《雲笈七籤》Vol. 34

《Seven Tablets in a Cloudy Satchel》, Scroll 34

Miscellaneous Methods of Cultivation

The Scripture of the Great Clarity on Daoyin and Nourishing Life (Twelve Practices)

Red Pine Master was one of two teachers in the age of Shennong. He could rise and descend by riding the wind, and was still alive in the time of Gaoxin. The art of Daoyin teaches that these practices can dispel all manner of illness and extend one’s life.

After rising in the morning, lay out a mat and practice facing east. Continue breathing to your limit, then stop. If you cannot reach your limit, stop after five breaths. Practice every day thereafter, and in time you will naturally feel the benefits.

Cross your hands on top of your head and pull downward until you bend toward the ground. Inhale five times and exhale five times, then stop. This can relieve bloating.

Lie on your side and support yourself with your left elbow. Stretch as far as you can while covering and pressing the left side of your head. Then support yourself with your right elbow and stretch as far as you can while covering and pressing the right side of your head. Stop after five breaths. This can loosen the sinews and bones.

Place both hands on your right knee and stretch your body upward through the waist and hips. Raise your head, then stop after five breaths. This can open the Qi of the waist.

Press your right hand against your waist and your left hand against your right knee, then stretch upward as far as you can. Next, press your left hand against your waist and your right hand against your left knee, and stretch upward as far as you can. Stop after five breaths on each side. This can open the Qi of the chest and abdomen.

Press your left hand against your waist and stretch your right hand upward as far as you can. Then press your right hand against your waist and stretch your left hand upward as far as you can. Stop after five breaths on each side. This can open the Qi in the abdomen.

Cross your hands in front of your chest and ribs. Turn your head from side to side, continuing to your limit before stopping. This can open the face and ears to expel harmful Qi and keep it from entering again.

Place both hands beneath your waist and rock your body from side to side, going as far as you can before stopping. This can improve the flow of blood and the vessels.

Cross your hands and pull them outward to each side as far as you can. This can open the Qi in the shoulders.

Cross your hands and turn them over onto the top of your head, then move them from side to side. This can open the Qi in the lungs and liver.

Cross your hands in front of your chest and pull them outward to each side as far as you can. This can dispel agitated Qi from the skin.

Cross your hands and raise your shoulders toward each side. This can open the Qi of the skin.

Stand upright and swing both thighs from side to side. This can open the Qi in the legs and feet.

Master Ning’s Daoyin Method for Nourishing Life (with Breathing Methods of the Toad, Tortoise, Softshell Turtle, and Others)

Master Ning lived in the age of the Yellow Emperor and once served as the Potter, an official in charge of making pottery. He could gather flames around himself and burn within the fire, then rise and descend with the smoke, while his clothes remained unburned.

Master Ning said: To practice Daoyin and circulate the breath, dispel every illness, and keep one’s years from waning, one should often hold a single “One” in the mind and return it to the Dantian, the place Daoism regards as important for gathering primordial Qi. The cinnabar that enables people to live is also what can save them: return the cinnabar and restore it to wholeness. In this way, life can be prolonged. When the cinnabar departs, a person becomes a corpse.

Daoyin (methods for cultivating the body through breathing, posture, and movement) can disperse pathogenic influences from the limbs and joints and preserve healthy Qi. With focused attention, diligent practice, and adherence to the method, one can practice even amid daily activities and conversation. Practiced day and night, it strengthens the joints and can ease many illnesses.

If someone suddenly suffers a stroke, or has paralysis or difficulty moving the limbs, or experiences deafness, dizziness, epilepsy, coughing with labored breathing, or pain in the lower back and spine, compare the symptoms with the illustrations to locate the affected area. Then use Qi circulation and Daoyin, focusing the mind to expel the pathogenic influence. Qi circulation nourishes the interior, while Daoyin treats the limbs; both accord with nature. Practice diligently, and one can remain in harmony with Heaven and Earth.

Unbind the hair, face east, and make a firm fist by pressing the thumb against the base of the ring finger and curling the other fingers around it. Hold the breath and perform one round. Raise the hands and guide them to either side, then cover both ears with the hands. This can keep the hair dark and delay graying.

Sit facing east and hold the breath for two rounds. Wet the middle fingers of both hands with saliva, rub them together fourteen times, then rub the eyes. This can make the eyes bright.

Sit facing east, hold the breath for three rounds, and pinch the nostrils with the fingers. This can treat nasal polyps that have been present for a long time.

Sit facing east, hold the breath for four rounds, then tap the teeth as many times as desired. Bend forward, sit with the body turned to one side, and hold the breath for six rounds; this can treat deafness and dizziness. Then sit upright and hold the breath for seven rounds; this can treat chest pain and coughing.

Embrace both knees, straighten the body while on the ground, and hold the breath for eight rounds. This can treat disorders of the ears, eyes, throat, and nose, from the chest upward to the head.

Remove the pillow, make a firm fist, straighten the body while on the ground, and hold the breath for nine rounds. Lie down with the head facing east. This can help Qi flow freely between the upper and lower body, improving nasal congestion and weakness. Do not practice when Yin and Yang Qi are out of balance, or when the weather is overcast and foggy.

Toad Qi Circulation Method

Sit upright, move the arms freely, and hold the breath for twelve rounds. This can treat exhaustion and water accumulation, a category of illness in traditional medicine involving retained dampness.

Lie on each side in turn, holding the breath for twelve rounds on each side. This can treat phlegm and fluid retention that will not resolve. If the fluids are on the right, lie on the right side; if they are on the left, lie on the left. If they still do not disperse, use intention to direct Qi and expel them.

At sunrise, noon, and sunset, stand upright facing the sun and hold the breath for nine rounds. Tilt the head back to draw in the sun’s vital essence, then swallow it in nine portions. This can greatly increase Jing and Qi. When entering a fire, lower both arms and hold the breath; this will prevent injury.

Another method: squat facing south, pass both hands between the knees, and place the palms against the soles of the feet, curling the five fingers inward. This stretches the waist and hips and treats painful urination and involuntary urination.

Sit with the legs extended and spread apart, cross the feet, and place the hands between them. Then cross the hands and stretch as far as possible… (The original text ends here.)

During sleep, Jing and Qi easily leak away. Cross your hands beneath your chin and stretch as far as you can.

To regulate Lung Qi and treat sudden bouts of coughing, raise your right hand, stretch out your left arm, and, while seated, press your left foot down with your right foot. Stretch as far as you can. This can also treat pain in the buttocks.

Raise both hands, clasp them behind your neck, and stretch as far as you can. This can treat pain beneath the ribs.

Stretch out your left hand and grasp its thumb from below with your right hand, then stretch as far as you can. Next, stretch out your right hand and grasp its thumb from below with your left hand, and stretch as far as you can. Either practice can treat aching joints.

Bring your feet together and touch your toes with your fingers. This can treat stiffness in the lower back and an inability to bend forward. It is especially helpful when blood stasis has accumulated over a long period. It can also treat pain in the lower back and spine, and stiffness in the neck that makes it difficult to turn your head.

Reach your right hand over the top of your head and pull your left hand downward. This can treat neck stiffness that makes it difficult to turn your head and look behind you.

Sit on the ground and press your left hand against your shoulder. Place the fingers of your right hand on your left shoulder and pull your body so that it leans to one side. This can treat discomfort in the lower back and knees, as well as difficulty urinating.

The Turtle and Tortoise Method of Guiding Qi (a breathing and movement practice that imitates turtles and tortoises):

During practice, cover your mouth and nose with clothing and refrain from breathing for nine counts. Then lie on your back and breathe gently in and out through your nose. This method can treat nasal congestion. Next, place both hands on your knees, lift your head, and inhale while imitating a tortoise’s posture, guiding original Qi to the Dantian (the area below the navel where breath gathers). This may be used for pain in the lower back and spine, and for numbness that makes it impossible to feel pain. Pinch your nostrils firmly with your thumbs and hold your breath to guide Qi upward to the Niwan (a term for the crown of the head and the brain). Practice for a set number of repetitions, until you no longer feel tired.

Grasp your hair firmly with your left hand and reach your right hand behind your neck. The text says this allows Blood and Qi to follow their respective roots and confines the Qi of Great Yang, preventing Yin Qi from leaking outward. From this we can understand that these methods are all ways of harmonizing Yin-Yang.

Sit upright and cross your hands behind your back. This posture is called “Dai Zhuan.” It can treat difficulty passing stool, help clear the abdomen, and improve weakness and wasting.

Sit on the ground, cross your hands, and press them beneath your body. This can treat distension in the genital area.

Grip a rope or the handle of a winch with both hands and hang upside down, with your feet pointing upward. This can treat dizziness and “wind mania,” an ancient term for certain episodic disorders. Alternatively, pull both hands behind you, place them against your back, and grip a rope to suspend your body. This can treat difficulty concentrating and difficulty swallowing food.

Hold a rope above you with one hand and support your foot with the other. This can treat long-standing hemorrhoids.

Sit on the ground with both legs extended. Cross your hands, grasp your feet, and stretch as far as you can. This can treat an inability of the stomach and intestines to hold food, causing it to be vomited back up after eating.

Sit facing east, tilt your head back, and hold your breath for five counts; repeat this for five rounds. Move your tongue around to gather saliva in your mouth. Once your mouth is full, swallow it in two portions. This can treat dry and bitter mouth.

The Wild Goose Guidance Method: Lower your head, keep your arms at your sides, and breathe evenly. Repeat twelve times in succession. Use intention to guide the breath and keep it in place, then expel undigested food from below. Once the retained food has been expelled, the symptoms will improve.

The Dragon Guidance Method: Lower your head and look down. Breathe evenly and repeat twelve times in succession. This may be used to treat hives, scabies, ringworm, and severe sores.

If heat makes it difficult to swallow, have the patient lie on their back facing a bright place. Massage the abdomen down to the feet, then hold the patient’s feet and pull them downward. At the same time, let your arms hang down and breathe evenly. Repeat twelve times in succession. This may be used to treat warm painful stiffness in the feet, difficulty walking, and pain in the lower back and spine.

Place both hands behind the neck and clasp them together, crossing the fingers. This may be used to treat toxic illness. If there is still no improvement, expel the breath when the abdomen becomes distended.

Method for Absorbing the Moon’s Essence

At the beginning of the month, when the moon rises, when it is high in the sky, or when it is about to set, stand upright facing the moon and breathe evenly eight times. Then tilt your head back, draw in the moon’s essence, and swallow eight times. This method is said to strengthen Yin Qi. When women practice it, it can enrich Yin essence and open the birth canal.

Whenever you are about to enter water, raise your arms, hold your breath, and dive in.

Sit facing north with your legs extended and knees bent. Hold your feet with your hands. This may be used to treat weakness in the front of the thighs, and tightness in the buttocks and leg tendons.

Sit with your legs extended and knees bent. Pass both hands between your legs and press them against the ground. Rest your bent legs on your hands, then lift your buttocks. This method can be combined with Qi circulation to treat dribbling urination and breast pain.

Cross your legs and raise your feet behind your neck. Support yourself with both hands on the ground, lift your buttocks, and hold your breath as long as possible. This may be used to treat abdominal distension, expel the Three Worms, and regulate the Five Viscera.

Squat and support your feet with both hands. Once you have reached the lowest position, extend your legs sideways. This may be used to treat surging Qi, swelling and pain, and cold illness.

Method for Enriching Kidney Qi: Squat and support your feet with both hands, letting your five fingers hang down. Lower your head as far as possible. This is said to gather the Qi of the Five Viscera. It may be used to treat deafness and blurred vision. Practiced over a long period, it can also turn white hair black.

Pengzu’s Guidance and Stretching Method (Ten Sections)

Pengzu was a minister of the Yin dynasty who lived from the Xia dynasty into the Shang dynasty and was said to have lived seven hundred years. He often ate cinnamon and attained the Dao, becoming an immortal. The guidance and stretching method passed down by Pengzu regards these exercises as an important way to dispel all illnesses and prolong life.

The full method consists of ten sections. Perform each section for fifty breaths, completing five rounds in all, for a total of two hundred and fifty breaths. Practice is usually done between midnight and cockcrow, before daybreak. Do not practice after eating your fill or after bathing.

First, remove your clothes and bedding and lie down. Stretch your waist and body, close your eyes, and rest quietly for a short while. Breathe five times, then stop. This method guides Kidney Qi, treats wasting-thirst, and regulates Yin and Yang.

Second, pull on the big toes of both feet. Breathe five times, then stop. This method guides the Qi in the abdomen, treats hernias and abdominal masses, and opens the nine orifices.

Third, raise the big toes of both feet upward. Breathe five times, then stop. This method guides the Qi in the abdomen and back, treats numbness and paralysis on one side of the body, and enables one to hear...

With the heels of both feet together, hold the position for five breaths. This can regulate the heart and lungs, stop coughing, and settle upward-rushing Qi.

With the heels of both feet turned inward toward each other, hold the position for five breaths. This can clear stagnation in the Qi of the five network vessels (branches of the meridians), keep the intestines and stomach flowing freely, dispel wind-deficiency Qi, and brighten the eyes.

Stretch out both legs with the toes pointing upward, and hold the position for five breaths. This can prevent cramping.

Lie on your back, clasp your knees with both hands, and draw them to your chest. Hold the position for five breaths to ease lower back pain.

Turn both feet outward ten times, then stop. This can treat various forms of strain.

Loosen your temple hair and sit facing east. Clasp your hands firmly (a health-preserving hand gesture in which the fingers are folded together) and regulate your breathing; do this once. Then raise your hands and guide them from side to side. Next, cover both ears with your hands and press and rub the two pulses beside the ears with your fingers, five times on each side. This can brighten the eyes, keep the hair black and prevent it from turning white, and treat head wind.

Prince Qiao’s Eight-Spirit Guiding and Dredging Method (the original has the parenthetical phrase “three sites, four matters,” which may contain corrupted characters)

Prince Qiao’s Eight-Spirit Guiding and Dredging Method can prolong life and eliminate all illnesses. The method is as follows: The pillow should be four inches high. Keep the feet five and a half inches apart from each other, and the knees three inches apart. Loosen your belt and let your hair fall loose. Lie flat on your back, keeping your body straight, and do not let your thoughts wander. Once your mind is settled, slowly inhale through the nose, then exhale through the mouth. Direct the breath in turn to the corresponding internal organs, and repeat. When you wish to stop, first complete the current round as fully as possible, then stop; do not force yourself. Breathe through the nose gently and with focus, gradually lengthening the breath. During the guiding practice, bend forward and fold the thighs and lower legs, using as little effort as possible. Use the mind to visualize the internal organs, but only faintly, as though they were there and not there. When you feel movement and hear sounds in the abdomen, and the feet have grown warm, the practice is complete. What illnesses could such a person still have?

The throat is as if encircled by ten rings of silver, which connect downward in succession to the lungs. The lungs are white and lustrous, with their two front lobes higher and their two back lobes lower. The heart lies beneath the lungs. Its upper part is broad and its lower part pointed; it is generally red, like an unopened eggplant blossom, hanging upside down beneath the lungs. The liver also lies below the heart. It is a clear green, like a weng head, and has six lobes. The stomach has two front lobes higher and four back lobes lower. The gallbladder lies beneath the stomach and is shaped like a green silk pouch. The spleen is in the center, embracing the stomach. It is a clear yellow, like refined gold. The kidneys resemble two crouching old rats. They are long and narrow, level with the elbows; ideally, they sit higher in the body. They are pure black, wrapped in white fat, with black and white clearly distinct. The stomach is like a plain-colored pouch. Imagine it curled and coiled, with nothing foul inside.

The lungs store the Po, the heart stores the Shen, the liver stores intention, and the kidneys store resolve. This is called the “abode of the spirit.” When the abode of the spirit is well cultivated, the hundred vessels are harmonized, and no illness caused by malign influences can remain. The small intestine is nine feet long, corresponding to the Nine Provinces; another account calls them the “Nine Lands.” The small intestine…

Anyone who wishes to draw weak Qi into the body should close the eyes; anyone who wishes to expel Qi from the body should open the eyes.

To treat an illness, regulate the flow of Qi according to the prescribed method and stop after the seventh breath. Then walk slowly back and forth for two hundred steps, sit down again, and gently swallow the breath five or six times. If the illness has not eased, repeat the method until recovery.

For any bodily illness, lie on your back with your hair loose. Slowly draw breath in through the mouth according to the method, allowing the Qi to fill the abdomen. When the breath has built up until it is nearly impossible to take in more, slowly breathe out through the nose. Repeat this several dozen times. Those who are weak should draw Qi into the body; those with pathogenic Qi within should expel it. Close the mouth and gently nurture the breath, then swallow thirty times. Stop when a turning or rumbling sound arises in the abdomen. Then walk back and forth for two hundred steps. If the illness has not yet healed, repeat the practice.

For an illness in the throat or chest, raise the pillow seven inches; for an illness below the pit of the stomach, raise it four inches; for an illness below the navel, use a cloud-shaped pillow. Exhaling through the mouth and inhaling through the nose is called “fu”; closing the mouth, gently nurturing the breath, and then swallowing it is called “xie.” These are methods for using the breath to treat various illnesses. To treat an illness of the head, tilt the head back. To treat an illness of the waist or legs, lift both feet and all ten toes. To treat an illness in the chest, pull on the feet and toes. To treat an illness in the arms, pull on the arms.

To dispel cold or heat in the abdomen and various kinds of discomfort, or a feverish body after exposure to cold, hold the breath and puff out the abdomen. When it is time to breathe again, slowly breathe through the nose. Once breathing returns to normal, continue the practice until the illness is cured.

The following are specific methods for circulating Qi:

First, lie on your back and stretch the waist, hips, legs, and arms, with both hands pressed against the ground. Slowly exhale through the mouth, then inhale through the nose. This method can be used for pain in the chest or lungs. When swallowing the breath, keep it warm and close the eyes.

Second, sit upright and stretch the waist. Inhale through the nose, hold the breath, and shake the head forward and backward, thirty times in each direction. This method can be used for a hollow feeling in the head, loss of vitality, and similar conditions. Close the eyes while shaking the head.

Third, lie on your left side and exhale through the mouth, then inhale through the nose. This method can be used to dispel accumulations and discomfort below the pit of the stomach.

Fourth, sit upright and stretch the waist. Slowly inhale through the nose while pinching it closed with the right hand. This method can be used for blurred vision and tearing, as well as nasal polyps and deafness. It may also be used for headaches, chills, and shivering caused by cold damage; continue until sweating begins.

Fifth, lie on your back and slowly exhale through the mouth, then inhale through the nose. This can be used for abdominal cramping. After eating your fill, gently swallow the breath several dozen times to warm it. If the breath is cold, induce dry retching to stir the Qi in the abdomen. For abdominal pain, inhale through the nose and swallow seventy times, until the Qi in the abdomen is full.

Sixth, lie on your right side, inhale through the nose, then exhale gently through the mouth several dozen times. Rub your hands together until they are warm, then rub the abdomen to guide the Qi downward and expel it. This method can be used for ailments of the sides and skin.

Note: “Circulating Qi” means moving Qi within the body by regulating the breath, swallowing the breath, and similar practices; here, “breath” means a single inhalation or exhalation. Some characters or phrases in the source may have been corrupted during copying or reading, so the related terms and movements have been translated according to their context.

Seven. Sit upright with your back straight. Stretch both arms upward, palms facing up. Inhale through the nose and hold your breath as long as you can. Repeat for seven breaths. This is called “Shu King’s Terrace.” It can help disperse accumulations beneath the ribs.

Eight. Lie face down without a pillow, with both legs extended. Inhale through the nose while silently counting to four, then exhale through the nose as fully as possible. Next, let the breath enter gently through the nose, so that you scarcely notice it coming or going. This can help dispel internal heat and relieve back pain.

Nine. Sit upright with your back straight. Raise your left hand, palm facing up, and reach your right hand behind you. This can help relieve pain in the arms and back, as well as Qi stagnation.

Ten. Sit upright and clasp your knees with both hands. Hold your breath and expand your abdomen. Repeat fourteen or twenty-one times. When your Qi is full, breathe out; stop only once your breathing has become free and easy. Practise this for ten years, and even in old age you will appear youthful.

Eleven. Sit upright with your back straight, and lean your body to the left and right. Close your eyes, inhale through the nose as deeply as you can, and then repeat for seven breaths before stopping. This can help relieve wind-related headaches.

Twelve. If your abdomen is distended or you have eaten your fill, sit upright and inhale through the nose, counting to ten, then have a bowel movement. If you still cannot pass stool, repeat the exercise. You can also practise it when there is coldness and discomfort in the abdomen.

Thirteen. Sit upright and stretch both arms as if drawing a bow fully before shooting. This can help relieve discomfort in the limbs and stiffness in the back. Practising every day, or whenever you have time, is beneficial.

Fourteen. Sit upright with your back straight. Raise your right hand, palm facing up, and support your left side beneath the ribs with your left hand. Inhale through the nose as deeply as you can, then repeat for seven breaths. This can help relieve coldness in the stomach. It may also help when food is difficult to digest.

Fifteen. Sit upright with your back straight. Raise your left hand, palm facing up, and support your right side beneath the ribs with your right hand. Inhale through the nose as deeply as you can, then repeat for seven breaths. This can help dispel blood stasis, Qi stagnation, and similar conditions.

Sixteen. Brace yourself on the ground with both hands behind you and lift your head. Inhale through the nose, then swallow the breath. Repeat several dozen times. This can help dispel internal heat and deadened flesh caused by injury.

Seventeen. Lie on your back with your legs and arms extended. Inhale through the nose as deeply as you can, then swing your feet thirty times and stop. This can help relieve coldness in the chest and feet, numbness throughout the body, cold limbs, and coughing.

Eighteen. Lie on your back with your knees bent and turned inward toward each other. Turn your hands over and place them on your feet, keeping your back straight. Inhale through the nose as deeply as you can, then repeat for seven breaths. This can help relieve numbness, pain, fever, and difficulty moving the thighs.

Nineteen. When your body feels heavy and blocked, practise daoyin (guiding and stretching exercises that regulate the body): clasp your head with both hands and rotate your body up and down. This method is called “Opening the Ribs.”

Twenty. Crouch down, extend your right leg, clasp your left knee with both hands, and straighten your back. Inhale through the nose… (The original text ends here.)

Regulate the breath to a level you can comfortably sustain, and perform seven breaths. This can ease pain in the middle of the thigh, blood stasis, and numbness when bending and straightening the body or rising to bow.

Twenty-one. Sit with the left leg straight. Clasp the right knee with both hands, straighten the back, and inhale through the nose to a level you can comfortably sustain. Perform seven breaths. Then straighten the left leg and place it to the side of the body. This can ease pain in the middle of the thigh when bending and straightening the body or rising to bow. Another version says it can also be used for dim vision and deafness caused by wind disorders.

Twenty-two. Lie on your back with both legs straight. Knead the area around the navel with both hands until the skin turns red, as if an oil pouch were holding a pill of cinnabar. This method is used for dampness in the genital area, difficulty urinating, hernia, heaviness in the lower abdomen, and heat in the abdomen. During practice, breathe out only through the mouth and in through the nose, repeating several dozen times. There is no need to swallow the breath downward. If the abdomen still does not feel warm, perform seven breaths, then swallow the warmed breath about ten times.

Twenty-three. Sit in a squat with both hands clasped around the knees and the head lowered. Inhale through the nose to a level you can comfortably sustain and perform seven breaths. This can ease numbness in the lower back and back pain.

Twenty-four. Lie face down and turn the head to look toward both heels. Straighten the back and inhale through the nose to a level you can comfortably sustain. Perform seven breaths. This can ease pulling pain, cramps, and soreness in the tendons and channels of the feet. The original text of section twenty-five is missing.

Twenty-six. Lie on your back with both legs extended and both hands reaching toward the heels. Inhale through the nose to a level you can comfortably sustain and perform seven breaths. This can ease muscle necrosis, numbness, and coldness in the feet and thighs.

Twenty-seven. Lie on your back with arms and legs extended and the heels facing each other. Inhale through the nose to a level you can comfortably sustain and perform seven breaths. This can aid digestion and ease vomiting.

Twenty-eight. Sit in a squat and straighten the back. Hold both heels with your hands, inhale through the nose to a level you can comfortably sustain, and perform seven breaths. Then move both knees. This can ease numbness, vomiting, and rebellious Qi.

Twenty-nine. Lie on your back with both legs straight, arms reaching upward, and toes lifted toward the ceiling. Inhale through the nose to a level you can comfortably sustain and perform seven breaths. This can ease tightness and severe pain in the abdominal tendons and channels.

Thirty. Lie on your back and hook the big toe of the right foot with the left heel. Inhale through the nose to a level you can comfortably sustain and perform seven breaths. This can ease jue disorder, an illness caused by the chaotic reversal of Qi and blood. If the heel is misaligned and cannot hook the big toe, practice as best you can according to the instructions.

Thirty-one. Lie on your back and hook the big toe of the left foot with the right heel. Inhale through the nose to a level you can comfortably sustain and perform seven breaths. This can ease numbness throughout the body.

Thirty-two. When the illness is on the left side, sit upright and straighten the back. Turn the head to the right and gaze in that direction. Slowly inhale through the nose, then exhale once the breath has reached its limit. Repeat ten times, then stop. Next, close the eyes and look upward.

Thirty-three. When there is an illness below the heart, or an accumulation or mass within the body, sit upright and straighten the back. Face the sun and raise the head. Slowly inhale through the nose, then swallow the breath. Repeat thirty times and stop, then open the eyes.

When the right side of the waist is ill, sit upright, turn your head to the right, and look in that direction as well. Slowly inhale through the nose, then swallow the Qi. Repeat this several dozen times, then stop.

Miscellaneous Notes on Daoyin

The phrase “draw in and take in the green mists” in the “Rhapsody on the River” in the Wenxuan refers to methods such as Daoyin and ingesting Qi. These are somewhat similar to the methods recorded in the Zhongzhong. The following movements are performed as follows: clasp your hands together and slowly twist them as if washing your hands; cross your hands and turn them in front of your chest as if drawing a bow that takes three stone of force, doing this on both sides; place one hand over the other and press them together on your thighs, slowly twist your body, then turn back and pound your back ten times; clench your fists and strike backward ten times; sit steadily and lean in every direction, moving up and down several times as if pushing a mountain or lifting a thousand-jin boulder; clasp your hands over your head and rotate your body over your thighs; support yourself with both hands on the ground, draw in your body, and bend your back three times; cross your hands, push against the ground with your feet, and turn and twist your body; stand up and kick forward and backward into the air; then sit down, straighten your legs, and hook your toes with your hands.

These Daoyin methods are highly beneficial to the body and help prolong life. They should be practiced together with regulating the Qi, so that Qi and blood flow freely and illness is dispelled. Take care to nourish yourself, and do not practice until you are drenched in sweat. These methods are also well suited to opening the flow of Qi stored deep within.

The middle volume of the Zhongzhong contains other Daoyin methods, which can be practiced alongside the essentials given here for better results.

Each method of ingesting Qi has conditions that must be avoided, and the relevant prohibitions are also recorded. Do not ingest Qi carelessly: when baleful influences such as cold Yin, rain and mist, or intense heat are strong, it is unsuitable to do so. Days known as “danger, hold, closed, and broken” are also unsuitable.

The period each day from after noon until before midnight is called “dead Qi,” and Qi must not be ingested then. Only Qi during the hour of the Rooster may be taken. The text says that this time is nearer to dawn, when the Qi is clearer, and so it is not dead Qi.

Qi is generally ingested during the hours of the Rat, Horse, Rabbit, and Rooster. However, the Qi of the Rat hour in winter is too cold and should not be taken, while the Qi of the Horse hour in summer is too hot and should also be avoided. Adjust the practice according to your physical condition: if your abdomen is very cold, take Qi during the warmer part of the day or at the Horse hour; if your abdomen is very hot, take it in the middle of the night or at dawn. In cold winter weather, you may warm a quiet, small room with a charcoal fire before ingesting Qi, so that the temperature in your abdomen becomes balanced. When summer is especially hot, you may take in Qi beneath the moon; the text says this will cool the body.

Each time you ingest Qi, pay attention to your body’s condition. Aim for a settled, comfortable feeling and a proper balance of warmth and coolness.

When Qi activity rises and falls, do not act in haste. Wait until the breath has settled, then first stretch your hands and feet and knead the joints of your limbs. Next, raise your heels and extend both feet to the left and right. As you stretch, exhale slowly and fully two or three times. Focus your mind on the place where the illness or pain is located, and with each exhalation send the illness Qi out, until you feel the pain fading away.

When practicing breath intake, if your chest feels constricted, exhale gently and softly. Once the discomfort eases, close your mouth and do not exhale all the air; otherwise, you will have to inhale again. Both inhalation and exhalation should be so gentle that they would not stir a tuft of cotton. This is the normal way to breathe. Do not inhale too quickly or allow yourself to hear the sound of breath in your ears, for this can disturb the “Five Spirits”—the spirits of the five internal organs in Daoist thought—and harm the body. The same applies if you exhale too quickly and hear the sound in your ears. If there is heat in your abdomen or the weather is hot, rapid breathing will intensify the sensation of heat. If you are taking cold medicine or the weather is cold, breathing too quickly and hearing the sound of breath in your ears will likewise intensify the sensation of cold.

When you first begin practicing breath intake, regulate your breathing carefully until you feel full. Once you feel full, first stretch to the left and right, then raise your arms to either side and twist your body, and kick each leg into the air three times. Then cough, pull your ears, tug at your hair, massage your face, and turn your waist. This allows the breath to reach the joints, skin and flesh, marrow, and head and face. When your abdomen feels empty, continue taking in breath as before, until you once again feel full. After that, there is no need to repeat these movements; you will naturally feel at ease and settled.

On Nourishing the Body through Spirit and Qi

After primordial Qi—the undivided, chaotic Qi that existed before Heaven and Earth separated—divided, Heaven and Earth each took their place. Human beings and all things likewise received their share of Qi and thus took shape. Living creatures in motion receive the Qi of Heaven, while still things take their model from Earth. Among all that lies between Heaven and Earth, human beings are the most spiritually endowed. The body is nourished only through Qi and Shen (spirit). “Shen” refers to the mysterious workings of all things; “Qi” is the means by which those workings are brought about through the harmonious Qi of emptiness.

For the Perfected, no subject is more important to speak of than Qi, and no practice is more subtle than the use of Shen. My teacher received the Dao of the Perfected and understood the crucial point of life and death. He often experienced the flavor of the flavorless, made use of what is useless, practiced Wuwei (non-action), and attended to what required no intervention. He knew that Shen and Qi could preserve the body, so he held to emptiness to nourish them. He also knew that the hidden and mysterious could bring certainty, so he entered its depths and observed the most subtle source.

Seen in this light, is the space between Heaven and Earth not like a bellows, empty yet filled with Qi that moves without cease? And is the reason the Perfected can live long and never die not like the “Valley Spirit,” the inexhaustible, wondrous activity described in the Dao De Jing? The teacher said, “Within emptiness there is something real, called Shen; within the hidden and mysterious there is also something real, called Qi. Qi gathers in emptiness and becomes wondrous in its function. Thus, the Great Cavern Perfect Truth Scripture says: ‘For three months, look inward into the body, and focus your attention on a single Shen; then you will be able to communicate with the divine.’”

Qi, the fundamental force behind the body’s vital activity, arises and flows through the five organs. This principle is already clear. Qi is the mother of Shen (spirit and consciousness), and Shen is the child of Qi. To cultivate Shen, one must first regulate and nourish Qi. If Shen cannot receive nourishment from Qi, Qi cannot flow freely and give rise to spiritual clarity. If the child does not seek nourishment from the mother, the mother cannot bring the child into harmony. The Dao Jing says, “Once you have obtained the mother, you can know the child; having known the child, return and guard the mother.” The Donghua Yushu says, “When the mother flourishes, the child grows; when the mind and spirit are settled, the heart becomes tranquil.” These are all essential principles of self-cultivation.

The ears and eyes are gateways through which Shen enters and leaves. The Dao Jing says, “By concentrating on nourishing Qi and making the body supple, can you become like an infant?” The Huangting Jing says, “Immortals and Daoist adepts are not born with spiritual powers; these are the result of accumulating Jing and Qi.” This describes a practice marked by concentration, benevolence, and uprightness.

In later generations, some who studied the Dao inhaled the Qi of the four seasons and the Five Buds—the Qi of the five directions and Five Phases (Wood, Fire, Earth, Metal, Water). Some consumed the essences of the Seven Lodges, the stars among the twenty-eight lunar mansions, and the Two Luminaries, the sun and moon. Some clenched their hands and imitated the posture of a fetus; others held their breath and practiced what was called fetal breathing, a method modeled on a fetus’s respiration. All these practices depart from the subtle meaning of the perfected ones and are merely secondary details of ancient cultivation. Those who practice them disturb their original Qi, causing particular harm to the body and spirit.

The perfected person lets the mind and spirit wander peacefully in a quiet, open expanse, rinses and nourishes body and mind with the Mysterious Spring, a symbol of inner clarity, and practices fetal breathing amid tastelessness. Then the radiance of Shen shines from within, the five Qi of the five organs arise naturally, purple vapors ascend, and jade hues shimmer together. Master Jingchuan’s teaching says: “Turn white into vermilion, accumulate Jing until it takes form, hold a numinous mushroom in the mouth, and let numinous Qi descend into the body.” This is called the art of the true immortal. Guard inner harmony and hold fast to unity without wavering, and you can endure as long as Heaven and Earth.

On Regulating, Preserving, and Protecting Life

Human beings are born by receiving the Qi of Heaven and Earth—the two Qi of Yin and Yang—and take shape as a body composed of the four great elements: earth, water, fire, and wind. People differ in foolishness and intelligence, rank and status, yet they share the same wish to cherish the body and seek long life. The poor have little strength and often find this difficult; the rich and powerful are proud and self-assured, and so also find it hard to persevere. Those of dull nature have not yet grasped the principles of protecting life, while the clever and discerning may pursue fame and profit first. Who, unless deeply cultivated and truly insightful, can master the art of nourishing life?

Among shallow and frivolous people, some deliberately pretend to be different from the world: they speak of nourishing life, yet act against their own words. Even if they truly follow the practice, they cannot hope for longevity if they persist for no more than a month; the task is difficult by nature. Thus, those who understand the Way know that wealth and status can make people proud, and so they lower themselves and treat others humbly. Knowing that fame and profit can harm them, they let go of attachments and cast off desires. Knowing that wine and sexual pleasure can damage nature and life, they act within their means and practice restraint. Knowing that joy and anger can harm their nature, they therefore…

Relax your emotions and calm your mind. Know that excessive thought depletes the spirit, so reduce emotional disturbances and turn inward to keep the mind and spirit steady.

Know that too much speech harms Qi, so keep your mouth closed and speak little, allowing no words to unsettle the mind and spirit. Know that both sorrow and joy can shorten life, so restrain your emotions and do not let them sway you. Know that sensual desire can secretly damage life, so hold it in check and do not let it control you.

If you can also adjust your clothing for warmth and coolness in step with the seasons, keep regular hours, eat foods of suitable flavors, and regulate your breathing according to a method, you can gather Qi and nourish the Niwan—the Daoist name for the place above the head where thought and spirit reside. Keep the hun and po souls settled in their proper places, harmonize the spirit, and preserve your original Qi. Through breathing out the stale and breathing in the fresh, you can prevent cravings and desires from disturbing the heart; thoughts of illicit sexuality will then be unable to confuse your nature. This is the highest method of nourishing the body. How could it fail to prolong life?