《道樞》Vol. 28

“Upper Chapter on Nourishing Life from the Great Clarity” (the upper chapter of the Great Clarity methods for nourishing life; in antiquity, methods of nourishing life were said to have come from the Great Clarity. At first they were used to drive away illness; ultimately, they enabled one to reach a state of communion with the spirits).

Red Pine Master says: Cross your hands over your head and pull upward, then bend your head until it nearly touches the ground. Take five breaths in this position. This exercise can ease the qi that causes abdominal distension. Cross your hands in front of your chest and abdomen, then shake your head from side to side while breathing continuously. Stop when you have reached the limit of the movement. This can clear malign influences from the face and ears and prevent them from entering again. Cross your hands below your waist and sway from side to side, stopping when you have reached the limit. This can open and regulate the blood vessels. Cross your hands in front of your chest and pull forcefully to each side. This can dispel the oppressive qi in the skin.

Master Ning says: Circulating qi is a way to regulate the body’s interior; daoyin (nurturing the body through movement and breathing) is a way to regulate its exterior. Undo your hair knot and face east. Clench your fists with your thumbs tucked inside, hold your breath once, then lift your head and guide it from side to side, covering each ear with your hand. This can keep your hair from turning white. Pinch the channels at the sides of your neck twice with your fingers. This can brighten the eyes. Sit upright facing east, hold your breath three times, then pinch the sides of your nostrils with your fingers. This can treat nasal polyps. Sit upright and shake your arms from side to side while breathing continuously twelve times. This can treat exhaustion and water disorders (illnesses associated with fluid accumulation in the body). Lie on each side in turn, holding your breath twelve times each time. If there is fluid accumulation on the right, lie on your right side; treat illness on the left in the same way. This can dispel the illness.

At sunrise, at noon, and at sunset, stand facing the sun and hold your breath nine times. Tilt your head back, breathe in the sun’s essence and radiance, then swallow it. This can replenish Jing and Qi. Cross your hands beneath your jaw and pull them forcefully toward the place where lung qi resides. This can ease a sudden coughing fit. Raise your hands, cross and clasp them above your head, and stretch forcefully. This can treat pain in the ribs and flanks. Extend your left hand, place your right hand beneath it, grasp your left thumb, and pull forcefully. Then extend your right hand, place your left hand beneath it, grasp your right thumb, and pull forcefully. This can treat joint pain. Reach your right arm over your head and pull downward on the other hand. This can treat a stiff neck that prevents you from turning your head to look behind you. Bend both hands backward and spread them forcefully, as if drawing a bow. This can replenish deficient qi in the Five Viscera. Sit on the ground with your legs crossed. Pass your hands through the space between your bent legs, lower your head, and cross your hands behind your neck. Continue the daoyin practice in this posture.

The Pivot of the Dao (Dao Shu): A Chapter on Daoyin for Treating Illness (A Plain-Language Reading)

This text describes ways to regulate the body through Daoyin (physical guiding exercises coordinated with breathing) and specific postures. It also includes breathing instructions attributed to Pengzu and Wang Ziqiao.

To dispel lingering cold: Sit facing east, tilt the head back, and hold the breath five times. Move the tongue around the mouth to gather saliva. When the mouth is full, swallow seven times. This may relieve dry or bitter mouth.

For wind rash, scabies, and severe sores: Lower the head and look down, holding the breath twelve times. This may help with skin conditions such as wind rash, scabies, and severe sores.

For weakness in the Futu area and tight tendons in the buttocks: Face north and sit with the legs bent and spread apart (jiju). Grip the feet with the hands and press firmly with all five fingers. This may ease weakness in the “Futu” area on the outer thigh and tight tendons in the buttocks.

For dribbling urination and pain in the orifices: Remain seated with the legs bent and spread apart. Reach both hands beneath the bent feet and press them against the ground. Bend the feet down onto the hands while lifting the buttocks. This may relieve painful, difficult, dribbling urination and discomfort in the front and rear genital orifices.

For difficulty passing stool and weakness: Sit upright and clasp the hands behind the back. This method is called daifu, “binding with a belt.” It is said to aid bowel movements and improve weakness and emaciation.

For long-standing hemorrhoids: While seated, pull a rope upward with one hand and grasp a foot below with the other. This may ease the discomfort of chronic hemorrhoids.

For inability to retain food and vomiting: Sit upright with both legs extended. Cross the hands and grip the feet, then bend forward as far as possible. This is said to treat an inability of the digestive tract to accept food and upward-rising vomiting.

For dizziness and wind-related mania: Grip a rope or winch and hang upside down, with the feet passing over the head. This is said to treat dizziness and conditions resembling wind-related mania. (This practice is dangerous; people today should not attempt it on their own.)

Pengzu on the Timing and Benefits of Daoyin

Pengzu said that Daoyin is best practiced from the Zi hour to the Yin hour (late night to dawn). Do not practice immediately after eating one’s fill or bathing.

Pulling the feet alternately from side to side while breathing five times may draw out abdominal masses and benefit the nine bodily orifices.

Lying on the back and alternately lifting and moving the toes, then stopping after five breaths, may exercise the lower back and spine, benefit the spleen, and help with pian ku (conditions resembling paralysis on one side of the body).

Holding the palms of the two hands facing each other, then stopping after five breaths, may guide Qi into the lungs and dispel coughing, counterflow, and labored breathing.

Lifting the knees with both hands and holding them above the chest, then stopping after five breaths, may cure lower back pain.

Wang Ziqiao’s Lying Breathing Method

Wang Ziqiao said: Use a pillow about four cun high, keep the feet five cun apart, and place the hands three cun from the sides of the body. Loosen the clothes and gather the hair. Lie straight on the back, keeping the mind free of distracting thoughts. Breathe in slowly through the nose and breathe out slowly through the mouth. Let the breath pass in turn through the five organs, then circulate again.

When you wish to stop, first practice until you reach your limit, then stop. Do not force the breath to become longer; with practice over time, it will naturally grow deeper and longer. As the breath moves through the whole body, do not deliberately listen for it. Let it be present and absent at once, until the pulses throughout the body seem to move and there is a sound in the abdomen. If you practice this regularly, what illness could remain?

In Daoyin practice, those with deficiency patterns should close their eyes; those with excess patterns may keep them open. Deficiency is treated by supplementing, and excess by draining. Taking in breath through the mouth and letting it out through the nose is called supplementing. Other methods, such as keeping the mouth closed and warming the breath, also belong to the practices of supplementation and draining.

Note: The original text brings together Daoist health cultivation and medical Daoyin practices. Methods such as hanging upside down or pulling the feet with excessive force reflect the limitations of their time. Modern readers should understand the underlying principles and approach the postures with caution. Those who are ill should seek medical care and should not rely entirely on ancient prescriptions to treat serious conditions themselves.

“Swallowing the Qi” means swallowing the breath. For an ailment in the chest, raise the pillow seven inches. For an ailment below the heart, raise it four inches. For an ailment below the navel, remove the pillow and tilt the head back, extending the neck. For discomfort in the head, tilt the head back and stretch the feet. For discomfort in the feet, raise them and draw all ten toes toward the chest. For discomfort in the chest, pull the toes and extend the arms. For discomfort in the arms, cover them and relax the abdomen.

When there is cold or heat inside the body, or heat throughout the body, hold the breath, expand the abdomen, and lie on the left side. Inhale through the mouth and exhale through the nose. This can dispel internal accumulations and ease a feeling of distress in the heart.

Lie on the right side. Inhale through the nose, then gently swallow the breath through the mouth, repeating several dozen times. Then rub the hands together until warm and massage the abdomen with them, guiding the Qi downward before exhaling. Stop after seven breaths. This can ease discomfort in the ribs and flanks, as well as skin pain.

Lie face down without a pillow, with both feet held upright. Inhale through the nose sixteen times, then exhale gently through the nose. Do not close the nostrils tightly while inhaling; simply pay attention to the breath moving in and out. This can ease internal heat and discomfort in the back.

Sit upright and clasp the knees with both hands. Hold the breath and expand the abdomen fourteen or twenty-one times; when the breath is full, exhale. This helps the breath flow freely. It is said that practicing for ten years can delay aging and restore youth.

Sit upright and extend the left and right arms as if drawing a bow to shoot an arrow. This can treat discomfort in the limbs and stiffness in the back.

Sit upright and stretch the waist. Raise the right hand, palm facing upward, and support the left flank with the left hand. Inhale through the nose as deeply as possible. Stop after seven breaths. This can ease cold in the stomach and difficulty digesting food.

Sit upright and stretch the waist. Raise the left hand, palm facing upward, and support the right flank with the right hand. Inhale through the nose as deeply as possible. Stop after seven breaths. This can ease blood stasis and Qi stagnation.

Lie on your back and stretch out both arms and legs. Inhale through the nose as deeply as possible, stopping after seven breaths, then shake both feet thirty times. This can ease cold in the chest and feet, aching and numbness throughout the body, and coughing with labored breathing.

Clasp the head with both hands and turn the body up and down. This movement is called “Opening the Flanks.” It can ease bodily heaviness and poor circulation of Qi and blood.

Crouch down and extend the right leg. Clasp the left knee with both hands, raise the head, and stretch the waist; then inhale through the nose as deeply as possible.

A Plain-Language Interpretation of Daoshu

After seven breaths, stop; do the same on the left side. This can relieve difficulty bending and straightening or rising, as well as pain, numbness, and obstruction in the calves.

Sit in a crouch and clasp each knee with the corresponding hand. Inhale through the nose as fully as possible; after seven breaths, stop. This can relieve obstruction in the lower back and back pain.

Lie on your back with both lower legs extended. Place your hands at the outer ankles, with your toes facing each other. Inhale through the nose as fully as possible; after seven breaths, stop. This can relieve coldness in the knees and pain in the shins.

Lie on your back with both lower legs extended, and bring your heels together. Inhale through the nose as fully as possible; after seven breaths, stop. This can relieve numbness in the muscles and coldness in the feet and shins.

Lie on your back with both lower legs extended, and raise your toes toward each other. Inhale through the nose as fully as possible; after seven breaths, stop. This can relieve tightness in the abdomen, as if stretched like a taut string, and sharp pain.

Sit upright, stretch your back, face the sun, and tilt your head back. Slowly draw breath in through your mouth and swallow it; stop after thirty repetitions. This can relieve accumulations below the heart.

Sit upright with your back straight. Raise your right hand, palm facing up, and place your left hand beneath your right armpit. Inhale through the nose. This can relieve undigested food accumulated in the stomach.

Straighten your back and extend both arms out to the sides. Inhale through the nose, then hold the breath as long as possible. This can relieve accumulations beneath the ribs.

The scripture says: Sit facing east. Clench your hands and hold your breath for one cycle. Raise your hands and guide the breath from side to side; cover each ear with the corresponding hand, and press with your fingers beside the two channels. Repeat this five times. This can sharpen the eyes, darken the hair, and dispel wind.

The scripture says: Those who practice breath-taking while lying down at night should first cleanse and circulate their old Qi (vital energy). Close your eyes, clench your hands, and lean back. Place your left fist between your breasts. Lift your back and buttocks by means of the channels at both ears, then hold the breath inside. Let the Qi in the Sea of Qi rise from within again, turn and circulate it, then release it. Repeat this nine times. Afterward, you may regulate and take in the breath.

The scripture says: People receive the original Qi of Heaven and Earth. Whenever they swallow or draw in and release the breath, their inner Qi naturally responds. From within the Sea of Qi, it rises with the exhalation all the way to the throat. When the exhalation reaches its limit, drum the mouth and swallow the breath in a continuous stream, making a gurgling sound. It descends on the left, passing through the twenty-four joints (for women, it descends on the right). Guide it with the mind and rub the body with the hands, so that it quickly reaches the Sea of Qi.

When the upper abdomen rises high and the lower part curves inward and is pressed, the breath becomes increasingly urgent; as primordial qi (yuanqi) ascends with the breath, water-vapor is guided upward until it reaches the region of the heart—then the chest and abdomen feel open and comfortable. When heavy, sinking qi descends, the three burners (sanjiao) must run clear and unobstructed. After the breath has been hurried and then steadied, raise the fine subtle qi (weili) to a point two or three inches above the nose; then the dantian opens and feels refreshed, and one may perceive the emptiness of the human realm. One then applies the Rain-Pouring Method (yuzhu fa) again—for when yin reaches its extreme, yang returns. Those who breathe primordial qi two thousand times, or twenty thousand times, must when using the Rain-Pouring Method keep the pace even and slow, with posture square and stable, so as to “rectify the embryo” (zheng tai). When ferrying others across, one must rise, face east, and bow once in homage, as in the preceding rite. To perform the Rain-Pouring Method, one must study it in detail in the Treatise on Primordial Qi of the Heavenly Origin (Tianyuan jingqi lun).

A collation note records that the four-character phrase fang wu jing ju xiu dian appears in various mountain editions. The meaning of “root of wisdom” and “monastic merit fully complete” is that only when those four characters are absent may the method serve as a norm for the world.

The pu zhushi (register master) is the highest-ranking Daoist in the abbey. Yun zhu (cloud residence): as in ancient arts, each lineage forms its own school and students cannot master all; therefore one selects the capable to hold the post. The inner altar (neitan) directs inner ritual and arts; the outer altar (waitan) directs outer ritual and arts.

Those who are born yet cannot die do so because the yang spirit (yangshen) is wholly lost. Those who are reborn yet still cannot die have merit not yet full—through arduous labor and deep merit they obtain rebirth of the yin spirit (yinshen).

“Twelve homages of Dongxiao” (Dongxiao shi’er guiming): one pays homage in alignment with this teaching’s Dongxiao tradition; “twelve” means performing twelve prostrations.

The “cavity of blessing” (fu xue): old scriptures say each of the five viscera has its virtue (de); if one virtue is lost, the five viscera are incomplete. Each viscus is paired with a direction and each direction with one of the Five Phases (wuxing); each has its conduit for generating virtue. When the whole is obtained, immortality may be attained.

Those with “outflow” (you lou) become ghost immortals (guixian), with or without visible form. A body with outflow is a yin spirit in full color; a body without outflow is a colorless yin spirit. Once immortality is achieved, one reports again to the Emperor and may be summoned as a judge, or serve the underworld bureaus as assistant—reward for former merit.

The passage continues regarding bian’e (inscribed plaque)…

If you have the surrounding pages from the same fascicle, or wish to align entries with the Treatise on Primordial Qi of the Heavenly Origin, paste those passages for line-by-line translation.

(Guiding and Stretching Movements)

Brace your right hand against your side, then raise your left hand above your head and hold it there. Next, extend your right hand behind you and place your left hand across the front of your abdomen. Then slowly take shape and kneel upright. Extend your left and right hands forward in turn, then bend them back and place them at your waist. Finally, raise both hands high. Practice these movements often, and your hearing and sight will become keen, illness will not arise, and your life may be prolonged. (Complete each movement in an upright kneeling posture.)

Ge Xiangong (Ge Hong, a Daoist physician of the Eastern Jin, commonly called Ge Xiangong) said: I have heard that those who practice Bigu (abstaining from or reducing food) and Fuqi (ingesting Qi) swallow Qi five hundred and forty times over the twelve double-hours of day and night, repeating the cycle continuously. But if one has not first cultivated the practice or taken Yaoshi (elixirs), and one’s Yuanqi (primordial Qi) is not yet full, suddenly abstaining from food before the inner and outer have joined is to bring danger and ruin upon oneself. Some also say that one should swallow as much as possible, until one is full; if the joints have not opened after a hundred days, continuing in this way will cause abdominal distension and discomfort. How could this be a way of regulating and nurturing oneself?

What is called Fuqi is Taixi (embryonic breathing): like an infant in the womb, nourished and growing for ten months without eating, through the power of primordial Qi. After birth, the infant breathes external Qi, begins to cry, and becomes aware of dryness and dampness, hunger and fullness—this is because primordial Qi has been lost. Drawing in Qi through the nose and swallowing it is also taking in external Qi; how could that suffice as Fuqi? Those who practice Fuqi should instead have no thoughts or worries, quiet the mind and cut off its attachments, and forget all thoughts. Then primordial Qi will arrive of itself, and one may swallow it, each part returning to its proper place.

Some also say that the five directions correspond to the five organs, and that one must contemplate them while taking in Qi. Ge Xiangong said: No. Contemplation creates attachment; attachment unsettles the mind, and an unsettled mind makes Qi unstable. Unstable Qi cannot be natural; when it is not natural, it loses its proper measure and takes in harmful Qi. Illness then arises.

Some also say that before the fifteenth day of the month, Qi issues from the hands, and after the fifteenth, from the feet. No. Cunxiang (visualization through focused intention) is used when one is suffering from an ailment. As the Huangting Jing says, “When things do not intrude, all is calm and balanced”—that is, one has no thoughts or imaginings.

Some also say that after every ten breaths one should bend a finger, and after seventy breaths swallow once. Ge Xiangong said: No. Those who swallow Qi should keep their minds in Wuwei (non-action) and entrust their bodies to a state of having no body. Whether moving or still, sleeping or waking, they should follow their nature and remain natural. When the abdomen is empty, take in Qi; when there is illness, use it to attack and dispel it. Would it not be tiring to bend one’s fingers to keep count?

Some also say that one should draw out the breath through the nose for a long time… (This too criticizes treating deliberate prolongation of nasal breathing and forced drawing-in of Qi as a method.)

This passage comes from The Pivot of the Dao (Dao Shu) and presents Ge Xiangong’s cautions and practical instructions on qi ingestion: regulating the inner Qi through practices such as inhaling through the nose, exhaling through the mouth, and swallowing saliva. Ge Xiangong was the Daoist physician Ge Hong of the Eastern Jin dynasty.

The method of swallowing Qi: Pucker the lips and swallow Qi slowly. Pause a little before swallowing the next mouthful, then continue one after another in a steady stream, as though pouring water into a bottle.

Ge Xiangong said: Swallowing wildly or holding the breath and forcing Qi down can harm you. In the course of daily activities and when waking from sleep, draw in clear Qi through the nose and expel turbid Qi through the mouth. Here, “turbid” refers to waste Qi produced by the Five Viscera and by food. If your throat feels dry, close your mouth and let the breath pass only through your nose; saliva will arise on its own.

Qi ingestion is best practiced after waking at night and during the Yin hour, from three to five in the morning, to regulate the breath. Lie on your back with your arms and legs extended and your head on a low pillow. Settle your mind and focus your attention, letting thoughts fall away. First inhale through the nose and exhale through the mouth. Then close your mouth and draw Qi in. When Qi is present, guide it to the edge of the mouth and swallow gently. After each swallow, rub with your hands to disperse it, and use your intention to direct it downward.

During the massage, after about twenty or thirty breaths, you may sense something moving like grains of sand. Once the Upper Burner (the region above the chest and diaphragm) has opened, swallowed Qi can pass below the navel; if it has not opened, the Qi will remain in the chest. When mealtime comes, eat only after the area below the heart feels open and clear, the Qi has descended and been released, and its pathways are flowing freely. Do not eat when you are not hungry, and do not eat until full, since fullness obstructs Qi. After eating, wait until the area below the heart feels open again before practicing Qi ingestion.

At first, when the Three Burners (the upper, middle, and lower regions through which Qi moves) have not opened and the joints remain blocked, swallowing too much Qi can cause congestion. Build up gradually: after ten days, add three to five swallows; by one hundred days, reach one hundred swallows; after one hundred and fifty days, add another thirty or forty; by two hundred days, reach about two hundred swallows. After a full year, when Qi flows freely and the joints have opened, if the abdomen feels empty, swallow only three to five breaths in succession, and no more than three hundred in a day. After three years, Qi will move through the Five Viscera, the bones will grow strong, and the flesh firm; the number of swallows can then be unrestricted.

Those who practice Qi ingestion should eat lightly: thin rice porridge in the morning, plain flatbread at midday, and plain noodles in the evening. Avoid ghee and other rich, sticky foods, raw vegetables, stale or foul-smelling radishes, and other foods that stir up Qi; avoid hot soups as well. After each meal, open the mouth and spit out the poisons of the five flavors. If you feel full, bloated, or blocked in your Qi, sit quietly and regulate your breathing. After a short while, the Qi will disperse and descend.

Someone asked: “Should descending Qi not be released? Should it be held tightly inside?” Ge Xiangong replied: No. The Five Viscera contain old, harmful Qi. If you simply seal it in and prevent its passage, it cannot be expelled, and you will inevitably suffer distension, pain, and agitation. So release it when it needs to be released; do not force it shut.

Source: The Pivot of the Dao

If the old Qi (vital energy) inside the body has not yet been fully expelled before it clashes with newly entering Qi, illness can easily result. Should one first let the Qi flow downward and out?

Immortal Lord Ge said: What does it mean to refine Qi? When you have some free time after your usual Qi practice, go to a quiet room. Let your hair down, loosen your clothes, cover yourself with a quilt, and lie flat on your back with your body straight. Let your arms and legs rest naturally extended; do not clench your fists. Spread a clean mat on the floor, smooth your hair, and let it fall across the mat. Then regulate your breathing, and swallow the Qi once your breath has become smooth. After swallowing, close your mouth and hold your breath until the pressure becomes uncomfortable. Then close your eyes, empty your mind, and think of nothing, letting the Qi move freely through your body. When the pressure becomes unbearable, open your mouth and release the Qi. At first, you will breathe out in short, rapid gasps. Regulate your breathing again, for seven or eight breaths, or even ten, until it steadies; then continue refining. In each session, you may hold the breath for five or six counts, or for twenty, thirty, forty, or fifty, gradually increasing the number.

After practicing Qi absorption for a long time, your joints will open and your pores will widen. When you can refine the Qi for twenty or thirty counts, your body will become moist and break into a sweat; this is a sign that the practice is working. You may practice at any time of day or night, but wait until your mind is clear. Sit attentively and swallow the Qi. If you feel sleepy, sleep; do not force yourself, or the Qi will become disordered. For this reason, it is best to refine the Qi once every ten days or every five days. If your limbs feel restless or blocked, you may practice once more.

What does it mean to “entrust the body completely to the Qi”? It means that body and mind are calm and clear, with no distracting thoughts within, and that you regulate your breathing whether walking, standing, sitting, or lying down. Lie still with your attention gathered, as though you had casually tossed your clothes onto the bed: no tendons, no bones, no sensation, no distinction. Let body and mind go completely, as you would leave the clothes where they fell and pay them no further mind. In this deep stillness, relax the body, clear the mind, and refine and nourish the true Qi. The joints open, the sinews and vessels flow freely, and the body’s fluids circulate. Then you can swallow the Qi and hold your breath, refining it first for ten counts and then for twenty.

With each swallow, remain utterly still and let the Qi move on its own; do not struggle against it with your intention. In time, the Qi will pass out through the pores across your body, rather than being expelled chiefly through the mouth. Even if some still leaves through the mouth, it will be no more than one or two parts out of ten. Then regulate your breathing for several dozen counts, or even a hundred. Do not hurry to swallow the Qi again just because you are gasping. Regulate your breath for a little while, and your whole body will feel refreshed, as if bathed.

As the practice advances day by day, Jing (essence) becomes full, Qi complete, Shen (spirit) calm, and the Po (corporeal soul) settled. Your aspirations broaden and your thoughts deepen. The Three Corpses—the worms said to dwell within the body and make people clouded by desire—depart, and the Six Dusts—the defilements of the six desires associated with the eyes, ears, nose, tongue, body, and mind—fade away. If your limbs feel unsettled, this means the Qi is…

《The Pivot of the Dao*: A Plain-Language Interpretation

I. Obstruction and Breath Retention

When the movement of Qi (vital energy) is obstructed, let go of forceful striving. Lie down or sit, quiet the mind and spirit, and entrust the body to the breath. Regulate the breath to still the thoughts. With time, focus the spirit and settle the Qi, allowing it to circulate throughout the body and reach everywhere.

What is the method of breath retention? A person of the highest wisdom has a settled spirit and regulated Qi, so illnesses caused by external influences often disappear on their own. A person of middling wisdom may still fall ill if they have not cultivated themselves properly; they can use this method. In a quiet room, lay down a thick mattress. Lie on your back with arms and legs extended, hands and feet about four inches apart, and cover them with thick quilts. Keep the mind calm and at ease. Once the breath is well regulated, swallow the breath into the abdomen. Then close the mouth and let the breath pass only through the nose, without letting it escape outward with the thoughts. Focus on the affected area and use intention to direct Qi there and attack the illness. When the Qi reaches its limit, exhale; then swallow again and close the mouth. If you become short of breath, regulate the breath for six or seven cycles. Once it flows smoothly, hold it again and continue directing the mind to attack the illness, repeating this ten, twenty, thirty, or fifty times. If the illness is in the left hand, direct the Qi to the left; if in the right hand, to the right; if in the head, to the head. When sweat flows freely throughout the body, the illness may be cured. If it is not cured, repeatedly direct your intention against it during the Yin hour, from three to five in the morning, and continue until it is gone.

II. Taiping Nourishing Life (Part Two)

The scripture says: The human body has twelve major joints and three hundred and sixty smaller bones. Its openings correspond with one another, and its channels connect. Fresh Qi and old Qi intermingle within them. Fresh Qi may suddenly become blocked or continue to circulate; thus Qi may flow freely, become obstructed, be blocked throughout, or rush along together. When Qi is obstructed, Yang Qi gathers into lumps and masses in the abdomen. When it is suddenly blocked, Yin Qi accumulates and causes swellings and sores. Qi can gather, but it can also disperse. Wherever illness occurs, it can be dispersed through Daoyin (physical movements coordinated with breathing and intention), harmonized by directing Qi against it, guided by intention, moistened with clear Qi, and replenished by swallowing saliva. How could the illness remain? All methods of replenishment take saliva and bodily fluids as their foundation. This is why the wonders of the Golden Beam, Jade Essence, Flower Pond, and Cinnabar Vessel—Daoist metaphors for saliva in the mouth and the Dantian (energy center)—are difficult for other methods to match.

Sudden death belongs to Yang. It begins with an illness that has lain dormant; Qi is suddenly blocked at the four gates and nine apertures—the joints of the limbs and openings such as the eyes, ears, nose, and mouth—so that the breath ceases and the person dies. Corpse-like collapse also belongs to Yang: the person appears dead, yet the pulse still moves, and there may or may not be a sound in the ear.

The “Dao Pivot” (Daoshu): A Plain-Language Interpretation

A condition in which the thighs grow hot, Yang Qi is cut off at the nine orifices, yet the joints of the limbs remain unobstructed

Guest Violation (sudden fainting after an external influence invades) is also a problem of Yang Qi: an outside force intrudes and blocks the flow of Yang Qi.

Sudden Death from the Five Corpse Illnesses is likewise connected with Yang Qi. The five forms are Flying Corpse, Hidden Corpse, Wind Corpse, Sunken Corpse, and Wandering Corpse. Symptoms include distension and fullness in the chest and abdomen, severe pain, rapid breathing, or hard swellings beneath the ribs. These all result when Yin Qi blocks Yang Qi.

I know a way to treat this. Have someone firmly pull the patient’s left hand, then right hand, left foot, and right foot, 360 times each. Then insert the heart of a scallion, with its tip removed, into the left nostril, and seal the gaps tightly with dough. At the same time, block the mouth and ears. When blowing into the ears, block the nose; when blowing into the nose, block the ears. Blow slowly and steadily, in long breaths. Afterward, pinch the outer sides of the nostrils and blow to the left 49 times, then do the same to the right 49 times. For a woman, begin on the right and then proceed to the left; blow into the nose first, then the ears, using the same number of breaths. (If no scallion is available, use a tube or another hollow object.)

The nose governs the lungs, which cover all the other organs. The ears govern the kidneys, the root through which Qi flows.

Cholera (acute vomiting and diarrhea) is caused by cold Qi dispersing. The interstices between skin and flesh open and close intermittently, and the pathways of Qi alternately stop and flow. Sometimes Qi that should travel through the Yin channels instead follows the Yang channels; at other times, Qi that should travel through the Yang channels follows the Yin channels.

To treat it, sit upright in a closed room, warmly clothed, with both hands pressing on the knees. Turn forcefully to the left 60 times and to the right 60 times, alternating sides until you have completed 360 turns. Then exhale slowly and deeply seven times, followed by seven long breaths each of blowing, sighing, “ha” breathing, “si” breathing, and “xi” breathing; recovery should follow. If the illness is too severe for the patient to perform these guiding exercises, have someone pull the left hand, right hand, left foot, and right foot 360 times each. At the same time, soak the hands in boiling water up to the elbows and the feet up to the knees, replacing the water as it cools, until the patient recovers. What is the reason for this? Using external Qi to set internal Qi in motion is also enough to treat corpse-like fainting (sudden loss of consciousness resembling death).

Leprosy is a disease of the greater Yang: Yang Qi is driven down by Yin Qi and sinks into the bone marrow.

Plain-Language Interpretation of The Pivot of the Dao

Leprosy (or a similar serious skin disease)

When an illness lasts a long time, fresh Qi can no longer reach where it needs to go, and the Qi becomes obstructed. The obstruction and stagnant heat produce a foul odor, and worms may also form inside. This is how leprosy develops.

Treatment: Stay in a quiet room, eat a little less, and keep your mind at ease. Sit upright with your body relaxed and your hands braced on your knees. Forcefully twist your head and upper body back to the left ten times, then do the same to the right ten times. Alternate between the two sides until you have completed 360 repetitions. This will open the joints, blood vessels, interstitial spaces, and pores. Next, make long exhalations using the sounds hu, chui, xu, he, si, and xi, five times each. Then use clear Qi to attack the pathogenic force in six ways.

For the first method, remain seated upright and relaxed. Slowly draw a long, deep breath through your nose while directing your intention to spread clear Qi throughout your bone marrow. Then slowly exhale through your mouth. Rinse your mouth with saliva and swallow it. Repeat this sixty times.

For the second method, exhale with chui; for the third, exhale with xu; for the fourth, with he; for the fifth, with si; and for the sixth, with xi. In each case, follow the same procedure as for the first method. Then slowly inhale clear Qi through your nose, intend for it to reach throughout the bone marrow, and exhale at length through your mouth. Rinse your mouth with saliva and swallow it. Repeat this sixty times. In this way, the Yang worms will be subdued by Yin Qi and should die off on their own. Practice at the hours of Mao, Wu, You, and Zi. Avoid eating wheat-based foods and mutton.

Hemiplegia (paralysis or impaired movement on one side of the body)

Yang Qi gathers inside the body but is blocked by external cold, or struck by Yin Qi. Although the channels remain open, Qi cannot reach the interior, resulting in hemiplegia.

Treatment: Sit upright with your hands braced on your knees. Forcefully twist your body back to the left ten times, then to the right ten times. Alternate sides until you have completed 360 repetitions. Next, have someone firmly pull the hand and foot on the affected side, 360 times each. Then use your hands to stroke downward along the affected limbs, 360 times on each side. Finally, relax your whole body. Slowly inhale clear Qi through your nose and exhale at length through your mouth. As you exhale, direct the Qi into the affected hand and foot, and swallow your saliva.

Sixty repetitions: Exhale with the sounds chui, xu, he, si, and xi, following the method described above. If the illness is severe and the person cannot perform the daoyin exercises, someone may gently pull their unresponsive hands and feet while directing Qi with the mind; this, too, is effective.

Swelling throughout the body: This is caused by Yang Qi becoming congested in the five viscera, spreading outward to the skin and gathering there without dispersing. Sit upright with the legs crossed. Press both hands on the knees and twist back with force, first to one side and then the other, ten times each; then switch hands. Press down with both hands together, for a total of 360 repetitions. Inhale fresh Qi slowly and deeply through the nose, letting it reach throughout the five viscera; then exhale slowly and deeply through the mouth. Rinse the mouth with saliva and swallow 60 times; perform each of chui, xu, he, si, and xi 60 times as well. When heat is intense and the mouth produces no saliva, it is enough to do the daoyin exercise: inhale fresh Qi through the nose and exhale turbid Qi through the mouth. (This method also treats sores and blisters.)

Swelling caused by heat Qi surging and gathering: Direct the mouth toward the swollen area and blow steadily 14 times, then rub the area gently and broadly with cool hands. Next, direct the mouth toward the swelling and exhale steadily with the sound he 14 times; warm both hands by rubbing them together, then rub the area gently and broadly. Alternate in this way until the swelling is healed.

Red, dry, painful eyes: This is caused by Liver heat surging upward. Perform the daoyin exercises on both sides 360 times. Then inhale fresh Qi slowly and deeply through the nose, imagining it shooting upward into both eyes and dispersing the heat; the heat will naturally leave through the mouth. Exhale it with the sound he. Continue until you have counted 360 repetitions, and the condition will be cured. He corresponds to the Heart and issues from one’s original Qi.

Deafness: Heat Qi in the Kidneys surges into the ears, while Yin Qi also reverses and blocks them. After performing the daoyin exercises on both sides 360 times, pull firmly on each ear 49 times. Then inhale fresh Qi slowly and deeply through the nose, imagining it reaching the Kidneys, and exhale slowly through the mouth with the sound si, until you have counted 360 repetitions. Si corresponds to the Kidneys; pulling the ears removes Yin. Do this for one period during the day and one at night, and the condition will be cured.

Qi surging upward and coughing: Yang Qi rushes upward from within the viscera, trying to escape, while Yin Qi enters again; the two meet at the center of the forehead. As Yin and Yang Qi gradually grow stronger, the coughing becomes more severe. This is like blowing on a fire: when the Qi is cold, the fire is stifled and will not burn brightly.

Plain Language Commentary on the Dao Shu

(Conditions involving upward surging Qi, fire, and heat)

These are conditions of “fire” and “heat.” Forceful blowing or breathing out can make the fire even stronger. The treatment is as follows:

1. Seated Daoyin (the primary method)

Sit upright and perform the Daoyin movements 240 times on each side. Move both arms as if drawing a bow: pull the elbows back while extending and tensing the arms forward. Then place both hands in front of the elbows and press inward with force.

Stand firmly, bend the knees, and place both hands below the knees, at the hollows behind them. Push the knees outward and thrust the elbows outward. Repeat 14 times on each side.

Then tilt the head to the left and bear its weight on the shoulder. Do the same on the right, alternating sides for 16 repetitions on each side.

Next, stretch the neck upward as far as possible, 4 times.

Then make the six long exhalation sounds—hu, chui, xu, he, si, and xi—7 times each. Practice three times a day, and the illness should gradually improve.

At the same time, slowly breathe in clear air through the nose and exhale slowly through the mouth in a long breath. Rinse the mouth with saliva and swallow it. Do the same with chui, xu, he, si, and xi, for about 20 rounds in all; this brings faster results.

When Qi surges upward: As you perform the movements above, first lift one foot and stamp forward forcefully, bringing the heel down. This is more effective.

Relapse from overexertion after illness

This often results from damage caused by Yang deficiency, from Qi suddenly becoming blocked or surging after a full meal, or from eating food that is too hot. The treatment is as follows:

Sit upright and slowly perform the Daoyin movements 49 times on each side. Slowly breathe in clear air through the nose and exhale at length through the mouth, swallowing saliva as you breathe out, for a total of 120 rounds. If you have the strength, increasing this to 243 or 360 rounds is even better.

Then extend the left leg, place the left hand on the foot, and rotate the foot from side to side 49 times. Repeat with the right leg. Practice twice a day, and the condition should resolve.

Pengzu said that rotating both feet inward and outward 10 times can stop various kinds of injury from overexertion. He was referring to this kind of practice.

Warm epidemic disease

This is attributed to Yang Qi gathering in the internal organs, entering the channels, and reaching the spaces beneath the skin. The treatment is as follows:

Sit upright and perform the Daoyin movements 360 times on each side. Qibo said that Daoyin means bending and stretching, bowing and leaning back. Ganshi said to interlace the hands, raise them above the head, and twist from side to side without stopping. He also said to continue until perspiration appears, then dust the body with powder.

Then stand on the right knee with the left foot extended forward, stamping down. Next, stand on the left knee with the right foot extended forward, stamping down. Perform each movement the prescribed number of times.

Notes

Daoyin: A practice of bending and stretching, bowing and leaning back, and guiding movement through the limbs.

Hu, chui, xu, he, si, xi: The Daoist method of exhaling through six sounds, often used in conjunction with diagnoses of the organs and of cold and heat.

Relapse from overexertion after illness: A previous illness returning because someone exerted themselves before fully recovering.

Warm epidemic disease: Here, a feverish condition attributed to warm pathogenic influences and epidemic Qi. The concept is close to the later understanding of epidemic disease.

Plain-Language Interpretation of The Pivot of the Dao

Forty-nine rounds (this can also be done lying down): Inhale through the nose and exhale through the mouth, beginning with 240 rounds. If you can gradually increase this to 360 rounds, the effect will be better. Peng Zu says—

Malaria: Yang Qi is blocked below the diaphragm and surges upward, trying to break out. Yin Qi blocks the way above the diaphragm, so Yang Qi cannot escape and an attack occurs. Attacks come at particular times because Yin and Yang contend according to their own rhythms. Just before an attack, perform the left and right Daoyin exercises (movements that guide the limbs in coordination with the breath) 360 times each. Then stand, bend the right knee, extend the left foot, and stamp the ground 49 times; do the same on the other side. Next, inhale through the nose and exhale through the mouth, using the hu and xu exhalation methods 21 times each. This can cure the condition.

Nosebleeds and blood in the mouth: Heat is intense in the Middle Burner (the area around the spleen and stomach), so that even water one drinks seems to turn into blood. Qi from the Middle Burner surges upward to the lungs, and the lungs then drive it toward the nose, causing a nosebleed. Qi from the Middle Burner flows downward to the spleen, and the spleen then drives it toward the mouth, causing blood to be spat out. People with this condition often urinate less. To treat it, sit with the legs spread and perform the left and right Daoyin exercises 360 times each. Then extend the legs, grasp the five toes of the right foot with the left hand, and do this seven times; repeat on the other side. For a nosebleed, swallow saliva, inhale through the nose, exhale through the mouth, and use the xu method to breathe out. For blood in the mouth, also swallow saliva, then breathe out using the xi method. Do each 360 times, morning and evening, and the condition can be cured; in severe cases, do it three times a day.

Dysentery with blood in the stool (bleeding from the Lower Burner): Heat is intense in the Lower Burner, and drinking water causes Yin and Yang to contend there, disrupting their normal flow. When cold Qi strikes from time to time, it causes pain. To treat it, perform the left and right Daoyin exercises 360 times each. Then swallow saliva, inhale through the nose, exhale through the mouth, and use the hu, xu, he, xi, and xi methods (five breathing and exhalation techniques) 60 times each. Swallow saliva again. Do this four or five times a day, and the condition can be cured.

Difficulty passing urine and stool: Yang Qi is stagnant in the lower body and blocked from rising. To treat it, perform the left and right Daoyin exercises 360 times each. Then cross the hands behind the back, pull forcefully with the left hand toward the right, and do this 14 times; repeat on the other side. Next, extend the left arm and use the right hand to lift the left shoulder forcefully 14 times; repeat on the other side. Then swallow saliva...

Plain-Language Interpretation of Dao Shu

Breathing and Daoyin

The six breathing methods—tuna, hu, chui, he, si, and xi—should each be performed sixty times, twice a day, and the illness will be cured.

Mr. Ning once said: Sit upright, extend your left arm, and use the fingers of your right hand to hook your left shoulder and pull it backward. This can treat difficulty urinating. Cross both hands behind your back; this posture is called “dai fu” (“binding with a belt”) and can treat difficulty passing stool. These are examples of such methods.

Strangury

Strangury occurs when heat builds up in the urinary passage, causing dryness and difficulty urinating, with urine leaking out repeatedly. To treat it, perform daoyin to the left and right sides 360 times each. Then stand with your feet apart, reach both hands beneath your thighs, and grasp the five toes of your left foot with your left hand and those of your right foot with your right hand. Pull both feet inward firmly, fourteen times. When finished, swallow saliva, slowly inhale clear Qi through the nose, and exhale through the mouth with the si breath, for a total of 360 times. Practicing this three times a day is more effective.

Edema

Edema is often caused by bodily weakness or cold in the organs after an illness. Drinking water can then allow Yin Qi to enter the body, increasing the accumulated fluid. Yang Qi cannot transform and transport it, so Yin fluids stagnate. As the water Qi gradually grows stronger, it overflows into the skin, causing edema.

Signs include discoloration above both eyelids resembling that of an old silkworm, and a sound of water in the flanks when the body turns.

To treat it, perform daoyin to the left and right sides 360 times each, then inhale through the nose and exhale through the mouth. Next, perform the xu, he, si, and xi breaths sixty times each, while visualizing Qi moving throughout the body. Do this three times a day; with continued practice, the condition will improve. (Avoid salty foods. Drink adzuki bean juice, or boil adzuki beans and use the liquid to soak and wash both feet.)

Regurgitation

Regurgitation occurs after exposure to cold over several days, as Yin Qi gradually descends and gathers in the abdomen. Warm food enters the stomach, but Yin Qi rejects it, causing it to be vomited back up.

To treat it, keep the abdomen empty as much as possible and perform daoyin to the left and right sides 360 times each. Cross your hands and press both feet firmly against them forty-nine times. Place the back of your left hand against your left armpit and grasp your left elbow with your right hand; do this seven times, then repeat on the other side. Next, swallow saliva, inhale slowly and briefly through the nose, and exhale through the mouth with the he breath 120 times. Swallow saliva again, then perform the si, chui, and xi breaths once each in the same way. Do this three times a day, and the condition will be cured.

Hardness and pain in the heart and abdomen—the interior of the chest and belly—are caused by cold Yin Qi gathering there and stagnating without dispersing. Even if one dresses warmly and treats it by attacking it with Yang Qi, the Yin and Yang Qi will contend, and the Yin Qi may grow stronger. The treatment is to perform guiding exercises on the left and right, for a total of 360 repetitions, then swallow saliva. Slowly inhale clear Qi through the nose and slowly exhale through the mouth. The accumulated Qi should be dispersed with warmth. Complete 280 repetitions each of exhaling and swallowing saliva; proceed in the same way with breathing out and sighing. Do this twice during the day and twice at night, and the condition will heal. (Those lacking strength may do it twice.)

A mass lodged in the chest and flanks is a Yin condition, caused either by cold Qi gathering in the chest and flanks or by food remaining there for a long time without dispersing. To treat it, lie on your back at dawn and stretch both legs straight. Have someone feel for the root of the mass with their hands, then slowly slide their hands beneath it and lift it slightly. At first this will hurt, but the pain will become bearable; then lift with greater force. Begin with 120 repetitions. After two or three days, increase to 240; after five days, increase to 360. Once you have completed 360 guiding movements, swallow saliva, inhale through the nose, and exhale with a “he” sound through the mouth. Use intention to direct the breath to the affected area, then expel the Qi downward. Begin with 120 repetitions and gradually increase to 240, then to 360; the more repetitions, the better the result. Do this once in the morning and once at night, and the condition will heal.

Sudden distension and fullness of the heart and abdomen are caused by Yin Qi lingering in the organs and rushing toward the heart when it stirs. The treatment is to perform guiding exercises on the left and right, for a total of 360 repetitions; swallow saliva, take in Qi, then exhale through the mouth, expelling the Qi downward. Complete 360 repetitions, and the condition will heal.

Red, watery eyes are caused by the Yin Qi of the liver surging into the eyes. The treatment is the same as before: first perform guiding exercises, then swallow saliva. Close the eyes and inhale clear Qi through the nose; open them and exhale turbid Qi through the mouth with a “he” sound. Complete 360 repetitions. Do this once in the morning and once at night, and the condition will heal.

A scripture says: An infant takes ten months to grow in the womb, with supple sinews and bones. Its thoughts are settled, its breathing harmonious, and its breath flows naturally. Therefore, those who practice breath cultivation—nourishing Qi by regulating the breath—should take the infant as their model and focus their intention on the Six Yang Qi.

The Pivot of the Dao: A Plain-Language Interpretation

Times and counts for ingesting Qi

During cultivation, when ingesting living Qi—that is, absorbing the pure Qi of Heaven and Earth—one should do so at set times, with a prescribed number of breaths:

• Zi hour (11 p.m. to 1 a.m.): ingest Qi eighty-one times
• Yin hour (3 a.m. to 5 a.m.): ingest Qi sixty-four times
• Si hour (9 a.m. to 11 a.m.): ingest Qi forty-nine times
• Wu hour (11 a.m. to 1 p.m.): ingest Qi thirty-six times
• You hour (5 p.m. to 7 p.m.): ingest Qi twenty-five times
• Xu hour (7 p.m. to 9 p.m.): ingest Qi sixteen times

The method of ingesting Qi

When ingesting Qi, press the tongue against the upper palate and expel the stale Qi from the mouth. Then breathe through the “gates”: the nose is the Gate of Heaven, and the mouth is the Portal of Earth. The soul and spirit associated with ingesting Qi gather through these gates: breathe in through the nose and breathe out through the mouth. This is the method of following the flow of Qi. Practice it without interruption, and you can dispel the Three Corpses—the three kinds of malign influence said to afflict the human body—and attain longevity.

The Dao is Qi; Jing is the foundation

The Dao is Qi. If a cultivator can preserve Jing, it is like having someone keep watch inside a house. When Jing and Qi are abundant, one is called a True Person. The human body has three Dantian energy centers:

• Upper Dantian: in the brain
• Middle Dantian: in the heart
• Lower Dantian: in the Sea of Qi and the Gate of Jing

Each of the three palaces has its own presiding spirit. When the spirit wanders, Qi leaks away; when Qi leaks away, Jing is discharged; when Jing is discharged, the spirit is depleted. Thus Jing is the root of longevity, and the kidneys are the root of life. Consider a tree: without Jing, its leaves wither; when the leaves wither, its branches decay; when its branches decay, the tree dies.

Yin-Yang and Wuwei in ingesting Qi

Inhalation is Yin Qi, and exhalation is Yang Qi. Together, these are what is meant by ingesting the essence of the sun and moon. Qi is empty, natural, and Wuwei (non-action). With Wuwei, the mind does not stir. When the mind does not stir, one seeks nothing outside; when one seeks nothing outside, one is inwardly at peace; when one is inwardly at peace, the spirit settles; when the spirit settles, Qi is harmonious; when Qi is harmonious, primordial Qi arrives of itself; when primordial Qi arrives of itself, the five organs are nourished; when the five organs are nourished, the hundred channels flow freely; when the hundred channels flow freely, bodily fluids respond and rise. Then one can forget the five flavors and be free from hunger and thirst.

In this way, Qi transforms into blood, and blood transforms into marrow. In the first year, Qi is renewed; in the second, blood; in the third, the channels; in the fourth, the flesh; in the fifth, the marrow; in the sixth, the bones; in the seventh, the hair; in the eighth, the sinews; and in the ninth, the form. This is called refining through the Nine Returns.

The scripture also says: “The Azure Sprout of the East is the liver. When ingesting the Azure Sprout, one should drink it with the morning…” (The original scripture ends here.)

Plain-Language Explanation

“Floral essence” means licking the lips with the tongue, rinsing the mouth, and swallowing three times. The “morning floral essence” is the root of the upper teeth. “Cinnabar of the southern direction” corresponds to the heart. When taking cinnabar, one should drink from the “Cinnabar Pool”: move the tongue between the teeth, rinse the mouth, and swallow three times. The “Cinnabar Pool” is the root of the lower teeth.

“Bright stone of the western direction” corresponds to the lungs. When taking bright stone, one should drink “dew-fluid”: turn the tongue over the teeth seven times, rinse the mouth, and swallow three times. “Dew-fluid” is the saliva inside the lips.

“Dark moisture of the northern direction” corresponds to the kidneys. When taking dark moisture, one should drink “jade syrup”: draw primordial Qi in through the nose, breathe, and swallow three times. “Jade syrup” is the tongue.

“The central Wu and Ji” means to tilt the head back and visualize Mount Tai—Mount Tai here means guarding Jing. When taking guarded Jing, one should drink from the “sweet spring,” which lies behind the teeth and in front of the uvula. The “Flowery Pool” lies at the root of the tongue. It is also called “Jade Blossom” and “Golden Beam.” Rinse the mouth and swallow three times.

When taking in these forms of Qi, do so regularly at the hours of Zi and Yin. Dress neatly and sit upright. Tap the Jade Blossom with the tongue, cleanse the Flowery Pool, and rinse with the sweet spring and dew-fluid. Draw the breath upward through the nose to the head, then bring it down into the mouth, where it transforms into jade liquid. Guide it to the root of the tongue and swallow, until the throat and abdomen both rumble, then draw it into the Dantian. This is the root of long life. When hungry, feed on the Qi of nature; when thirsty, drink the fluid of the Flowery Pool. What need is there to worry about hunger or thirst?

Jing is spirit, and Qi is the Dao. Nourish the spirit and drink Qi, as an infant does in the womb. Thus, in the morning, feed on Yang Qi; in the evening, feed on Yin Qi. Lingzhi and Jade Blossom then grow within the Five Viscera. Next, lean back to expel waste from the “water storehouse” (the kidneys), then bend forward to expel waste from the “food storehouse” (the stomach). Then lean against a wall and raise one foot. Clench both fists, move the tongue to stir the saliva in the mouth, and visualize Qi being swallowed, traveling down to the navel and then to the feet. That completes the practice.

To swallow Qi, close the mouth firmly and raise the tongue so that the space beneath it is hollow. This is called “swallowing primordial Qi,” and gradually reduces the amount of food eaten each day. When the count of nine nines is complete, in accord with the beginning and end of Heaven and Earth, blood naturally transforms into Jing, Jing into sinew, sinew into jade, and jade into immortal bones.

The scripture says: “Embryonic breathing” means exhaling the turbid Qi from the abdomen so that Heaven and Earth come into harmony.

Brief glossary: Dantian—the place below the navel where Qi is stored; embryonic breathing—a breath-holding and breath-regulating method that imitates a fetus breathing without the mouth or nose; nine nines—eighty-one, often used to signify the completion of cultivation.

A Plain-Language Interpretation of Daoshu

What is called releasing the spirit is letting the mind and spirit open and move freely. At this time, the mind is like empty space, and all manner of distracting thoughts subside. Close the Three Passes (the three points in the human body through which Qi circulates), so that external Qi and internal Qi respond to one another. Then close the mouth and swallow Qi in successive mouthfuls, as though beating a drum continuously; guide it into the body as water drips into a hollow. After swallowing thirty-six mouthfuls, this is called Refining the Form through Highest Clarity. (As long as the abdomen is empty, simply swallow the Qi and send it inward; you can do this whether sitting or lying down.)

Those who take in Qi sit quietly, close their eyes, tap their teeth (gently bringing the upper and lower teeth together), close their mouths, draw in their abdomens, and puff out their cheeks; the mouth will then open naturally. When the mouth is full of Qi, swallow it. With each breath (one inhalation and one exhalation), swallow nine mouthfuls. In spring and summer, take in cool Qi; in autumn and winter, take in warm Qi.

At the Yin hour (between three and five in the morning), cover the mouth with both palms and breathe forcefully into them. Saliva will form; use it to rub the face, and the complexion will become radiant.

However, the cultivation of the Dao has eighteen major prohibitions: do not seek wealth and rank by force; do not covet or grasp at treasures; do not be overly apprehensive of taboos; do not offend the King’s Qi (the ruler’s fortune and vital energy); do not pursue fame; do not commit various evils; do not delight in achievements or compete for renown; do not let the ears, eyes, or mouth lead you astray; do not act tyrannically; do not practice deceit or trickery; do not become restless and changeable; do not act carelessly; do not let the mind become troubled and unsettled; do not argue over who is right or wrong; do not squander Jing (essence) and Qi; do not crave fine clothes and rich food; do not become arrogant and self-satisfied; and do not delight in warfare.

Therefore, those who study the Dao should not let others know. If people find out, selfhood arises (attachment to the self takes hold); when selfhood arises, fame arises; and where fame arises, calamity follows.