxation and natural breathing, using breath regulation to clear meridians and expel pathogenic qi. Cultivation should progress gradually without forcing results.

This scripture explains the method of using intention to guide internal Qi (the vital energy in Daoist cultivation) for healing illnesses. If pain occurs in the left hand, one should direct the internal Qi to the left hand through focused intention; if in the right hand, guide it to the right hand; if in the head, channel it to the head. Only when actual therapeutic effects are observed can one truly comprehend how the mind can command Qi, and how Qi responds to mental intention with divine swiftness and precision.

Master Yanling (a renowned Tang Dynasty Daoist) compiled in this classic the essential techniques of both traditional and innovative methods of Fuqi (a Daoist practice involving breath regulation and mental focus for health preservation and healing). Here, particular emphasis is placed on the coordinated relationship between intention and internal Qi, demonstrating how concentrated mental focus can precisely control the pathways of Qi circulation.