《氣法要妙至訣》

The fifth section of Essential Mysteries of Qi Methods elucidates the secrets of breath regulation for nurturing life. Those who truly master these methods can attain longevity matching that of heaven and earth.

The human body is naturally endowed with six types of spontaneous breathing techniques (known as the "Six Syllable Formula"), though most people remain unaware of them:

• "Chui" (blowing) disperses cold energy
• "He" (exhaling) eliminates restlessness
• "Xu" (sighing) dissolves phlegm accumulation
• "Si" (hissing) relieves fatigue
• "Hu" (calling) expels damp-heat
• "Xi" (chuckling) dispels wind pathogens

These are all innate self-regulatory functions of the human body.

Specific cultivation method:

In a quiet chamber about ten square feet with a small window, after eating a full meal at noon (choose light foods), wait until the Zi hour (11 PM - 1 AM) and tap the teeth fourteen times. Employ the "method of drawing warm Qi": rub hands together to generate heat, then massage the face, entire body, hands and feet—this is called "dry bathing."

Next, tie up the hair and sit in lotus position, hold the breath and swallow saliva, allowing the Qi to sink to the Qihai (Dantian). One may inhale once and divide the breath into one to three swallows. After completing this sequence five times, exhale slightly—this constitutes "one cycle." Initially challenging, persistent practice will naturally establish the rhythm. Though this breathing method may induce temporary weakness, it doesn't cause fatigue.

For physical discomfort, close the eyes and hold the breath to the limit until bodily undulations, sweating, or slight panting occur. When these symptoms subside, one cycle is complete. Typically, symptoms improve after ten cycles.

Key principles:

• The period from Zi to Wu hours (Yang Qi phase) is suitable for practice, while Wu to Zi hours (Yin Qi phase) is not
• Nasal inhalation (upright Qi) should be used, while mouth inhalation (pathogenic Qi) should be avoided
• The nose serves as the gate of the Hun (ethereal soul, representing purity), while the mouth serves as the door of the Po (corporeal soul, representing turbidity)

Daily practice can incorporate simple Daoyin exercises without strictly following all twelve supplemental methods. After completing one session at dawn, eating a meal restores energy. The thirteen stillness techniques transmitted by Laozi include drinking honey water, sesame infusion, or Chinese chive soup at noon—moderate wine consumption also proves beneficial.

A useful technique: frequently holding a jujube pit in the mouth generates saliva to moisten the organs and prevents dryness. Cultivation should proceed naturally without forcing results. The progression of effects:

Day 1: Sensation of Qi flowing through the body

Day 2: Dreamlike, illusory states

Day 3: Awareness in the lower abdomen

Day 4: Rumbling sounds in the abdomen

Day 5: Warmth in both eyes

Day 6: Warmth in both feet

Day 7: Emergence of spiritual perception

This scripture details the specific methods and effects of Daoist Qi cultivation practice. The content is divided into two main sections:

The first part outlines the hundred-day progression of Qi cultivation:

During the initial ten days, practitioners will experience transformations in Qi movement - from cloud-like flows to full-body circulation, culminating in the appearance of spiritual light. Early stages may bring dizziness or visions, but by the fortieth day Qi strengthens significantly, with normalcy returning by the sixtieth day. Temporary physical reactions like dark urine or constipation might occur, remediable with jujube or mallow seed decoctions.

The practice progresses in ten-day phases, gradually improving constitution. By the seventieth day, mental clarity emerges, making this an optimal time for cinnabar-based elixirs. The first hundred days present the greatest challenge - perseverance is essential even if progress seems slow. Particular attention must be paid to breath control, ensuring Qi exits through the pores rather than being forced.

The second section describes long-term cultivation achievements:

At one hundred days, the body emits light; two hundred brings internal-external luminosity; three hundred enables communion with spirits; four hundred grants clairvoyance; five hundred allows body temperature regulation. Six hundred days brings invisibility, seven hundred permits wall-penetration, eight hundred summons jade maidens and attendants, while nine hundred enables remote viewing across vast distances.

After nine years, one becomes an immortal (xian), attaining the status of perfected person (zhenren) after twelve. The body undergoes complete metamorphosis - ultimately protected by thirty-six thousand divine beings, capable of cloud-riding, wind-summoning, and rain-making.

The text concludes with foundational "Qi Regulation Methods":

After midnight, lie supine with arms naturally extended, feet one chi apart, hands five cun from the body. Perform the "firm grasp" hand gesture (wogu), suspend breath, and concentrate the mind - this constitutes the basic posture for Qi adjustment.

(Note: The "jade maidens and attendants" refer to Daoist legendary immortal attendants; "cinnabar, realgar and orpiment" are mineral-based elixirs commonly used in Daoism; "firm grasp" denotes a specific hand posture in Daoist cultivation)

This scripture elucidates the essential methods of Qi cultivation in Daoist practice, comprising two main components: spleen palace Qi nourishment and seasonal Qi techniques.

Regarding spleen palace Qi nourishment:

During practice, if physical ailments arise, direct Qi to circulate through the affected area. After sustained focus, expel turbid Qi through the mouth. Six to seven such breath cycles constitute one complete practice. The key lies in dispersing Qi throughout the affected area—exhalation should be so gentle as to be inaudible even to oneself, ensuring sustainable practice. The spleen occupies the body's central position like a sovereign ruler, with the other four Qi manifestations all originating from primordial Qi (the foundational life force). Stabilizing primordial Qi in the spleen palace prevents leakage through the nine orifices. The spleen contains nine energy portals—five horizontal and four vertical—that serve as reservoirs for Jing (essence) and Shen (spirit). The number eighty-one (9×9) holds profound significance in Daoist cultivation mysteries. As the dwelling place of spirit, when primordial Qi resides permanently in the spleen palace, the external orifices cease energy leakage.

The authentic Qi of the three Dantian (upper, middle, and lower energy centers) all depend on the spleen for nourishment. With spleen Qi preserved, the body maintains enduring health. Spirit relies on Qi for existence, while Qi depends on spirit for cultivation—their mutual nourishment creates longevity. Without mastering Daoyin (Qi-guiding breathing techniques), achieving immortality proves exceedingly difficult.

Practice precautions:

1. Select tranquil, aesthetically pleasing environments

2. Abstain from meat, moderate sexual activity, and restrain desires beforehand

3. Maintain oral hygiene and wear clean garments

4. Use low pillows during sleep, avoiding head elevation that might disrupt Qi flow

Seasonal Qi technique steps:

1. Begin with closed mouth and tranquil mind, sensing external Qi entering through nostrils

2. Divide inhaled Qi into three portions: exhale two normally, retain one internally

3. Guide this retained portion to the primordial Qi's dwelling place

4. If retention proves difficult, return Qi to the spleen, awaiting the next breath cycle

5. Repeat this process persistently through continuous practice

The essence lies in regulating Qi's rhythmic flow through focused intention, consciously adjusting breath depth and pace. This method demands long-term, dedicated practice.

Interpretation of the Essential Methods of Qi Regulation

On the Key Principles of Breath Control:

When a person does not regulate their breathing, Qi naturally flows in and out. However, by consciously adjusting the breath, one gains control over Qi. Since Qi is governed by the heart-mind (Shen), intention can influence breathing, and breathing, in turn, affects the body. When regulating breath, one must keep the mouth closed to prevent Qi from dissipating through the "Heavenly Gate" (Baihui point at the crown of the head). If the "Earth Door" (anus) is loose, primordial Qi (Yuanqi) will leak from below, so one should always maintain a sealed posture. If breath feels obstructed, the Earth Door may be slightly relaxed to expel turbid Qi, but it should be closed immediately afterward. This is a temporary method for beginners; once skill is attained, it becomes unnecessary.

For those just starting practice:

• Inhale slowly, exhale quickly, dividing the process into three stages.
• Initially, if worried about losing control of Qi, one may practice the "Seven-Eight Method" (possibly referring to inhaling to 70% capacity and exhaling to 80%).
• Once proficient at regulating 70-80% of the breath, shift to exhaling in three parts and immediately adjusting, keeping the mind focused.
• When breath becomes harmonious, follow the standard method of the sages.
• If exhalation gradually slows, it indicates Qi has been tamed and no longer leaks easily.

Supplementary Notes on Guiding and Swallowing Qi:

Those practicing Daoyin (guiding exercises) can gradually reduce food intake through Qi absorption. Those with weak constitutions may use the "Coarse Qi Swallowing Method":

• Quickly close the mouth and swallow air from the throat.
• After 20-30 repetitions, the abdomen will feel full—then circulate Qi within.

Though an unconventional method, it is effective. If one can regulate Qi to achieve satiety, it is the most refined of refinements.

Detailed Explanation of New Observations in Daoyin Practice:

Persistent practice for one or two months yields results. Depending on effort, one may feel Qi descending like ants crawling downward.

• When Qi fills the chest, tapping lightly produces a resonant sound.
• Qi then gradually sinks to the abdomen—tapping should sound like a drum, indicating Qi has returned to its origin.
• Further observation reveals Qi circling the navel; after expelling turbid matter, it reaches the Yongquan (Bubbling Spring) point on the soles.
• Hands, feet, and head are the hardest to permeate. Once Qi flows freely through all limbs and meridians, one attains the "Minor Attainment" (initial realization).

At this stage, Yin-Yang differentiation becomes palpable—the right side of the body feels cool, while the left...

This scripture explains the concrete methods for utilizing Yin and Yang energies in Daoist cultivation:

The application of Yin and Yang energies follows specific time periods: the Yang hours extend from Zi (11 PM-1 AM) to Si (9-11 AM), while the Yin hours span from Wu (11 AM-1 PM) to Hai (9-11 PM). During Yang hours one employs Yang Qi, and during Yin hours one uses Yin Qi.

Practical methods:

During Yang hours, guide the Yang Qi to flow along the left side of the body while keeping the right side still; during Yin hours, direct the Yin Qi to circulate on the right while maintaining stillness on the left. This is called "minor attainment" (xiao de) - the preliminary mastery.

If the right side feels excessively warm, regulate it with Yin Qi; if the left feels cold, warm it with Yang Qi. This is termed "commanding the Qi" (shi qi).

The movement of primordial Qi (yuan qi, the innate energy) must follow fixed rhythms without arbitrary changes. Guide the primordial Qi downward through intention, alternating between left and right sides.

Principles of cultivation:

Qi serves as the instrument of Shen (spirit). The Shen employs intention to direct Qi, which in turn moves the physical body. Just as when the Shen intends to walk, Qi propels the body forward; when intending to lie down, Qi facilitates reclining.

Advanced Qi manipulation techniques can produce sensations of walking through empty space.

Special techniques:

For male practitioners, visualize Yang Qi gathering at the genital region to retain Jing (essence) without emission and enhance vitality.

In winter, imagine Yang Qi filling the room to create warmth; in summer, visualize Yin Qi entering to induce coolness.

These methods constitute foundational practices (minor attainment) requiring prolonged training to master Qi's movement patterns. Beginners may find "commanding Qi" mysterious, but it's essentially the natural process of Shen guiding Qi through focused intention.

This passage discusses the various minor attainments achievable through practicing "Qi methods" (a Daoist health cultivation technique), as well as higher states of realization.

The "minor attainments" in Qi cultivation include: harmonious marital relations as a "small achievement"; regulating Qi to make the abdomen feel solid and substantial; frequent skin shedding of the body; using Yin Qi (Yin energy) to make the body cold as iron and hard as stone; employing Yang Qi (Yang energy) to effortlessly scale steep cliffs; lying in summer forests while using Yin Qi to moisten surrounding foliage; curing fevers and chills through hand massage; discerning auspicious and inauspicious signs through music; perceiving spirits and deities; possessing extraordinary mental acuity and wisdom; spontaneously comprehending the mysteries of rare treasures; having divine beings attend upon oneself; and most remarkably, influencing others' organ Qi with one's own vital energy.

The more profound state is this: when primordial Qi (the foundational life energy) remains stored internally without leakage, and breathing can occur even through seemingly solid surfaces. Master Wang called this the realm of "escaping the census of death" - transcending the cycles of rebirth and liberation from the jurisdiction of the underworld. Reaching the stage where bones and flesh become light and ethereal, capable of transforming freely like the primordial void (Taixu), represents the pinnacle of Daoyin (Qi-gong techniques). Yet even this doesn't equate to roaming with the inner true spirit, and thus cannot be considered genuine "Perfected Being" (Zhenren) attainment.

The text mentions the exquisite Dragon Ridge Method transmitted by Elder Zhang Guo (the Tang Dynasty immortal later known as Zhang Guolao, honored by Emperor Xuanzong as "Master of Penetrating Mysteries"). Master Qinxin suggests Zhang Guo may have been an ancient Perfected Being reborn, though historical records lack clear details about his origins. The Qi formulas and immortal scriptures he transmitted remain treasured Daoist secrets. With dedicated 21-day practice, one could gain internal vision, reverse aging, and ride clouds. However, these methods must align with the Dao (the Way) to be transmitted - they should never be shared indiscriminately.

This scripture explains the fundamental principles of Daoist "Qi Absorption Practice" (a breathing technique for health cultivation):

Master Qi Shi (likely an ancient practitioner) said: Ordinary people have three areas of Qi stagnation in their abdomen. When first practicing Qi absorption, one may feel bloating in the solar plexus and stomach area—this indicates the need to reduce food intake. With persistent practice, Qi will gradually descend below the internal organs. Continuing further, one will feel the Qi sinking to the Dantian (the Daoist energy center below the navel), at which point the breath can circulate throughout the entire body.

Beginners must practice with focused attention in quiet surroundings. During initial stages, if the stomach Qi hasn't descended to the Dantian, avoid forcing other movements. Master the breathing rhythm: after inhaling, pause briefly as if holding the breath to allow fullness; when exhaling, release only two-thirds while swallowing the remaining Qi. Repeat this until the abdomen becomes full of Qi.

Practice four times daily at set hours (referring to the Zi, Wu, Mao, and You periods). If solar plexus bloating occurs, temporarily stop practice—one may relieve it by holding licorice or cinnamon in the mouth. A slight stifling sensation when the Dantian isn't full is normal.

There are two specific postures:

1. Supine posture: Lie on one's back with a low pillow, drawing in shoulders and bending knees upright, placing hands at the ribs—swallowing Qi ten times in this position fills the Dantian.

2. Prone posture: Press abdomen against the bed with padding elevating the chest, extending limbs straight—similarly swallowing Qi ten times.

Each Qi-swallowing must be mentally guided down along the spine, ideally producing audible sounds. Beginners who can't yet vocalize may practice three to five times silently, but should eventually master sound production. When swallowing Qi, direct it deep into the throat and swallow slowly—avoid forcefulness to prevent coughing.

(Note: "Jiu zhong" likely refers to the Danzhong acupoint, while "shu zang" probably indicates the kidney region—original terms are preserved due to their specialized nature.)

This passage explains the essential techniques of Daoist Qi ingestion (the practice of cultivating internal energy through regulated breathing):

For beginners, each breath-swallowing cycle should be spaced across ten normal breaths, and daily activities should be paused calmly. Practice Qi ingestion four times daily, supplementing whenever energy feels depleted. Novices with unstable Qi flow should mentally guide the energy downward to the Dantian (the lower abdominal energy sea), maintaining serene composure without fear or hesitation—apprehension disrupts Qi circulation.

Cultivate this practice with joyful contentment, free from worldly ambition. As training progresses, increasing delight naturally diminishes food cravings. When sudden hunger arises, exercise restraint. Advanced practitioners remain unmoved even when surrounded by delicacies all day.

The essence of Qi ingestion lies in regular practice and maintaining Dantian fullness. Missing occasional sessions matters little for seasoned adepts—their Qi replenishes effortlessly without conscious practice. During sessions, speaking or reading is permissible, but moderate movement helps settle the Qi.

After reaching certain attainment, normal eating may resume, though ideally one sustains twenty-day fasting periods (bigu). If necessary, consume minimal honey-ginger broth. Avoid fruits that might disrupt Qi flow, as fasting enhances energy circulation.

Persistent practice yields radiant vitality and bodily lightness. After twenty-one days (a significant Daoist cultivation cycle called "three sevens"), internal vision may perceive one's digestive system. Deeper mastery brings perception of others' moral essence through external observation.

(Note: The "three sevens days" refers to the twenty-one day cycle, an important temporal framework in Daoist cultivation.)

This scripture expounds the essential techniques of Daoist "Qi Absorption Practice" (Fuqi Fa), focusing on how to nurture life and prolong longevity through breath regulation and Qi cultivation. The key points are as follows:

During practice, one must maintain focused perseverance until achieving the ability to internally observe the five viscera. Mastering this Qi method brings boundless marvels—it can strengthen the skin and muscles, preventing aging. However, incorrect methods or wavering determination may instead lead to physical weakness.

Ordinary people often dissipate their primordial Qi (Yuanqi) through the mouth and nose. Practitioners must train to control their breathing, guiding Qi to sink into the Dantian (the lower abdominal sea of Qi). This prevents hunger and clarifies the spirit. When the Dantian becomes overly full and causes discomfort, Qi can be dispersed through the limbs and crown of the head, but never allowed to leak through the mouth or nose.

Though ordinary people may gain temporary strength from wine and meat, such habits actually make them prone to illness. Long-term practice of Qi absorption grants immunity to toxins and cures diseases. Beginners experiencing upward surges of Qi should swallow saliva without inhaling, preventing external Qi from entering the body.

Excessive Qi absorption may cause abdominal distension, which should be relieved by guiding out stagnant waste through mental intention. Even if defecation leads to Qi loss, one can simply replenish it. The ideal times for swallowing Qi are the six two-hour periods (Zi, Yin, Chen, Wu, Shen, and Xu hours) when the Dantian most readily receives Qi. The crucial principle is to maintain a perpetually full Dantian.