《幼真先生服內元氣訣》

"Master Youzhen's Formula for Ingesting Inner Qi" - A Modern Interpretation:

In the preface, Master Youzhen states: The human form relies on Qi (vital energy) for sustenance, while Qi in turn depends on the physical body. When Qi is abundant, the body remains strong; when Qi is exhausted, life ceases. Therefore, all who cultivate longevity invariably refine their physical form and nurture their Qi to prolong life. The body and Qi exist in mutual dependence—this principle is perfectly clear.

For over thirty years I sought the true meaning of the Dao, exhaustively studying the classics yet never attaining full understanding. Then during the Tianbao era, while returning from Northern Peak, I encountered the realized adept Wang Gong of Mount Luofu at a roadside station. Seeing my sincere desire to learn, he transmitted to me the methods of breath regulation and essential formulas for self-cultivation. Master Wang emphasized this crucial point: The essence of Daoist practice lies not in written scriptures, but in the oral secrets passed from teacher to disciple. Those methods that involve cultivating the essences of sun and moon (Two Luminaries), the Qi of Five Phases (Five Sprouts), or the six-wu temporal cycles—these all belong to "external Qi." Such vigorous energies are unsuitable for ordinary practitioners. Authentic "inner Qi" refers to embryonic respiration, an innate human capacity requiring no external seeking. Yet without a true master's oral instructions, no amount of arduous practice will succeed.

Master Wang often quoted Laozi's saying: "My life is my own, not Heaven's decree," explaining: "I share the same origin and Qi with Heaven and Earth—how could Heaven and Earth possibly control my life and death?" This constitutes the core meaning of cultivation. Having received these secret methods, one must transmit them with utmost caution, never revealing them carelessly.

[Practical Methods - First Essential Formula]

For practicing Qi ingestion, select an elevated, dry, and immaculately clean location. The chamber need not be spacious but must be thoroughly windproof. During practice, burn incense for purification (avoid strongly scented varieties). The meditation bed should be soft and thickly padded, with bedposts slightly elevated (The Declarations of the Perfected records: A bed three chi high wards off ghostly disturbances, as spirits often harm people through terrestrial Qi).

"Master Youzhen's Method for Ingesting Internal Qi" Explained:

This cultivation method emphasizes regulating bedding temperature, with slightly warmer conditions being optimal in winter. The pillow should be about two inches high, level with the back. The ideal practice times are midnight when yang energy arises, or during the fifth watch (3-5 AM) upon waking - at these moments one should first gently expel turbid qi from the abdomen through the mouth nine times. In truth, whenever the weather is calm and the stomach empty, practice is suitable.

Key steps:

Close the eyes and knock the teeth together 36 times to awaken the body's spirits (shen). Using fingertips, massage the eye corners and nose wings, rotate and rub the ears, then gently stroke the face (this constitutes the "Daily Routine of Perfected Persons"). Coordinate with daoyin exercises to mobilize the joints. Press the tongue against the palate, and when saliva fills the mouth, swallow it in three portions while visualizing the stomach deity receiving this numinous fluid to nourish the five organs - this can make one's complexion radiant.

During practice, maintain mental clarity like withered wood - thoughtless and desireless - with the body relaxed as if draped clothing. Through inner vision (observing the body internally) and reverse listening (focusing inward), eliminate distracting thoughts. All movements should be performed with eyes closed and hands in the "firm grip" position (thumb pressing the palm while four fingers form a fist), only opening fingers during exhalation. Beginners whose qi channels aren't yet unobstructed must practice for a hundred days or half a year until palms sweat before formal firm-grip practice.

The Yellow Court Scripture states: Sealing the three passes (mouth, hands, feet) while firmly gripping and swallowing saliva can naturally lead to grain abstention, eliminate the Three Corpses (Daoist concept of three malevolent spirits in the body), and prolonged cultivation may grant longevity.

[Expelling Turbidity Method]

Before sleep, lie flat with firm-grip fists pressed between the breasts, knees bent and hips raised. While holding breath, visualize qi in the sea of qi (dantian) rotating outward, finally exhaling 9-18 times using the "he" sound technique - this clears stagnant food and turbid qi.

[Qi Regulation Method]

The nose serves as the celestial gate (qi intake), the mouth as the earthly portal (qi outlet). One must inhale through the nose and exhale through the mouth - reversing this causes qi inversion and illness. Breathing should be soft and continuous, as subtle as a goose feather touching the nose tip. After each inhalation, hold the breath while silently counting to 120 before gently exhaling.

"Explanation of Master Youzhen's Method for Ingesting Internal Qi"

On the Method of Swallowing Qi (Fourth Technique):

The key to cultivating internal qi lies in proper swallowing. Ordinary people often mistake external breath for internal qi—this is incorrect. Those practicing breath regulation must pay special attention to distinguish between them. The human body is inherently endowed with the primordial qi of heaven and earth, and internal qi naturally circulates within. During each exhalation and inhalation, the internal qi resonates with external breath, and the qi from the Dantian (energy center) rises to the throat along with the exhaled breath. As the exhalation nears completion, close the mouth and swallow continuously, producing a "gurgling" sound. Men should guide the qi downward from the left side, women from the right, passing through the twenty-four spinal vertebrae with a clear, droplet-like sound. This clearly distinguishes internal from external qi. Use intention to guide the qi and massage the area (the Dantian is located three inches below the navel, known as the lower Dantian) to help the qi swiftly return to the "sea of qi." Beginners, whose upper burner (upper body energy pathways) is not yet open, must assist with hand massage; once the pathways are clear, this is unnecessary. Three consecutive dry swallows are called "clouds moving," while swallowing with saliva is called "rain descending." Beginners whose qi is not yet flowing smoothly should progress gradually and avoid rushing into continuous swallowing. It takes about a year for the qi to flow smoothly and three years to achieve mastery. If the qi does not move smoothly at first, simply hearing the "gurgling" sound descending directly to the Dantian is sufficient.

On the Method of Circulating Qi (Fifth Technique):

Behind the lower Dantian are two acupoints (referring to the Mingmen and related points) connected to the spinal meridians, which ascend to the Niwan Palace (the Baihui point at the crown of the head, referred to as Niwan in Daoist terminology). After each set of three swallows, immediately focus on the qi gathered in the lower Dantian and use intention to direct it to these two points. Simultaneously, visualize two streams of qi descending from the crown of the head, passing through the face, neck, and arms, all the way to the fingertips, completing a microcosmic orbit.

(Note: The "twenty-four vertebrae" refer to the human spine's twenty-four segments; "clouds moving and rain descending" borrows natural phenomena to metaphorically describe meditative states; "Niwan" is a Daoist term referring to the region of the Baihui point at the top of the head.)

The "Master Youzhen's Method for Ingesting Internal Qi" outlines Daoist practices for cultivating internal energy. Here's a plain explanation:

[Practice Pathway]

From the chest to the middle Dantian (the heart center area), internal Qi first nourishes the five organs before descending further. It moves through the lower Dantian (three inches below the navel), down to the knees, and finally reaches the Yongquan acupoints (the center of the soles). Just as the earth requires rain to nourish all things, the turbid Qi within the human body also needs to circulate and be expelled.

[Key Principles]

1. Dispersing Qi Method: Extend fingers fully (don't make fists), allowing turbid Qi and stagnant blood to exit through the extremities. Each complete cycle counts as "one circulation" – maintaining this flow prevents illness.

2. Breath Retention Method:

• Beginners: Swallow after holding breath 36 times counts as preliminary achievement (those not yet fully fasting should eat lightly and maintain an empty stomach)
• Daily practice: Complete 10 cycles from morning till night, totaling 360 breath-swallows
• Preliminary standard: Accumulate 3,600 breath-swallows
• Advanced standard: Achieve either 1,200 breath retentions or 1,200 breath-swallows (called "Great Embryonic Breathing")

[Detailed Practice]

1. Choose quiet time to enter meditation space, remove outer garments, loosen hair and lie flat

2. Extend arms naturally without clenching fists, spread hair loosely on the mat

3. After regulating breath, swallow Qi and release mental focus when reaching breath-holding limit

4. Exhale when feeling suffocated, adjust when panting, continue when breathing stabilizes

5. Beginners should start with few repetitions and gradually increase

[Important Notes]

• Swallow all saliva produced in mouth; while it moistens organs, it cannot nourish the brain
• Essential to combine with specific breathing techniques (Qi interaction) to make Jing (essence) ascend
• Merely swallowing internal Qi without coordinated breathing is ineffective

The text also mentions other methods like refining Qi, surrendering Qi, and distributing Qi – practitioners may study related chapters for details.

Interpretation of "Master Youzhen's Method for Ingesting Internal Primordial Qi"

The method for cultivating internal primordial Qi begins with practicing ten breaths at a time, gradually increasing to twenty or fifty until a light sweat appears over the body. This reaction indicates the method is taking effect. At this stage, maintain a tranquil mind, remain lying down without immediately rising, and avoid exposure to wind. This is an excellent practice for prolonging life, but it must only be performed when one is fully alert. If you feel your breath becoming disordered or drowsiness setting in, do not force the practice. When experiencing soreness or stiffness in the limbs, you may still practice—there is no need to adhere to a fixed daily schedule. Simply perform the method whenever your spirit feels clear and refreshed, even if intervals of five or ten days pass between sessions.

Seventh Technique: Releasing Qi (Weiqi Jue)

The key to releasing primordial Qi lies in maintaining bodily harmony, allowing the breath to flow smoothly and the spirit to remain tranquil and unhindered. This can be practiced whether walking, standing, sitting, or lying down. Assume the appropriate posture and regulate the breath, either reclining or seated, entering a state of thoughtlessness, deep stillness, and emptiness—letting the mind become as vast as the void. Adjust the breath in this manner for ten to twenty cycles, always following natural rhythms without forcing control. Over time, primordial Qi will begin to emanate from every pore, eliminating the need for ordinary mouth and nose breathing. Persistent practice will unblock all meridians, bestow a radiant complexion, and refresh the spirit, leaving the body feeling as if newly cleansed.

Eighth Technique: Breath Retention (Biqi Jue)

If illness suddenly arises due to improper cultivation, immediately retreat to a quiet chamber, assume the posture for Qi ingestion, and regulate the breath while swallowing Qi. Focus the mind intently on the afflicted area, holding the breath as you direct intention to attack the ailment. When the breath can no longer be held, exhale, then immediately swallow Qi again and repeat the process. Perform this "attack" twenty to fifty times per session, stopping only when the affected area becomes moist with sweat. If the condition persists, repeat the method during the late-night watch (3–5 a.m.) or at dawn. Whether the illness manifests in the head, face, hands, or feet, this method of guiding Qi with intention can prove effective—such mind-led Qi circulation possesses even more remarkable efficacy than manual healing techniques.

(Note: The term "Qi" (炁) refers to Primordial Qi, a core concept in Daoist cultivation denoting the vital life force within the body. The Huangting Jing (Scripture of the Yellow Court) is a pivotal Daoist text on health preservation. "Fifth Watch" (五更) indicates the predawn hours between 3 and 5 a.m.)

"Master Youzhen's Formula for Ingesting Internal Qi" Explained in Plain Language

Formula for Transmitting Qi (Section 9)

When using one's own Qi to heal others, first diagnose the condition of the patient's five viscera and select the corresponding directional Qi. Have the patient face a specific direction, calm their mind, and focus their spirit. Then, the practitioner channels Qi into the patient's body. After transmitting the Qi, instruct the patient to swallow it, which will disperse the pathogenic influences.

Six Qi Formula (Section 10)

The six breath-regulation methods are: Xu (嘘), He (呵), Si (呬), Chui (吹), Hu (呼), and Xi (嘻). The first five correspond to the five viscera, while the last regulates the Sanjiao (三焦, the three energy regions of the upper, middle, and lower body).

Specific Applications:

• Si (呬) corresponds to the lungs and treats nasal congestion, colds, fatigue, and skin conditions. Use the Si breathing method for regulation.
• He (呵) corresponds to the heart and treats dry mouth, Qi stagnation, and heat syndromes. Exhale forcefully (He) for severe heat, gently for mild heat.
• Hu (呼) corresponds to the spleen and treats indigestion, bloating, and chest oppression.
• Chui (吹) corresponds to the kidneys and treats cold lower back, ear disorders, and declining sexual function.
• Xu (嘘) corresponds to the liver and treats red eyes and other liver-fire symptoms.
• Xi (嘻) regulates the Sanjiao and treats systemic Qi stagnation.

Though each of the six Qi methods has its focus, since the heart governs the whole body, the He method alone can also address many ailments.

Formula for Regulating Qi and Fluids (Section 11)

Eating grains generates turbid Qi in each of the viscera, which, combined with Sanjiao Qi, exits through the mouth. Morning breath is a manifestation of this turbid Qi. For heat syndromes like dry mouth, bitterness, sore throat, or loss of appetite, open the mouth wide and exhale (He) 10–20 times. Simultaneously perform Ming Tian Gu (鸣天鼓, "Drumming the Heavenly Drum")—tapping the back of the head lightly with fingers—7 to 9 times, then swallow the saliva. Repeat until the heat symptoms subside.

(Note: Terms like Sanjiao and Ming Tian Gu are unique to Chinese medicine, referring respectively to the three body regions and a health-preservation massage technique.)

"Master Youzhen's Formula for Ingesting Internal Primordial Qi" primarily discusses dietary regulation methods during Qi ingestion practice, divided into two sections:

The first section explains how to assess physical condition through oral fluids:

• If clear, sweet saliva is produced, it indicates dissipated internal heat and balanced cooling of the five viscera
• If the saliva tastes bland or cold, accompanied by frequent yawning, chest oppression, and loss of appetite without thirst, these are signs of bodily cold requiring the "chui" breathing technique (a Daoist respiratory regulation method) to warm the body
• Practice should cease when oral comfort and mental harmony are achieved
• Quoting the Huangting Jing (Yellow Court Classic): "Nourish the spiritual roots (referring to bodily foundations) with oral fluids—persistent cultivation brings longevity." It further states regular swallowing of spiritual fluids prevents calamities and illnesses

The second section details specific dietary principles:

1. Food selection guidelines:

• Post-Qi ingestion requires mindful eating sequences
• Beneficial foods should be consumed regularly, harmful ones permanently avoided
• Recommended foods: light congee or sesame porridge in mornings (strengthens spleen Qi and generates fluids), plain noodles or pancakes at noon (avoid scalding temperatures)
• Chive and shallot broth is excellent; staple recommendations include japonica rice and barley flour
• Special circumstances permit dried venison (prohibited during purification periods)
• Avoid fowl and game meat on days governed by the Thirty-Six Avian Deities
• Moderate consumption of dates, chestnuts, and sweet cakes allowed

2. Dietary prohibitions:

• Better undereating than overindulgence—satiety harms heart Qi
• Strictly avoid hot noodles and radish broth
• Gradually reduce salty, sour, and pungent foods
• Exhale turbid Qi after meals

3. Key considerations:

• Qi practitioners have sensitive digestion—avoid raw, cold, sour, slippery, sticky, hard, or spoiled foods
• Accidental consumption may cause mild discomfort—normally consume soft foods
• Ingest Qi three to five times before eating; may accompany with several raw pepper corns
• Post-meal consumption of three pepper corns aids digestion, regulates Qi, expels turbidity, and supports upright Qi
• Long-term pepper use also resists temperature extremes, improves vision, and promotes hair growth (detailed in Taiqing Jing/Great Clarity Classic)

(Note: The character "炁" shares meaning with "气", referring to bodily energy; "triple burner" (sanjiao) is a Chinese medical concept denoting three metabolic regions—upper, middle, and lower)

This passage from The Inner Qi Formulas of Master Youzhen discusses dietary prohibitions and remedies during Neidan (internal alchemy) practice:

When cultivating Qi, if you feel turbid energy sinking downward, release it immediately—never suppress it, as this may cause illness. On an empty stomach each day, drinking one or two small cups of clear wine (warmed in winter, cooled in summer) can assist the circulation of upright Qi and disperse pathogenic energies. However, never overindulge—drunkenness damages the Shen (spirit) and shortens lifespan. If social obligations require drinking, immediately perform the "He" exhalation method (a Daoist breathing technique) three to five times after drinking. For heavier consumption, exhale deeply a dozen times to expel alcohol's toxicity.

For routine regulation, slowly drinking one or two liters of wine won’t cause intoxication or affect appetite. But avoid polluted areas like workshops, funeral sites, or livestock pens—these turbid energies severely harm upright Qi. If accidentally exposed to foul Qi, immediately hold your breath, close your eyes, and leave quickly. Afterwards, cleanse internally by drinking a cup or two of wine. If turbid Qi lingers, adjust your breathing to expel it, swallow fresh air with mindful intention, and massage your abdomen. Chewing Sichuan pepper or drinking wine can also help disperse stagnant Qi.

The effects of inner Qi cultivation manifest gradually: meridians open in the first year, blood vessels in the second, and by the third year, primordial Qi consolidates. At this stage, occasional lapses won’t hinder progress. Swallowing Qi a thousand times daily isn’t excessive—persistence reverses aging. Primordial Qi transforms into saliva, saliva into blood, blood into Jing (essence), Jing nourishes marrow, and marrow strengthens bones. After nine years, the practitioner undergoes complete bodily renewal—the 36,000 divine spirits (symbolizing vital energies) within become immortal youths, attaining the state of a "Zhenren" (Perfected Being).

The Huangting Jing (Yellow Court Classic) states that sustained practice tightens joints, fortifies organs, and achieves the realm where "inner Qi doesn’t escape, outer Qi doesn’t invade"—making one impervious to extremes of weather or weapons. Like towering mountains, such protection becomes unshakable.

This scripture presents two essential methods for health cultivation and spiritual practice: the Grain Abstinence Method and the True Essence Preservation Method.

Grain Abstinence Method (Fasting Technique):

If a practitioner can diligently follow the previously described techniques for three years, their body will be filled with righteous Qi (vital energy), their marrow will become robust, and the Hundred Spirits (various life energies within the body) will settle into their proper places. The Three Corpses (three malevolent spirits believed to reside in the human body according to Daoist teachings) will naturally dissipate. At this stage, one will spontaneously lose the desire to consume grains, and fasting will occur effortlessly. When hunger arises, simply swallow Qi (absorb primordial energy) as needed, without rigid adherence to a schedule. With prolonged practice, one will naturally grasp its rhythm, eliminating any need for external medicines. Those who constantly rely on drugs often lack understanding of proper Qi absorption (breathing and energy circulation techniques), making it difficult for them to achieve true physical vitality.

True Essence Preservation Method (Conserving Jing and Nourishing Qi):

Most people indulge their desires and harm their life force, regretting only when death approaches. The truly wise cultivate health before illness arises, gathering their Shen (spirit) and returning to the Dao (the Way). Here, the "Dao" refers to primordial Qi—Qi governs the Shen, and the Shen is the foundation of life. Cherishing Jing (essence) extends one’s lifespan. As the Huangting Jing (Yellow Court Scripture) states: "Nourish your essence as carefully as tending a jade tree, and you may reverse aging." The path to longevity strictly forbids unrestrained sexual indulgence, which drains life energy like a breached sea or a withered tree. Throughout history, those who achieved longevity all prioritized preserving their essence. Many practice breath regulation yet fail to curb desire, ultimately unable to escape calamity. Thus, it is people who stray from the Dao of cultivation—not the Dao that abandons them.

(Note: The "Three Corpses" are a Daoist concept referring to three malevolent spirits residing in the upper, middle, and lower Dantian (energy centers). "Huangting" denotes a vital internal area in cultivation. "Yin Dan" refers to the energy body formed through internal alchemy.)

This passage explains the Daoist practice of "ingesting Qi and embryonic respiration" (fuqi taixi), which teaches methods for nourishing life through breath control and swallowing saliva. Here's a simplified interpretation:

Begin with preparatory steps: Tap your teeth together 36 times, then rotate your head to the right like a turtle extending its neck. When you feel Qi rising to your throat, swallow it down—repeat this three times. Next, close your mouth and stir your tongue around the inside and outside of your mouth until saliva accumulates, then tilt your head back and swallow. This practice nourishes the "Mud Ball" (niwan, a cranial acupuncture point) above and moistens the Five Viscera below.

Laozi said: Just as sweet rain nourishes all things, saliva can moisten the Five Viscera. Practicing this day and night enables one to attain the Dao—ascending as an immortal above or prolonging life below. When physical ailments occur, visualize directing Qi to the affected area for healing. True Qi (Zhenqi) disperses turbid Qi (Zhuoqi), leaving one refreshed and clear-minded.

The scripture emphasizes: Human life depends on Qi—its loss brings death. The key to life and death lies entirely in Qi regulation. Proper breath cultivation leads to health and longevity. Specific methods include:

1. At midnight and dawn, stretch your legs, make fists, and extend your arms about 15cm from your body

2. Use a pillow no higher than 6cm

3. Close your eyes and swallow saliva as described earlier

4. After washing, drink warm wine to nourish Qi and moisten the Six Hollow Organs

These are secret methods from immortals of Mount Emei. The Most High Lord Lao (Laojun) said: The true spiritual medicine resides within the human body—no need to seek it in famous mountains. The practice is simple: at dawn, stretch your legs, breathe evenly, interlace fingers behind your neck, stretch your head forward and back, rotate left and right, then swallow saliva 20 times. For ailments, increase to 30 swallows to regulate Qi and cure illness.

A final warning: These precious methods must not be casually taught to unworthy recipients, lest misfortune extend to three generations.