《道樞》Vol. 15

Daoist Pivot, Scroll 15: The Chapter on the Sacred Embryo (The chapter’s general theme: bend forward and move the body to stir the hundred joints; lean back and follow the four seasons; at the hour of the Boar, enter the realm of “Rarefied Mystery,” a state without thought or form.)

The Great One of the Purple Tenuity (a revered title symbolizing the highest Dao) said: To open the joints and reach the body’s vital gates, one must use bending, stretching, and guided movement; otherwise, Qi cannot flow and circulate. To drive out cold and disperse heat, one must use exhalation and inhalation, gentle blowing and breathing; otherwise, they cannot be released and balanced. To sweep away toxins and malign influences and fill oneself with pure Qi, one must use drumming, drinking, rinsing, and swallowing; otherwise, it cannot settle deeply and coalesce. To restore Jing and gather Qi, one must use the union of the female and male (a metaphor for harmonizing Yin-Yang); otherwise, they cannot rise and circulate. To form the embryo and manifest its form (a metaphor for the coalescence of Shen in Neidan), one must use “the clam’s stillness and the tortoise’s breathing”—quiet, settled breathing like a closed clam or a resting tortoise; otherwise, one cannot sustain and bring it to birth. To subdue demons and destroy the corpses (overcome inner demons and eliminate the Three Corpses), one must use the sacred transformation of secret mechanisms—the hidden formulas and transformations; otherwise, they cannot be dispelled and destroyed. These six are the ladder for ascending to the True and realizing the Dao, and the tracks of the vehicle that travels the Way.

All drawing and stretching, breathing practices, Qi circulation, refining, forming the embryo, and visualization of Shen require first cleansing the throat and keeping the mouth firmly closed, so that the breath moves through the nose. If the nostrils are even slightly open, external winds may enter and cause harm through the Eight Afflictions; when the unified Qi is lost, the original Qi falls into disorder. After closing the mouth and regulating the breath, stand with the feet together. Let the relaxed hands swing forward, backward, left, and right like phoenix wings, nine times in all. Then cross the ten fingers before the heart and slowly draw them out with force, stretching straight in front of the chest. When the strength is exhausted, lift the joined hands lightly and extend them straight above the head. This is called “Raising Heaven.” When the strength is exhausted, stretch upward again and pull toward the east and west, nine times on each side. Then extend the hands above the head, cross the ten fingers, and lightly press them upward into empty space. Draw the waist and spine along, keeping the body upright as you bend down past the knees and press toward the feet. This is called “Establishing Earth.” When the strength is exhausted, move the waist and body forward and back, rubbing over the feet nine times. Repeat the whole sequence three times. Then straighten the body and regulate the breath. Practiced daily, this method can open the 360 joints and 84,000 pores. Practiced over time, it replenishes the kidneys, stops seminal emission, strengthens the waist and spine, brightens the complexion, and can add twelve years to one’s life.

Sit with the mouth closed and extend both legs. Cross the ten fingers before the heart and slowly draw them out with force, stretching straight in front of the waist. When the strength is exhausted, lift the joined hands lightly and extend them straight above the head. When the strength is exhausted, stretch upward and pull toward the east and west, nine times on each side. Then extend the hands above the head, cross the ten fingers, and slowly press them upward into empty space. Draw the waist along to keep the body upright, then bend down and press toward the knees and feet. This is also called “Establishing Earth.” When the strength is exhausted, move the waist and body forward and back, rubbing over the feet nine times. Repeat the whole sequence three times, then straighten the body and regulate the breath. This method can also open the joints and pores, replenish the kidneys, stop seminal emission, strengthen the spine, and brighten the complexion. When practiced sitting, however, it omits the standing posture and the swinging of the arms like phoenix wings.

Plain-Language Interpretation of The Pivot of the Dao (Dao Shu)

Bend forward, lowering your body past your knees until you reach your heels. Exert yourself to the utmost, then stop. Repeat this movement three times. It is called “Strange Cypress Coiling Dragon.” Then sit upright with your legs crossed and regulate your breathing. Practicing this every day can discharge water that has built up in the bladder and disperse cold Yin energy from the neck, shoulders, and back. It clears the seven orifices—the eyes, ears, nose, mouth, and the front and rear openings—and opens the three passes, the key points in Daoist cultivation, such as the Mysterious Pass, the Female Gate, and the Qi Cavity. It prevents frightening dreams and blurred vision. After six years of practice, a withered appearance can be transformed into the form of youth.

Sit cross-legged with your mouth closed. Raise both fists before your chest, as if holding a bow: the forward hand supports Mount Tai, while the rear hand cradles an infant. Draw the right hand back as if plucking a bowstring, then slowly pull the bow open with all your strength until it is fully drawn, like a full moon. At the point of greatest effort, rotate the wrists three times in each direction. This is called “Drawing the Bow to Shoot.” The practice can open the pass at the Great Vertebra point and clear the Cavity of the Tortoise and Serpent, referring to key points associated with the Ren and Du channels. It connects inward with the Chest Gate, an important point at the front of the chest, and carries Qi to the Upper Burner, the region above the diaphragm. It can prevent redness of the eyes, obstruction in the throat, sores in the mouth, numbness in the cheeks, and abscesses on the back. After six years of practice, the body will be difficult for any poison to harm.

Sit cross-legged with your mouth closed and draw in the “tail of the Red Dragon,” referring to the area around the coccyx or perineum. Lay the backs of your hands between your chest and abdomen, and gently rock them like wings, eighteen times. This is called “The Gray Crow Beats Its Wings.” The practice can open the seventy-two bones of the chest and back, disperse malign Qi from the Five Organs—called the “Five Interiors” in the original—and clear the “Phoenix Pass.” One explanation locates this pass at a joint behind the elbow; another associates it with the coccyx, as noted in the original book’s marginal annotation. The movement aids the Spleen in transporting food and fluids, strengthens the stomach’s primal vitality, and harmonizes the Qi of the four phases. After nine years of practice, one’s strength will rival that of a fierce tiger.

Sit cross-legged with your mouth closed. Rub your palms together vigorously until they are warm, then rub your eyes with your palms. When the warmth has faded somewhat, wipe from the inner corners of the eyes toward the outer corners nine times. Next, open and close your eyes forcefully, like flashes of lightning, nine times. This is called “Polishing the Mirror, Lightning Flash.” The practice warms both eyes, dispels Yin wind, and stops long-standing tears. It draws cold toxins out of the Liver so they do not descend to the Water Organs—the Kidneys and bladder. It creates heat like fire while harmonizing the Spirit Pass, an important point near the navel; warms the original embryo; weakens the Three Corpses, the three parasites said in Daoism to dwell in the body and give rise to desires and illness; frees the nine orifices; disperses turbid accumulations in the six bowels; kindles a fierce flame in the Dantian; and stops seminal leakage and dampness in the scrotum. After nine years of practice, the essence of gold and marrow of stone will be abundant, and external stimuli will not provoke unruly Yang arousal.

Sit cross-legged with your mouth closed. Touch the middle finger to the thumb and clench your fists at the hollows where the thighs meet the body. Inwardly visualize the myriad spirits within you seated as sovereigns in the Dragon Palace. Keep body and mind solemnly still, as if you were an emperor.

A Ceremonial Rite of Attending the Court

First tap the front teeth ten times, then tap the back of the head twenty-six times. This is called “striking the chime to gather the Shen (spirit).” If the mind and spirit cannot be focused, they will wander in all directions; the divine spirits will not descend, Yin demons will stir, and the work of cultivation will be difficult to complete.

The Method of Exhaling and Inhaling the Six Qi

Exhaling and inhaling the Six Qi is used to dispel external illnesses such as cold, heat, and epidemic pathogens. It clears blockages and allows Qi and blood to flow freely.

The Method for Treating Severe Cold

During severe cold, one may use the method of counteracting control: following the principles that Metal overcomes Wood and Wood overcomes Earth, alter the Six-Character Formula to counteract and disperse. This can remove the Yin toxins lodged in the internal organs.

The Method for Treating Severe Heat

During severe heat, do not use a draining method. Instead, following the principles that Metal generates Water and Water generates Wood, alter the Six-Character Formula to counteract and gently reduce. This can remove the heat toxins lodged in the internal organs.

Treating Superficial Cold and Heat

For superficial cold or heat, use only the standard Six Characters, repeating them from nine to nine as you exhale and inhale according to the method. When practicing, face the Xun direction and turn your back to the Qian direction. Loosen your belt and sit cross-legged. Close your mouth and inhale clear Qi; open your mouth and exhale turbid Qi, nine times each.

Taking in the Clear and Releasing the Turbid

As you inhale, let the breath rise gently through the nose into the brain. Then guide it down, vertebra by vertebra, through the twenty-four sections of the spine behind the brain, until it reaches the Dantian (energy center). At once, sense a stream of turbid Qi rising from the stomach straight to the throat and leaving through the mouth. Do not let your ears hear any sound. This is called “taking in the clear and releasing the turbid.”

The Method for Treating Liver Heat

Next, observe which organ is afflicted. Red eyes, a hot face, and vomiting indicate superficial heat in the liver. Close the mouth and eyes, cross the hands, and visualize the liver. Inhale and exhale from the liver using the “Xu” character, three sets of nine times. With the mouth closed, rinse until the mouth fills with saliva, then swallow three sets of nine times, sending it from the throat and stomach down into the Dantian. Repeat this three to five times, and the heat pathogen can disperse.

The Method for Treating Kidney Cold

If there is aching pain in the lower back and spine, weakness in the limbs, a yellow complexion, rapid and labored breathing, and urinary incontinence, along with seminal emission, loss of essence, aversion to cold, night sweats, poor appetite, weight loss, and frequent discomfort in dreams, these are signs that the kidneys are extremely cold and failing. Practice as before, exhaling and inhaling one set of nine times. The kidneys ordinarily correspond to the “Chui” character, but here use the spleen’s “Hu” character, applying the method of counteracting control. As before, inhale and exhale with the “Hu” character three sets of nine times, sending the breath to the Dantian. Repeat this three to five times, and the Yin pathogen will disperse while the Yang source grows strong.

Summary

For any illness, if one follows the proper methods of the Five Phases’ generating and overcoming cycles, there is none that cannot be cured. This is called the “method of Yin-Yang.”

A Plain-Language Interpretation of The Pivot of the Dao (Dao Shu)

The Fu hexagram corresponds to the Zi period, with the stars Wei and Xu. The Chou period corresponds to the Lin hexagram, with the stars Niu and Nü. The Yin period corresponds to the Tai hexagram, with the stars Dou, Ji, and Wei. The Mao period corresponds to the Zhuang hexagram, with the stars Fang, Xin, and Di. The Chen period corresponds to the Guai hexagram, with the stars Zhen, Jiao, and Kang. The Si period corresponds to the Qian hexagram, with the star Yi. The Wu period corresponds to the Gou hexagram, with the star Zhang. The Wei period corresponds to the Dun hexagram, with the stars Jing, Gui, and Liu. The Shen period corresponds to the Pi hexagram, with the stars Bi, Zui, and Shen. The You period corresponds to the Guan hexagram, with the stars Wei and Mao. The Xu period corresponds to the Bo hexagram, with the stars Kui and Lou. The Hai period corresponds to the Kun hexagram, with the stars Bi and Shi.

The correspondences above are understood through the relationship between celestial phenomena and the hexagrams. How, then, should we understand the Golden Elixir of internal alchemy?

Answer: Begin the practice at the Zi hour, starting with the yang line of the Fu hexagram. Each line is assigned a period of five days. When working with a yang line, first hold the breath thirty times, then swallow saliva three times—dividing one mouthful into three swallows. Hence the saying, “one swallow, three swallows.” This is what the sages meant by “where the Dragon moves, the Tiger naturally follows.” When working with a yin line, hold the breath for thirty counts and swallow Qi three times. In this way, yin and yang are brought to fullness. Two hexagrams are traversed in five days, and twelve in thirty days. By the end of the Yin month, a full circuit of the heavens—about three hundred and sixty days—is complete.

The six periods from Zi to Si belong to yang. Moving counterclockwise, the cycle reaches Si and the Qian hexagram is completed. The six periods from Wu to Hai belong to yin. Moving clockwise, the cycle reaches Hai and the Kun hexagram is completed. Once Qian and Kun are complete, the process begins again with the Fu hexagram. The Nine Returns and Seven Reversals may refer broadly to a year, more narrowly to a month, or, taken as a whole, even to a day. “Return” means turning back and coming again. Is this what is meant by the Golden Elixir circulating and returning within the cauldron?

The Zi hour, at midnight, begins with Jiazi. The periods Jiazi, Yichou, and so on are associated with the Qi of Metal. Thus Qian is firm and Kun yielding; Qian belongs to Metal and is yang, so it is the father. The man is white and the woman red—this is the natural order. At dawn on the first day of the lunar month, at Jiazi, the Zhen hexagram receives the tally. Zhen is the eldest son; with its single yang line, yang Fire is advanced, and its Qi is Metal. The completed number of Metal is nine, so there are nine revolutions. Did the sages conceal the name “Metal”? From Wu to Hai belongs to yin. With a single yin line, yin Fire is advanced and yang Fire is withdrawn. Then Xun receives the tally. Xun is the eldest daughter, and seven is the completed number of Fire.

Note: The original text aligns the twelve monthly hexagrams from the Classic of Changes with the twelve earthly branches and the twenty-eight lunar lodges, linking them to the timing of Fire in internal alchemy and to the heavenly cycle. Breath retention, swallowing saliva, and the advancing and withdrawing of yin and yang lines are Daoist formulas for internal cultivation. They should be read alongside the complete text and under the guidance of a teacher, rather than treated on their own as instructions for health practice.

The Pivot of the Dao: A Plain-Language Interpretation

The Seven Returns and the Proportions of Water and Fire

It is also said: when Fire returns to Metal, this is what is called the “Seven Returns.” The sages perhaps used the name “Fire” as an indirect expression. Someone asked, “How should Water and Fire be combined in use?” The answer was: In the eleventh month, use two liang and twelve zhu of Fire and twelve liang and twelve zhu of Water. In the twelfth month, use five liang of Fire and ten liang of Water. In the first month, use seven liang and twelve zhu of Fire and the same amount of Water. In the second month, use ten liang of Fire and half as much Water. In the third month, use twelve liang and twelve zhu of Fire and two liang and twelve zhu of Water. In the fourth month, use fifteen liang of Fire, adding no Water. In the fifth month, use twelve liang and twelve zhu of Fire and two liang and twelve zhu of Water. In the sixth month, use ten liang of Fire and half as much Water. In the seventh month, use seven liang and twelve zhu of Fire and the same amount of Water. In the eighth month, use five liang of Fire and ten liang of Water. In the ninth month, use two liang and twelve zhu of Fire and the same amount of Water. In the tenth month, use fifteen liang of Water, adding no Fire.

The twelve provinces correspond to twelve divisions, counted from the month of Yin. The Tai hexagram corresponds to Youzhou and the land of Yan; the Dazhuang hexagram to Yuzhou and the land of Song; the Guai hexagram to Yanzhou and the land of Zheng; the Qian hexagram to Jingzhou and the land of Chu; the Li hexagram to the Three Rivers region and the land of Zhou; the Dun hexagram to Yongzhou and the land of Qin; the Pi hexagram to Liangzhou and the land of Wei; the Guan hexagram to Jizhou and the land of Zhao; the Bo hexagram to Xuzhou and the land of Lu; the Kun hexagram to Bingzhou and the land of Wei; the Fu hexagram to Qingzhou and the land of Qi; and the Lin hexagram to Yangzhou and the land of Wu.

Chapter on Original Qi

Human beings receive the original Qi of Heaven and Earth and come to life. With each inhalation and exhalation, the Qi within and without respond to one another. There are six kinds of Qi, governed by the heart, lungs, liver, spleen, kidneys, and Triple Burner. If one can ingest this Qi, it will become accessible after one year, circulate after two, and reach completion after three, coalescing into a dark pearl in the Dantian (energy center).

What is Qi? It is the Dao of emptiness, naturalness, and Wuwei (non-action). Is the mind Wuwei? Only when it is still, with no thoughts arising within and no disturbances coming from without, are inner and outer conditions quiet. Then Shen (spirit) abides and Qi is harmonized; the original Qi arrives of itself, the five organs are nourished, and the meridians flow freely.

On the Blood Vessels

(The Five Phases are present even in the smallest part of the body. When separated, they overcome one another; when united, they give rise to one another.)

The body’s five internal organs correspond to the Five Phases. The liver belongs to Wood, and its spirit is called the Azure Dragon. Its Qi enters the eyes from the upper left side of the back and transforms into tears. Tears are the Qi of true Wood. The remaining Qi flows into the upper left palate, becoming Jade Fluid and Nectar. The lungs belong to Metal, and their spirit is called the White Tiger. Their Qi enters the nose from the upper right side of the back and transforms into nasal mucus. Nasal mucus is the Qi of true Metal. The remaining Qi flows into the upper right palate, becoming Golden Fluid and the Returning Elixir. The heart belongs to Fire, and its spirit is called the Vermilion Bird. Its Qi enters beneath the tongue from the upper left side of the abdomen, then enters the heart and transforms into blood. Blood is the Qi of true Fire. The remaining Qi flows beneath the left side of the tongue, becoming Spirit Water. The kidneys belong to Water…

(The preceding text briefly describes the flow of the network vessels and the continual generation of bodily fluids; how, by leaving the Five Flavors at a distance, one can go without hunger or thirst; and how, when the Three Fields are perfected, the bones and flesh become firm and one returns to youth. It also discusses Qi transforming into blood, blood into Jing, and Jing into marrow; and the successive yearly transformations of Qi, blood, vessels, flesh, marrow, sinews, bones, hair, and form, until body and spirit are both transformed after nine years. It then discusses how spirit receives the Dao and human beings receive spirit; how spirit gathers when one follows one’s nature; and practices including inward contemplation, taking in Qi, primordial Qi flowing downward, and circulating through the Three Fields.)

(Terms such as the Three Fields, Jade Fluid and Nectar, Golden Fluid and the Returning Elixir, and the spinal creases are briefly explained in parentheses or through the surrounding context.)

A Plain Language Interpretation of The Pivot of the Dao

The spirit is named Dark Warrior (Xuanwu). Qi enters through the upper right side of the front abdomen, then enters the kidneys and transforms into Jing; Jing is true water. The remaining Qi flows to the right side beneath the tongue, a place called the Flowery Pool (Huachi).

The spleen belongs to Earth, and its spirit is named Hooked Array (Gouchen). Qi enters through the upper part of the lower back and rises to the brain, where it transforms into saliva; saliva is true Earth. The remaining Qi flows to the upper left lip, a place called the Yellow Sprout (Huangya).

There are also the Four Images:

First, the Old Man of Metal (Jinweng)—the saliva in the lungs, which belongs to pure Yin. Why is he called the Old Man of Metal? Above is the Golden Elixir restored by liquid gold; within is the spirit water of the Flowery Pool. When these unite with the Yellow Sprout, they become Yang: Yang above and Yin below. Hence the name Old Man of Metal. Consider the sun: it belongs to pure Yang, yet within it is a three-legged crow, associated with Metal of the West. It is Yang on the outside and Yin within.

Second, the Maiden (Chanü)—the blood in the heart, which belongs to pure Yang. Why is she called the Maiden? Above is saliva of pure Yin, which contains Yang; hence the name Maiden. Consider the moon: it belongs to pure Yin, yet within it are a toad and a rabbit, associated with Wood of the East. It is Yin on the outside and Yang within.

Third, the Infant (Ying’er)—the Jing in the kidneys, which belongs to pure Yin. Why is it called the Infant? Consider a man: within pure Yang is the Jing of pure Yin, so Yin exists within Yang. In terms of the Two Modes, this is the male within Kan and the female within Li.

Fourth, the Yellow Matron (Huangpo)—the saliva in the spleen, which belongs to Yin. Why is she called the Yellow Matron? Yin is above and Yang below; they must be matched, or Yin will be solitary. Do you know the body’s Seven Treasures? They are fluids, water, saliva, blood, Shen, Qi, and Jing.

Air drawn in through the nose enters and belongs to the liver; air breathed out belongs to the lungs. Blowing through the mouth belongs to the kidneys; the “ha” breath belongs to the heart. Anger belongs to the bladder, joy to the Triple Burner, and intention to the spleen. Qi that rises and exits belongs to the small intestine; grain Qi passes through to the lower source. These are the Nine Heavens’ true Qi within the body.

The heart is Li, empty in the center and therefore Fire; the gallbladder is Xun, short below and therefore Wind.

The liver corresponds to the Zhen trigram of the Bagua (Eight Trigrams). Its image consists of two broken Yin lines above one solid Yang line, like thunder. The small intestine corresponds to the Kun trigram, whose six lines are all broken, symbolizing the earth.

The lungs correspond to the Dui trigram, which has a gap at the top and symbolizes a marsh. The large intestine corresponds to the Qian trigram, whose three lines are solid and symbolize the sky.

The kidneys correspond to the Kan trigram, solid in the middle and hollow on either side, symbolizing water. The bladder corresponds to the Gen trigram, shaped like an overturned bowl and symbolizing a mountain. These are the correspondences between the human body and the Bagua. Those who cultivate the Dao should also study these principles.

On Regulating Qi (The key to regulating the sea of original Qi lies in breathing: expel turbid Qi, and clear Qi will gather.)

Li Fengshi, an immortal of Mount Song, said: To refine and nourish the body, one should stay in a quiet, dimly lit room. Use a pillow two inches high and a bed three feet high, with soft bedding and a dry floor. Wear suitable clothing for the temperature. Lie on your back with your knees straight, eyes closed and mouth shut; press your tongue against the upper palate and clasp your hands between your breasts. Tap your teeth to gather the spirit. These are the first things to do when learning the Dao.

To circulate healthy Qi, first regulate the joints, loosening and opening them. Then perform movements such as “subduing demons” and “tiger gaze”: subdue demons six or seven times, and do the tiger gaze five or three times. Turn your eyes to the east and west, alternately raise your left and right fists, then rub your eyes with your hands and pull your ears. Stretch your arms forward and backward, supporting them as you do so, and finally wipe your face. These are all ways to nourish the body.

When first practicing Qi circulation, if the Three Burners—the channels of Qi transformation that, in Chinese medicine, run through the upper, middle, and lower parts of the body—are not yet clear, the Qi you swallow will not descend. This can leave the upper burner distended and oppressed, unable to relax. First learn to regulate your breathing: the turbid Qi will disperse, and clear Qi will naturally nourish the body. The key is to understand where Qi enters and leaves. The nose is the “Gate of Heaven,” and the mouth is the “Door of Earth.” Drawing Qi in through the nose and breathing it out through the mouth is called breathing in the natural direction; the reverse is breathing against the natural direction. Reverse breathing obstructs the flow, while natural breathing opens and clears it. This is the principle by which Yin and Yang move.

Once you understand these two directions, draw clear Qi in through the nose and breathe turbid Qi out through the mouth. Why does turbid Qi leave the body? The five flavors a person eats each affect one of the Five Viscera, while the Qi of the six bowels gathers in one place, forming turbid Qi. How can you tell when it is present? When you sleep at night with your mouth closed, the Qi of the Five Viscera can easily become congested in the throat. After waking, a long yawn expels thick, foul Qi. So before practicing Qi circulation or Qi absorption, first yawn out the turbid Qi, then begin the practice.

If your mouth is dry, your tongue feels rough, there is no saliva in your cheeks, and your throat hurts so that you cannot eat, this indicates internal heat. Open your mouth wide and exhale with a yawn ten to twenty times, then tap your teeth seven or eight times.

A Plain-Language Interpretation of The Pivot of the Dao (Dao Shu)

“Turn the tongue to moisten the Flower Pond, then swallow” (the water of the Flower Pond means saliva): Move the tongue around inside the mouth, swishing the saliva until it is evenly mixed, then swallow it. Let the breath flow in and out naturally, regulate the breath two or three times, then perform the “He” sound practice. When finished, regulate the breath again and stop only after the warmth inside the body has subsided. How can you tell that the warmth has gone? Clear fluid wells up in the throat, and the saliva turns sweet.

Qi issues from the heart: if the heart is disturbed, Qi is disturbed; if the heart is upright, Qi is upright. Every gesture and movement, every joy and anger, sorrow and happiness, comes from the heart; and every thought of the heart is bound up with Qi. Thus, when Qi is complete, the body is at ease; when Qi is gone, the body perishes. A physician can feel the pulse and discern the rise and fall of the Five Viscera through the four seasons. How much more can I observe the mouth and nose, and keep Qi from entering or leaving at will, even for a moment? Therefore, regulate it with the Six Qi sounds: Xu, He, Hu, Si, Chui, and Xi.

The Fetal Origin is the master of the body, and the Six Qi are like its ancestors. The Gate of Heaven (the nose) receives Qi, and the Earthly Portal (the mouth) releases it. As Qi flows back and forth without interruption, regulate it with the breath; then the Three Fields (the upper, middle, and lower Dantian) will be clear and still, and the Jade Fluid (saliva) will naturally abound.

Before the hour of Wu (11 a.m.–1 p.m.) and after the hour of Zi (11 p.m.–1 a.m.), distinguish Yin and Yang, tap the teeth to gather Shen, and swallow once, then again, doing each three times. This is like a battle taking place within the Twelve Jade Towers (the throat is called the Jade Tower because it has thirteen sections). Water in the Kan trigram (the kidneys and lower Dantian) turns and trickles. Thirty-six breaths make one double-hour; within ten breaths, one “morsel” is formed. With long practice, one may prolong life.

• Si governs the lungs, which are associated with the nose. Use Si for disordered Qi, fatigue heat, skin sores, or heat above the diaphragm.
• He governs the heart. Use He for heart pain and congestion, dryness of the mouth and tongue, and various pathogenic Qi. For intense heat, open the mouth wide; for mild heat, open it only slightly.
• Chui governs the kidneys. Use Chui for deafness and cold, weak loins and legs.
• Hu governs the spleen. Use Hu for mildly heated or disordered Qi, abdominal distension, or poor digestion.
• Xu governs the liver. Use Xu for dim or clouded vision, and red, irritated eyes.
• Xi governs the Triple Burner. Use Xi when the Triple Burner is out of harmony or the gallbladder is prone to alarm.

Each of the Five Qi governs one of the Five Viscera, while one Qi governs the Triple Burner. The Six Qi also have accompanying postures: when making the Xu sound, widen the eyes and fix the gaze; when making He, draw the neck back and hold both hands at the waist with the arms level; when making Hu, turn the hands over and support them in front. Chui, Si, and Xi also have corresponding methods (not all are listed in the text; the descriptions have been supplemented according to the commonly transmitted Six Sounds method).

Note: This text discusses rinsing and swallowing saliva, regulating the breath, recognizing when bodily heat has subsided, the correspondences between the Six Qi and the organs, and simple bodily movements. It belongs to the traditions of Neidan and daoyin (guiding and stretching practices). Practice under the guidance of a knowledgeable teacher, and do not engage in prolonged practice or breath retention without guidance.

The Pivot of the Dao, Scroll Fifteen: The Method of Circulating the Six Qi (Modern Paraphrase)

Hand postures for “xi” and “chui”

When performing “xi,” raise both hands overhead as if supporting something, using the posture prescribed for that sound. When performing “chui,” keep both knees level and clasp both arms tightly across the chest.

Forward and reverse sequences of the six sounds

In a “large month,” when Yang Qi is relatively abundant, practice in forward order: xu, he, hu, xi, chui, xi.

In a “small month,” practice in reverse order, beginning with xi and moving backward to xu.

Time and seated posture

Between midnight and noon, put on a robe and sit upright. Men place the left foot over the right; women place the right foot over the left. Make a firm fist and regulate the breath. Hold the breath and wait until Qi gathers in the body, then take one long inhalation through the nose. Close the eyes and follow the Six Qi method, gently breathing out with each prescribed sound, so quietly that the breath is almost inaudible.

Direction and seasons

In spring, face east; in summer, face south.

In late summer, associated with Earth and the Qi of the spleen, face southwest.

In autumn, face west; in winter, face north.

Practicing in this way helps the movement of Qi become orderly and unobstructed.

Concluding the practice and daily conduct

Relax the body and let Qi flow in harmony, then rise.

Men should step down from the bed with the left foot first; women should extend the right foot first when dressing.

Do not take overly high steps, spit forcefully or walk quickly over long distances.

Comb the hair several hundred times, and tap the teeth regularly several dozen times.

Rub the palms together, then rub the face several dozen times, stopping when it feels warm.

Additional notes

The “Six Qi” are the six exhalation sounds xu, he, hu, xi, chui, and xi. They are often associated with the five organs, the seasons, and the cardinal directions, and belong to the Daoist traditions of breath regulation and health cultivation. “Firming the grasp” refers to the common method of making a fist to contain Jing and Qi. “Large month” and “small month” generally refer to the forward and reverse order of the six sounds according to the Yin-Yang pattern of the lunar months. The precise division of months varies somewhat among editions and should be compared with other passages in the full text.