《服氣精義論》

"Treatise on Absorbing Qi and Refining Essence" Explained in Plain Terms:

The Taoist master Baiyunzi of Tiantai (monastic name of Sima Chengzhen of the Tang Dynasty) expounds:

Qi is the most subtle manifestation of the Dao. When qi begins to stir and operates mysteriously, it generates the "One" (referring to the undifferentiated primordial state). Thus the primordial qi exists complete within the Great Beginning (Taiji, the initial stage of the cosmos). This "One" represents the Dao's state between formlessness and form - when it flows, transforms and condenses into shape, it divides into yin and yang qi, whereupon heaven and earth separate from the Supreme Ultimate. Therefore all things acquire form, and spirit manifests through myriad phenomena.

Among all physical forms, only humans embody perfect balance; among all spiritual manifestations, only humans possess supreme intelligence. Humans stand alongside heaven and earth as the Three Powers (heaven, earth and humanity), harmonizing yin-yang and gathering the essence of the Five Phases (Wood, Fire, Earth, Metal, Water). This enables them to comprehend profound mysteries and cultivate immortality. Though methods for achieving immortality vary, their fundamental principles converge: some attain ascension by ingesting the Golden Elixir (Jindan) and jade nectar, others achieve transformation through purification rituals (Zhaijiao) and cultivation. But mineral-based elixirs require great expense and are difficult to obtain, while cultivation techniques demand prolonged practice.

For those seeking swift results and specialized attainment, refining qi proves most mysterious. The Yellow Emperor said: "Those who eat grains remain intelligent but short-lived; those who consume qi become divine and long-lived; those who completely abstain from food may achieve deathlessness." The Perfected Ones teach: "The foundation of enduring cultivation lies in nourishing life; the key to sustained practice rests in absorbing qi." Only with abundant qi can one survive; only through survival can one cultivate the mind; only when the mind aligns with true Dao can one endure long. Having entered the realm of vital qi, how could one not practice diligently?

One must learn to absorb the qi of morning sunlight, rinse the mouth with wind and frost (referring to special qi absorption techniques), nurture essence (Jing) within the five organs, and circulate qi through the body's meridians. This simultaneously eliminates illness, strengthens the body, and extends lifespan. Through embryonic breathing (a highly meditative breathing method) that closes the eyes and stops the ears, an aging body can regain youthful complexion. Drawing from cosmic essences afar while cultivating one's nature nearby - with tranquil mind, relaxed body, and natural wuwei (non-action) - one can cultivate for centuries within a small chamber, maintaining vast righteous qi.

Among all techniques for lightening the body and achieving flight, qi absorption stands as the most refined method. When combined with authentic cultivation and refinement, one may swiftly ride clouds and cranes to ascend to immortal realms. Though numerous classics discuss qi absorption, some remain scattered while others fail to clarify essential principles, leaving practitioners unable to grasp complete methods and generating doubts... (original text continues)

This scripture discusses the "Method of Ingesting the Five Sprouts" (Fu Wuya Fa), a Daoist practice for nourishing life and prolonging years by consuming the vital energies of the five directions.

The text begins by explaining that human health depends on the functioning of the internal organs, while mental stability requires nourishment from Jing (essence) and Qi (vital energy). Although people are born with the "Five Visceral Spirits" (Daoism holds that each organ houses its own deity), aging leads to the depletion of essence and energy. Therefore, one must absorb the refined energies of heaven and earth to sustain vitality. Long-term cultivation of this method can lead to spiritual communion and eventual ascension alongside the Five Directional Immortals.

Specific Practice Method:

Each morning, face the five directions (east, south, center, west, north), close the eyes, lightly tap the teeth three times, recite the incantation, and swallow the saliva:

1. East: Recite the incantation "Ingest the Green Sprouts," lick the outer surface of the upper teeth, rinse the mouth, and swallow the saliva three times.

2. South: Recite the incantation "Ingest the Cinnabar Red," lick the outer surface of the lower teeth, rinse the mouth, and swallow the saliva three times.

3. Center: Recite the incantation "Ingest the Essence and Qi," lick the upper palate to gather the "Jade Nectar" (saliva), rinse the mouth, and swallow three times.

4. West: Recite the incantation "Ingest the Bright Stone," lick the inner surface of the upper teeth, rinse the mouth, and swallow three times.

5. North: Recite the incantation "Ingest the Dark Nourishment," lick the inner surface of the lower teeth, rinse the mouth, and swallow three times.

After completing all five directions, take a deep breath in and exhale slowly, repeating this five times. The number of breath intakes varies per direction:

• East: 9 times
• South: 3 times
• Center: 12 times
• West: 7 times
• North: 5 times

The text concludes with an additional incantation for the central direction: "White stones, towering high..." It notes that this method originates from the Lingbao Five Talismans Scripture (Lingbao Wufu Jing), while the Shangqing Scripture (Shangqing Jing) contains four other similar techniques.

(Note: The "Five Sprouts" refer to the refined energies of the five directions. Daoism teaches that swallowing saliva in specific ways can absorb the essence of heaven and earth. "Firm Grasp" (Wogu) is a Daoist hand gesture resembling an infant's fist, while "Teeth Tapping" (Kouchi) involves lightly clicking the upper and lower teeth together.)

The "Discourse on Ingesting Qi and Essence" describes the practice method of the "Five Sprouts Qi Absorption Technique." The Five Sprouts refer to the five primordial Qi corresponding to the five organs—a highly esoteric method not to be lightly transmitted.

Before practicing Qi absorption, one must first cultivate the Five Sprouts method to regulate the five organs, which enhances the effectiveness of regular practice. The specific correspondences are as follows:

• The green Qi of the East corresponds to the liver, opens to the eyes, and manifests in the body as the meridians.
• The red Qi of the South corresponds to the heart, opens to the tongue, and manifests as blood.
• The yellow Qi of the Center corresponds to the spleen, opens to the mouth, and manifests as muscles.
• The white Qi of the West corresponds to the lungs, opens to the nose, and manifests as skin.
• The black Qi of the North corresponds to the kidneys, opens to the two lower orifices (front and rear), and manifests as bones.

The text details the positions and morphological features of the five organs:

1. The lungs resemble a canopy covering the other organs, with six lobes, appearing white tinged with red.

2. The heart lies below the lungs and above the liver, appearing white tinged with deep red.

3. The liver is positioned slightly behind and below the heart, with four lobes on the right and three on the left, appearing white tinged with green.

4. The spleen is located above the navel near the front, appearing white tinged with purple.

5. The two kidneys flank the spine opposite the navel—the left governs the functions of the five organs, while the right stores Jing (essence) in men and governs the womb in women.

During practice, one must guide the corresponding colored Qi into the respective organ through visualization, ensuring the flow of bodily fluids. For example, when absorbing green Qi, imagine green energy entering the liver, envisioning swirling green mist and flowing fluids. Then, sense the rising Qi from the Dadun acupoint (at the tip of the big toe), merging into the meridians to spread throughout the body, ultimately ascending to the eyes.

The optimal time for practice is between 1:00–3:00 AM (the Chou hour). Begin by washing, dressing neatly, burning incense in a secluded room, and sitting calmly facing the corresponding direction while focusing intently on the visualization.

Exposition on the Essence of Ingesting Qi

Qi is the foundation of life, akin to the primordial energy that sustains a fetus in the womb and the very basis of physical form. After birth, this innate primordial Qi gradually dissipates, and as the body engages in activity, its essence begins to deplete. Thus, it is necessary to gather refined Qi through breath absorption and nurture primordial energy to cultivate the body. When essence is abundant, the spirit flourishes; when the body is at ease, longevity extends. Only when primordial Qi is ample can life be firmly rooted. Observe all things in nature—there is no existence of Qi without form, nor form without Qi. How, then, can those who seek to nourish life not devote themselves to regulating breath and nurturing Qi to attain a state of harmony and suppleness?

To the right is the Taiqing Xingqi Fu (a type of Daoist talisman). Those wishing to practice bigu (grain avoidance) through Qi ingestion must first face east, inscribe this talisman, and swallow it. Take one talisman every seven days, repeating this for three cycles (totaling three talismans over 21 days). Each time, burn incense and perform reverent bows.

Those preparing to cultivate Qi ingestion must first address bodily ailments, ensuring the five viscera and six bowels are unobstructed and the limbs at ease. Even without chronic illness, one should take herbal decoctions to eliminate phlegm-dampness (pathological accumulations). Depending on whether one’s constitution leans toward cold or heat, consume one or two doses of purgative medicine to clear gastrointestinal stagnation. After purging, carefully recuperate until the body fully recovers. Then, observe a 100-day purification fast (qingjing zhaijie), maintaining mental purity. During this period, gradually reduce sour and salty foods, abstain from strong flavors, and consume herbs like Poria cocos (茯苓) or steamed and sun-dried sesame (胡麻) to prepare for bigu.

When beginning Qi ingestion, do not abruptly cease medicine or food. Instead, gradually reduce intake daily while increasing breath regulation. Only when Qi flows smoothly and the organs are stable may one fully abstain. During transition, consume liquid nourishment, avoiding hard, raw, cold, or greasy foods until the stomach and intestines feel empty, with no hunger or thirst. Adjustments should align with personal experience—no rigid rules apply.

The optimal time to begin is between the 3rd and 8th days of spring or autumn, selecting an auspicious date. First ingest the Taiqing Xingqi Fu, then swallow the three talismans on the chosen day. Prepare a quiet chamber (ideally east-facing with morning light), with a window in the east wall allowing noon sunlight to reach the resting area. Ensure no obstructions to the east.

After midnight (11 PM–1 AM), loosen the hair and comb it hundreds of times, then let it hang loose (necessary for beginners; advanced practitioners may omit). Burn incense (avoid Xunlu Xiang), sit upright facing east, calm the mind, stabilize the spirit, and perform kouchi (a Daoist practice of teeth-clicking).

This passage explains the Daoist practice of "ingesting Qi" (fuqi), detailing how to guide the internal energy flow through regulated breathing. Here's the modern interpretation:

First, find a quiet space and lie facing west (though classics mention east, west is more practical for visualization). Ensure the bedding is warm and comfortable with appropriately thick covers, especially keeping the waist and feet warm. Use a low pillow aligned with the back to maintain natural neck extension. Loosen clothing, place hands naturally about three inches from the body in the "firm grasp" position (a Daoist hand mudra: thumb pressing the base of the ring finger), with feet separated five to six inches.

After steadying the breath, begin visualization: Imagine the rising eastern sun merging with violet Qi (zqi), guiding this energy before you. Inhale gently through the nose (prepare by massaging nasal wings ten times to clear passages), then swallow the Qi slowly. Beginners actively inhale; with practice, visualization alone suffices. Perform three consecutive Qi swallows.

Maintain natural breathing without haste. If the breath is long, increase to five or six swallows—seven being ideal—until the lungs feel full. Pause, hold the breath, and visualize: Guide lung Qi to shoulders, arms, then palms; downward to the stomach and kidneys; finally through thighs to soles. A subtle wriggling sensation will emerge beneath the skin, like insects crawling.

After resting until breathing stabilizes, repeat the process. Warmth and comfort in limbs indicate success. (Many fuqi methods directly visualize Qi entering the abdomen, which may chill extremities and stagnate organ Qi—hence circulating through limbs first.) Subsequently, visualize Qi flowing directly to the intestines until hearing gurgling sounds, sensing unobstructed Qi below the navel, and abdominal fullness. Finally, raise both knees, clench fists while holding breath, and pulsate the abdomen nine times.

(Note: "Firm grasp" (wogu) and visualization (cunxiang) are specialized Daoist terms referring to specific hand gestures and mental guidance techniques.)

This passage explains the key principles and techniques of Daoist breath regulation (a breathing cultivation method):

During practice, one should allow the Qi (vital energy) to circulate throughout the body. After holding the breath to its limit, exhale slowly, being careful not to hold it for too long. If feeling breathless, gently guide the breath before exhaling. If there's still a sense of abdominal fullness, hold the breath again and stimulate the abdomen, then stretch the legs and massage the face with hands. Massage downward from the chest dozens of times, then circle the navel while massaging the abdomen dozens of times. Next, extend the toes upward and lie supine several times. Finally, relax both body and mind, forgetting physical form, and wait quietly until both breath and joints become balanced before rising. If sweating occurs, lightly powder the head, face, and neck. Sit for a while and move the joints until the body returns to its normal state before resuming activities. Specific details should be adjusted flexibly according to actual circumstances.

Why should the breath first linger in the lungs before entering the stomach and kidneys? Because:

1. The lungs are the root of Qi storage—all breath is governed by the lungs, and natural heavenly Qi enters the body through them. As the foremost among the five organs, the lungs protect other viscera like a canopy, governing respiration and Qi circulation.

2. The stomach is the "sea" of the five organs and six bowels—all food first enters here. As the sovereign of the six bowels, all internal organs depend on the stomach's nourishment. After food enters the stomach, it separately nourishes the Qi of the five organs.

3. The kidneys are the source of life's Qi, the foundation of the five organs and six bowels, and the root of the twelve meridians (the left kidney governs vitality while the right serves as the life gate). Directing Qi to the kidneys can nourish essential fluids.

Nature nourishes humans through the five Qi (energies of the Five Phases), while the earth nourishes through five flavors. The five Qi enter through the nose, stored in the heart and lungs; the five flavors enter through the mouth, stored in the intestines and stomach. When Qi and flavors harmonize, they generate bodily fluids; when Qi and fluids blend, they produce spirit (Shen). (The text notes medicinal flavors have stronger effects than ordinary foods.) Though focusing on lungs and kidneys here, Qi circulation naturally permeates throughout.

This scripture primarily discusses Daoist cultivation methods concerning breath regulation and Qi-nourishing practices for longevity.

The text first explains the relationship between breathing and the five organs: during exhalation, the Qi of the heart and lungs disperses outward, while inhalation draws the Qi of kidneys and liver inward. Between breaths, the spleen absorbs vital essence (Jing). When the Supreme Venerable Sovereign (Taishang Laojun) once asked "where lies the key to human life," the reply came: "it exists between inhalation and exhalation"—an answer Laojun praised as perfectly aligned with Daoist cultivation principles.

The scripture then details optimal timing for Qi absorption: the most favorable period falls between 1 AM and 11 AM. This timeframe corresponds with the gradual emergence of Yang energy—from cockcrow to dawn representing Yang within Yin, and dawn to noon representing Yang within Yang. Seasonal variations also apply: in spring Qi circulates through meridians, summer through muscles, autumn through skin, and winter through bone marrow. Monthly variations in Qi movement occur as well—for instance, during the first two lunar months Qi concentrates in the liver, months three and four in the spleen—practitioners must align their cultivation with these natural rhythms.

Important precautions: Qi absorption should be practiced during clear weather. During wind, rain, or fog, practitioners should engage in breath retention within enclosed chambers, possibly supplemented with herbal aids.

Finally, the text describes physiological responses during grain-abstinence Qi practice: the first ten days bring Qi deficiency and sallow complexion; days 10-20 involve joint pain and irregular bowel movements; by day 30 practitioners experience emaciation and weakness (normal initial reactions that herbs can mitigate). After forty days the complexion improves; fifty days bring harmony among the five organs; sixty days restore health; by seventy days practitioners achieve mental serenity and elevated aspirations.

(Note: "Qi absorption" refers to Daoist longevity practices through breath regulation, while "grain-abstinence" indicates complementary fasting methods in cultivation)

Plain Interpretation of the Treatise on Ingesting Qi and Refining Essence

Effects of Qi Ingesting Practice:

After ten days of consistent practice, one will experience mental tranquility. By ninety days, the complexion becomes rosy, and the voice gains clarity. At one hundred days, the Qi of the five viscera becomes abundant, marking the peak of efficacy. Prolonged cultivation extends longevity: after three years, scars fade from the skin; after six years, the marrow is enriched, and the internal organs strengthen to the point of foreseeing fortune and misfortune; after nine years, one can command spirits (Daoist belief holds that advanced practitioners may direct lower deities), with the Jade Maiden (a Daoist guardian goddess) attending as protection, rendering the body impervious to weapons. At this stage, one may be called a "Perfected Being" (Zhenren).

Six-Wu Qi Ingesting Method (harnessing Qi during the special Wu days of the heavenly stems):

Beginning from the Jiazi cycle, face the Chen direction (southeast by east), stir the tongue around the teeth to gather saliva, and swallow after three cycles. Then turn sequentially to the Yin (northeast by east), Zi (due north), Xu (northwest by west), Shen (southwest by west), and Wu (due south) directions, repeating the practice.

An alternate method: From the Jiazi day, face the Wuchen direction for ten consecutive days when swallowing Qi; shift to the Wuyin direction during the Jiaxu days. This method primarily strengthens the spleen (as Wu corresponds to Earth and the spleen), serving as a foundational practice to fortify vitality. It prevents hunger but offers less comprehensive bodily regulation compared to other methods.

Three-Five-Seven-Nine Qi Ingesting Method:

Inhale slowly through the nose: first three times, then exhale turbid Qi through the mouth. With proficiency, increase to five inhalations; advance further to seven, then nine. Ultimately, coordinate the rhythm—inhale twenty-four times through the nose before exhaling fully once through the mouth. Note: the count should decrease from nine back to three, then ascend again, completing a full cycle of eighty-one inhalations paired with one exhalation. The core principle is to inhale more and exhale less, gradually increasing repetitions. "Dead Qi" refers to the decaying energies of the four seasons, which must be expelled promptly.

Five Viscera Nourishing Method:

In spring, on the six Bing days (associated with the Fire phase and the heart), ingest Qi 120 times during the Si hour (9–11 AM). This enhances heart Fire (Fire overcomes Metal in the Five Phases), allowing heart Qi to suppress lung Qi, thereby indirectly protecting the liver (Metal overcomes Wood; restraining the lungs safeguards the liver). This is a specialized springtime liver-nourishing technique.

(Note: The "Jade Maiden" refers to a Daoist guardian goddess; "Perfected Being" is an honorific for accomplished practitioners. Terms like "Six-Wu" and "Six-Bing" belong to Daoist calendrical systems based on heavenly stems and earthly branches.)

This passage explains the method of adjusting breath regulation (a Daoist practice of controlled breathing known as Fuqi) according to seasonal changes to harmonize the Qi of the five organs:

In summer, during the "Six Wu Days" (specific days with the heavenly stem Wu) at the Wei hour (1-3 PM), perform 120 breath cycles to nourish the spleen. This strengthens spleen Qi to overcome kidney Qi while preventing harm to the heart.

In late summer during the "Six Geng Days" at the Shen hour (3-5 PM), practice 120 breath cycles to reinforce lung Qi. This enables lung Qi to dominate liver Qi while safeguarding the spleen from damage.

In autumn during the "Six Ren Days" at the Hai hour (9-11 PM), complete 120 breath cycles to nurture kidney Qi. This allows kidney Qi to restrain heart Qi while protecting the lungs.

In winter during the "Six Jia Days" at the Yin hour (3-5 AM), execute 120 breath cycles to strengthen liver Qi. This empowers liver Qi to overcome spleen Qi, thereby preserving kidney function.

This essential breath regulation technique applies the principles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water). Each season features nine specific time periods, totaling 1,080 breath cycles in a complete sequence that nourishes the five organs without mutual conflict. Practitioners should maintain focused concentration (detailed organ regulation methods can be found in the Treatise on Five Sprouts).