《雲笈七籤》Vol. 57

Essentials of Qi Absorption (on the essentials of Qi cultivation, with a preface), written by Baiyun of Tiantai.

Qi is the most subtle beginning of the Dao (the Way). Once it stirs, its subtle workings become apparent, and thus the One comes into being. In this way, undivided primordial Qi existed whole within the Great Change, the state in which Heaven and Earth had not yet separated and change had not yet appeared. The One is the state in which the Dao is harmonious and gathered. From harmony comes transformation; from gathering comes creation. Thus the Two come into being. Heaven and Earth then separate within Taiji (the Supreme Ultimate), the fundamental state before the myriad things have differentiated, and forms are established. All things are born by receiving the Qi of Heaven and Earth, and all possess spirit. Yet among beings with form, humans are the most upright; among the myriad things’ capacities for awareness, humans are the most perceptive.

Humans stand alongside Heaven and Earth as the Three Powers (Heaven, Earth, and humanity), accord with Yin-Yang, and partake of the essence of the Five Phases (Wood, Fire, Earth, Metal, and Water). They can therefore reach the mysterious and commune with the spirits; through cultivation, they can transform their form and substance and rise to become immortals. They can also conceal their traces and enter the realm of emptiness. There are many paths of study that lead to the utmost subtlety and the means of ascending to immortality, but in the end there is only one supreme path. Some refine elixirs and take medicines to ascend; others cultivate through purification and visualization, becoming immortals with feathered bodies once their practice is complete. Yet mineral medicines consume wealth and are hard to obtain, while cultivation methods often require many years and yield results slowly. For rapid progress, focused practice, and achievement—and for making one’s own Dao accord with emptiness and one’s De (Virtue/Power) accord with the spirits—perhaps nothing can compare with absorbing Qi.

The Yellow Emperor said, “Those who eat the five grains may be knowledgeable, but they are prone to die young. Those who feed on Qi have subtle spirits and long lives. Those who neither eat nor drink will not die.” A Perfected One said, “The key to keeping the Dao for a long time is nourishing life; what can accompany one for a long time is taking in Qi. When Qi is full and complete, life can endure. Once life endures, the mind can be nurtured; when the mind is nurtured, it can accord with the True Dao. Then one may for a long time ascend to the realm of immortals and enter a land abundant in vital energy. How could one fail to practice this diligently?”

From this we can understand that absorbing the rosy clouds of dawn and letting wind and dew nourish body and mind can replenish the essential Qi of the five organs and carry nutritive Qi and defensive Qi—the two kinds of Qi that circulate within the human body—through all the joints. This can dispel illness and stabilize the body, while also nurturing body and mind and prolonging life. By closing off sight and hearing, focusing on the breath, and practicing embryonic breathing—a Daoist method that imitates a fetus’s breathing so that the breath becomes subtle and unbroken—one can restore an aged appearance to the freshness of childhood. In cultivation, one may take models from Heaven at a distance and from oneself nearby. If the mind remains tranquil and at ease, and the body relaxed and free of forced action, one can grasp the distant realm beyond the span of a hundred-year life and preserve an all-pervading vital force within a single room. Compared with the various arts for lightening the body and ascending to Heaven, is this not an elegant practice of clarity, stillness, and emptiness? As for the work of cultivating the True Dao alongside it, one must also refine…

This transformative practice enables one to ride a cloud chariot or drive a feathered chariot, making a long journey seem close at hand. I have read many classics on the practice of ingesting Qi—cultivating health and refining oneself through regulated breathing and drawing in Qi. Some teachings are scattered across different texts; others do not explain their essentials fully. Readers with limited knowledge and experience grow doubtful, while practitioners who have not studied deeply often see little effect. I have therefore arranged and compiled these teachings by topic, explaining their essentials and origins in detail. I hope that even creatures as short-lived as mayflies can benefit, rather than only long-lived beings like turtles and dragons being able to cultivate virtue. The book comprises nine chapters, listed below.

Treatise on the Five Teeth, Chapter One

The preservation of the human body rests fundamentally on the zang-fu organs; the stability of the human spirit depends on Jing and Qi. Although the five spirits are present from the moment a person receives a physical form, each with its own distinguishing signs, a weakened body and depleted primordial Qi will gradually wither and decay. One must therefore draw in the “cloud teeth”—a term for the Qi of the five directions—and nourish the body with saliva; absorb the essence of the rosy clouds to strengthen one’s numinous Qi; keep the Qi of the nutritive and defensive systems pure and harmonious; and delay the aging of one’s appearance. With long practice and attainment of subtle skill, one can accumulate spiritual responses, communicate with the divine, ascend together with the Five Elders, and take one’s place among the Nine Perfected. The teachings recorded in the scripture provide a path for cultivating the true Dao. Those who study the Dao should follow them and examine them carefully.

The method for ingesting the true Qi of the Five Teeth is to recite the invocation silently each morning in a quiet place. The invocation is not written in the scripture. To perform the practice, face each direction in turn, sit upright, clasp the hands firmly in the fist-form used in Daoist health cultivation, close the eyes, and click the teeth three times. Then practice in sequence toward the center and the four directions.

• Eastern Green Tooth: Visualize and ingest the Qi of the Green Tooth, nourishing it with “morning radiance.” After the invocation, touch the outside of the upper teeth with the tip of the tongue, then lick the lips and rinse the mouth. When the mouth is full of saliva, swallow it. Repeat three times.
• Southern Vermilion Elixir: Visualize and ingest the Qi of the Vermilion Elixir, nourishing it with the “Cinnabar Pool.” After the invocation, touch the outside of the lower teeth with the tip of the tongue, then lick the lips and rinse the mouth. When the mouth is full of saliva, swallow it. Repeat three times.
• Center, Wu and Ji: Visualize the Qi of Wu and Ji at the center, called “lofty Mount Tai.” Ingest its refined Qi, nourishing it with the “Sweet Spring.” After the invocation, touch the outside of the upper teeth with the tip of the tongue and gather “Jade Water,” then lick the lips and rinse the mouth. When the mouth is full of saliva, swallow it. Repeat three times.
• Western Bright Stone: Visualize and ingest the Qi of the Bright Stone, nourishing it with the “Numinous Fluid.” After the invocation, touch the inside of the upper teeth with the tip of the tongue, then lick the lips and rinse the mouth. When the mouth is full of saliva, swallow it. Repeat three times.
• Northern Mysterious Moisture: Visualize and ingest the Qi of Mysterious Moisture, nourishing it with “Jade Syrup.” After the invocation, touch the inside of the lower teeth with the tip of the tongue, then lick the lips and rinse the mouth. When the mouth is full of saliva, swallow it. Repeat three times.

After completing all the steps, inhale through the nose until full, then exhale slowly. Repeat this five times. This is the method of practice taught by the highest perfected ones. When directing the mind toward each direction, one should also draw in Qi according to the prescribed number of repetitions.

(The East corresponds to three, the South to nine, the Center to twelve, the West to seven, and the North to five.)

(It is also said: “When the former master added the central Sweet Spring,” the prayer went:)

(White stones rise high; proceed in order. Spring water wells up from the cave. Drink its jade-like nectar, and you will attain long life, your years continually increasing.)

(The words from this point onward do not agree with the original; perhaps there is no need to spend time explaining them.)

This method appears in the Scripture of the Five Talismans of Numinous Treasure. The Scripture of Highest Clarity contains another method concerning the cloud teeth of the Four Extremities.

The method of the cloud teeth—a practice of visualization and consuming the vital energies of the five directions—has hidden principles and should not be taught lightly.

Anyone who practices the absorption of Qi should first cultivate the Five Teeth method, so that Qi flows freely through the five viscera. Only then should they continue with the usual methods of cultivation.

The blue Qi of the East enters and flows through the liver. The liver’s opening is the eyes, and its bodily manifestation is the sinews. The red Qi of the South enters and flows through the heart. The heart’s opening is the tongue, and its bodily manifestation is the blood. The yellow Qi of the Center enters and flows through the spleen. The spleen’s opening is the mouth, and its bodily manifestation is the flesh. The white Qi of the West enters and flows through the lungs. The lungs’ opening is the nose, and their bodily manifestation is the skin. The black Qi of the North enters and flows through the kidneys. The kidneys’ openings are the ears, and their bodily manifestation is the bones.

The lungs are the canopy of the five viscera, covering and protecting them. They lie above the heart, opposite the chest, and have six lobes. Their color is like white silk tinged with red. The lung channel begins at Shaoshang, on the inner side of the tip of the left thumb, about two fen from the nail.

The heart lies below the lungs and above the liver, directly one cun below the Jiuwei point. Its color is like white silk tinged with deep red. The heart channel begins at Zhongchong, on the tip of the left middle finger, about two fen from the nail.

The liver lies below the heart, slightly toward the back. It has four lobes on the right and three on the left. Its color is like white silk tinged with deep blue-green. The liver channel begins at Dadun, at the tip of the left big toe, between three hairs.

The spleen lies across the front of the body, directly above the navel. It covers the stomach, and its color is like white silk tinged with yellow. The spleen channel begins at Yinbai, on the inner side of the left big toe near the corner of the nail, over an area about the width of a chive leaf.

The left and right kidneys lie opposite the navel at the front and against the lumbar spine at the back. Their color is like white silk tinged with purple. The left is the true kidney, which works in conjunction with the five viscera; the right is the Gate of Destiny. In men, it stores Jing; in women, it anchors the womb and fetus. The kidney channel begins at Yongquan, in the hollow at the center of the left sole.

Anyone who cultivates or absorbs the Qi of the five directions should visualize these energies entering their corresponding viscera, allowing the fluids within the viscera to circulate freely.

The various kinds of Qi (vital energy) flow through the parts of the body they govern. They can circulate throughout the whole body and can also be used to treat illness. When taking Qingya (green Qi), imagine the Qi entering the liver. See the green Qi spreading through it, with green-colored fluids flowing smoothly and clearly. After a while, imagine the Qi reaching Dadun on the foot, an acupoint on the outer side of the big toe. Follow it as it travels upward along the channels and gathers within the vessels, then disperses through the various channels and rises to connect with the Qi of nature. After this, practice the other methods. When taking Qi, it is best to bathe, rinse the mouth, and arrange one’s clothing after the hour of Chou (approximately one to three in the morning). Enter a quiet room, burn incense, face the appropriate direction, settle the mind and spirit, and focus on visualization before carrying out the method.

Treatise on Taking Qi, Part Two

Qi is the root of a fetus’s life and the foundation of its physical form. After birth, the original Jing (essence) begins to dissipate; as the body becomes active, its substance gradually declines. One must therefore take in Qi to gather Jing and Qi, preserve the breath, and strengthen the body through practice. When Jing and Qi are abundant, the spirit can be kept whole; when the body is properly cared for, life can be prolonged. Only when the root is full can life become stable and endure. Observe all things: none have Qi without form, and none have form without Qi. How could those who cultivate life fail to concentrate on regulating Qi, so that the body reaches a state of gentleness?

Taiping Qi-Traveling Talisman

Those who wish to take Qi and abstain from grain should first write this talisman, face the King direction (a prescribed direction), and swallow it. Swallow one every seven days, continuing for three rounds of seven, or twenty-one days. Make three talismans in all, and burn five kinds of incense.

Anyone who wishes to take Qi should first treat any bodily ailments so that the internal organs function freely and the limbs are at ease. Even without a longstanding illness, one should first take medicine to dispel illness. Depending on whether the constitution tends toward cold or heat, take one or two doses of medicine, then take a purgative decoction to clear the bowels and remove accumulated waste. Prescriptions for inducing vomiting and purging are given later. Rest and recuperate, and once the body has recovered, observe a pure fast for one hundred days, maintaining cleanliness and guarding the mind with care.

During this period, gradually reduce sour, salty, and other strong flavors in the diet. Medicines such as Poria and steamed-and-sun-dried sesame may be taken to prepare for abstaining from grain. At the beginning of Qi practice, do not abruptly stop taking medicine or eating. Instead, reduce food a little each day and gradually increase Qi practice. Only when the breath and fluids circulate freely and the body feels settled within should you stop taking medicine and food. At the same time, take pastes and nourishing, moistening medicines to provide support. Avoid foods that are hard, coarse, rough, liable to stagnate, cold, or laxative.

After practicing for a long time, you may feel that the stomach and intestines are empty, yet no longer feel hunger or thirst. How to proceed or draw back should be judged according to your own condition; it cannot be explained in full here. It is best to begin in spring or autumn, choosing an auspicious day between the third and eighth days of the lunar month. First take the Taiping…

When the prescribed period for counting the Qi-conducting talismans is complete, swallow three talismans facing east in a quiet room. It is best to do this in the morning, when sunlight enters the room. Open a window in the east wall so that the sunlight shines directly on you. Lie facing east, making sure nothing blocks or interrupts the sunlight.

After the Zi hour (from eleven at night to one in the morning), first undo your hair and comb it several hundred times, then let it fall loose down your back. Do this when you first begin taking the talismans; after practicing for a long time, you may leave your hair tied up. Do not burn frankincense.

Sit facing east, quiet your mind and focus your spirit, then click your teeth and practice Daoyin (guiding and harmonizing the breath through prescribed breathing and bodily movements; see the later section for details). Sit quietly and regulate your breathing, then lie down with your head to the west. The scripture usually says to lie with the head to the east, but facing west makes visualization and inhalation practice inconvenient. The bed should be thick and warm, with bedding at a comfortable temperature so that your body feels slightly warm. Keep your waist, legs and feet, and both sides of your body warm as well. Use a low pillow, so your head is level with your back and your head and neck remain aligned with your body.

Loosen your belt and let your clothes fall open. Hold your hands about three cun from your body, keep your feet five or six cun apart, and make the firm-fist gesture commonly used in Daoist cultivation. Exhale slowly and regulate your breath. Then begin visualization: imagine the rising sun’s Qi in the east merging with the sunlight to form Elixir Qi, which comes before you in a radiance. Gently inhale through your nose, then swallow the Qi. The scripture also says that beginners should first clear the hairs from their nostrils: press both thumbs against the sides of your nose and move them up and down more than ten times to open the nasal passages.

After practicing for a long time, you need not deliberately inhale. Simply visualize this Qi and swallow it; it will enter your body on its own. This is considered the better state. Swallow the Qi three times in each cycle, so that it enters your lungs. Part your lips slightly and exhale slowly. Let the pace of your inhalation follow its natural rhythm. Do not inhale to the limit all at once, or your breathing may become coarse and harm your body. Inhale and swallow the Qi three times again. If your breath is long and steady, you may increase this to five or six times; seven is even better. Stop when your lungs feel full, and pause swallowing the Qi for a while.

Next, hold your breath and visualize the Qi in your lungs moving across your shoulders and down your arms into your clenched hands. Then guide it down into your stomach and both kidneys, and along your thighs to the soles of your feet. Stop when you feel a sensation like insects crawling between your skin and flesh. Let your breathing recover a little, and when it is steady again, guide and send the Qi as described above. Continue until your hands and feet feel moist and warm.

When regulating the breath, keep it smooth and calm. Many breathing practices direct Qi straight into the abdomen without first guiding it to the limbs. This can make the limbs cold and cause Qi activity in the five viscera to stagnate. The Qi must therefore reach the limbs first, before being guided into the abdomen; then it will circulate naturally. After this, there is no need to keep visualizing Qi resting in the lungs. Guide it directly into the large and small intestines, until the intestines rumble and Qi flows freely. Let the Qi descend as far as below the navel. Continue guiding it in this way until the intestines feel full, then stop.

Next, bring the knees together and clasp the hands firmly. This clasped-fist posture, known as wogu, is a Daoist health practice in which the thumbs are tucked inside the fists. Hold the breath and inflate the abdomen nine times. With each inflation, visualize the Qi within the abdomen spreading throughout the body. When you can no longer hold the breath, exhale slowly, taking care not to make the exhalation too long. If the breath becomes hurried, gradually guide the Qi as you exhale. Stop this round if the abdomen feels relaxed; if it still feels distended, hold the breath and inflate the abdomen again.

When finished, straighten the legs and use the hands to stroke downward from the chest several dozen times, then stroke around the navel and across the abdomen a dozen or so times. Stretch the legs and toes with the toes pointing upward, then lean backward several times. Lower the hands, relax the body, quiet the mind, and let go of thoughts about the body. Remain like this for a while. Once the breath and joints feel steady and coordinated, stand up.

If you have perspired, wipe the head, face, neck, and nape with powder. Then sit calmly and move the joints gently. When the body has returned to its usual state, you may get up and move about. Adjust the practice to your condition as you go, responding flexibly to different circumstances. There is no need to describe every case here; attend closely to your experience and make suitable adjustments.

Why, when taking in Qi, should it rest first in the lungs, then enter the stomach, and finally reach the kidneys? The lungs govern the storage of Qi and are its root. All Qi belongs to the lungs and circulates through them. The lungs are also foremost among the five viscera, covering the other organs like a roof. They are the source of breathing and the movement of Qi, and they transmit the breath and regulate bodily activity. The lung Qi connects with the Gate of the Corpse (the anus) and circulates through the twelve meridians in an unbroken cycle. It therefore serves to connect and govern the various viscera and bowels. For this reason, Qi should first rest in the lungs before it is set in motion.

The stomach is the sea of the five viscera and six bowels: food and drink enter it, and it is also an important governor of the six bowels. The five viscera and six bowels all draw nourishment from the stomach. After the Five Flavors enter the stomach, each is conveyed to the corresponding organ, nourishing the Qi of the five viscera. Thus the Qi of the five viscera and six bowels is connected with the stomach and can be detected at the cun pulse, the pulse-taking point at the wrist.

The kidneys are the source of the Qi of life, as well as the root of the five viscera and six bowels and the foundation of the twelve meridians. The left is the true kidney; the right is the Gate of Life (Mingmen), the “gate of life” in traditional medicine. Therefore, the Qi must also be guided to the kidneys, so that…

Jing fluid (Jing Qi and bodily fluids) benefits people. Heaven nourishes people with the Five Qi—the five primordial energies of nature—and Earth nourishes them with the Five Flavors: sour, bitter, sweet, pungent, and salty.

The Five Qi enter through the nose and are stored in the heart and lungs; the Five Flavors enter through the mouth and are stored in the intestines and stomach. Once the Five Flavors have been stored and harmonized by the Five Qi, bodily fluids are produced. Qi and bodily fluids respond to one another, and Shen (spirit) then arises naturally. Are the Five Flavors found only in grains? Each of the Five Qi also has its own distinct flavor, and they can be taken together with medicinal substances; the Five Flavors of medicines are especially potent compared with those of grains.

Although only the lungs and kidneys are mentioned here, Qi naturally circulates to the other organs as well. Thus, exhalation is associated with the heart and lungs, inhalation with the kidneys and liver, and between each breath the spleen receives the flavors of food. The principles of breathing are central to Shen and Qi. The Most High once asked, “What does a person’s life depend on?” Someone replied, “It depends on the interval between breathing in and breathing out.” The Most High said, “Excellent. This may be called understanding the Dao.”

Those who practice “eye Qi” (the original text uses this term; it may refer to a method of absorbing or circulating Qi) should choose a time after midnight and before noon. From the cock’s crow until daybreak is the Yin of Heaven, Yang within Yin; from daybreak until noon is the Yang of Heaven, Yang within Yang; from noon until dusk is the Yang of Heaven, Yin within Yang; and from dusk until the cock’s crow is the Yin of Heaven, Yin within Yin. The human body corresponds to these cycles as well.

In spring, Qi circulates through the channels; in summer, through the muscles; in autumn, through the skin; and in winter, through the marrow. In the first and second months, Heaven’s Qi begins to unfold and Earth’s Qi begins to sprout, while the body’s Qi is in the liver. In the third and fourth months, Heaven’s Qi unfolds fully and Earth’s Qi sprouts vigorously, while the body’s Qi is in the spleen. In the fifth and sixth months, Heaven’s Qi is vigorous and Earth’s Qi rises, while the body’s Qi is in the head. In the seventh and eighth months, Yin Qi begins to grow austere, while the body’s Qi is in the lungs. In the ninth and tenth months, Yin Qi becomes cold and congealed, Earth’s Qi begins to close and be stored, and the body’s Qi is in the heart. In the eleventh and twelfth months, cold Qi grows strong again and Earth’s Qi closes, while the body’s Qi is in the kidneys. During the months associated with each season, one should follow the movement of Qi at that time and attend to the corresponding parts of the body.

Those who practice taking in Qi to nourish the body through regulated breathing should choose clear, fine weather. When there is prolonged wind and rain, the sky is dark, or fog is dense, do not draw in Qi from outside. Instead, enter a sealed room, close the door, and practice internal Qi, together with the use of various medicines.

Those who take in Qi and abstain from grains will, by the end of the first ten-day period, find their Jing Qi weakened and their complexion sallow. By the end of the second ten-day period, they may feel dizzy and see spots when moving; their limbs and joints may feel uncomfortable, and bowel movements may become very difficult.

The urine is reddish yellow. At times there is diarrhea: first the stool is hard and dry, then it becomes loose and watery. By the third ten-day period, the person grows thin, feels heavy, and has difficulty moving. (These are all signs of the body’s weakness beforehand. It is said that they are reactions during the early stages of “focusing the Qi” practice, caused by following the method in question; they do not occur when taking ordinary medicines.)

By the fourth ten-day period, the complexion gradually improves, the mind settles, and the body slowly regains its health. In the fifth, the Five Viscera are harmonized, and Jing and Qi are nourished within the body. In the sixth, the body returns to normal, and the joints of the limbs move freely. In the seventh, the mind turns away from noise and disturbance, and one’s aspirations become lofty. In the eighth, the mind is calm and detached, and one trusts and understands the methods of cultivation. In the ninth, the complexion becomes radiant and the voice strong. By the tenth, the body’s righteous Qi is abundant, and the effects become marked. Continuing the practice can extend one’s life.

After three years of cultivation, scars on the body fade and the complexion glows. After six years, the bone marrow is replenished, the intestines are transformed into sinews and channels, and one can foresee life and death. After nine years, one can command ghosts and spirits; a Jade Maiden (a goddess in Daoist legend who serves an immortal) attends at one’s side. The brain marrow is replenished, the ribs and flanks become strong, and one is no longer vulnerable to harm. This is called becoming a “Perfected Person.”

The “Chapter on the Five-Spirit Heart Elixir” says that after fifteen days of practice, the mind becomes clear and the spirit unobstructed; after five years, both body and mind are unobstructed.

Chapter on Longevity in the East

“When one Qi is in harmony, there is great harmony. Attain the One Dao, and all is in supreme harmony; then nothing is out of harmony. The mysteries of the Dao accord with the realm of mystery.”

Recite it ninety times. When the breath is irregular, visualize this chapter and recite it; the breath will then become harmonious.

Chapter on Freedom from Hunger in the South

“Do not use thought to think about thought; at root, seek freedom from thought. Think, yet do not think: uphold the method in this way.”

Recite it thirty times. When hungry, visualize it and recite it; you will then feel satisfied.

Chapter on Freedom from Heat in the Center

“Those who eat Qi and gather Qi are not those who, through prolonged stillness, gather Qi. Qi returns to the original Qi; draw upon it as needed, and it will flow out as needed.”

Recite it one hundred and twenty times. When feeling hot, visualize it and recite it; you will then feel cool.

Chapter on Freedom from Cold in the West

“Cultivate and order the will, then leave the will. Through accumulated cultivation, do not depart from what accords with it. Have a will, yet do not cultivate the will; one’s work is complete, though one does not know it.”

Recite it seventy times. When feeling cold, visualize it and recite it; you will then feel warm.

Chapter on Freedom from Thirst in the North

“Do not let the mind cling to the mind; do not remain fixed in severing attachment. Let the mind abide, yet do not preserve the mind. In truth, guard the deep source of truth.”

Recite it fifty times. When thirsty, visualize it and recite it; you will no longer feel thirsty.

That is what the scripture records about effects such as freedom from cold and heat. However, if we understand these claims according to the principles of the Five Viscera, …

If you feel thirsty, recite the Northern Chapter. This is because the spirits of the soul are unsettled. The Eastern Chapter corresponds to cold, the Western Chapter to hunger, the Southern Chapter to thirst, and the Northern Chapter to fever. The Central Chapter may also be used according to the condition of the five organs, with adjustments made as circumstances require.

There is no need to restrict recitation to morning or evening, though it is preferable to recite before the hours of the Rat and Horse. After reciting the passages in the Jade Formula, recite the “Hymn to the Great Dao” once:

The Great Dao has no fixed form; it takes different names according to the myriad things. All things flourish between Heaven and Earth, born from the refined and excellent Qi. When a person receives a new bodily form, they also receive spiritual nature. The Five Phases and the Three Powers of Heaven, Earth, and Humanity display the changes of autumn’s withering and spring’s growth.

The “Four-Nine Precious Hymn” speaks of dispelling distracting thoughts, guarding Jing and Qi, and cultivating the Qi of great harmony so that it is neither depleted nor excessive. The Dao has no taste to savor, no fragrance to smell, no color to see, and no sound to hear. It is not confined to sitting or lying down, nor limited by the distance one travels. It roams through the vastness of space and abides in profound stillness within the Yellow Court, the Daoist term for the body’s inner Dantian, where spirit and Qi reside.

Though it moves, it goes nowhere; though it dwells, it does not settle in any fixed place. It seeks nothing and makes nothing; it is seen neither with the eyes nor heard with the ears. It is neither gathered nor dispersed, neither divided nor joined. It has no size or weight, and belongs to none of the colors yellow, white, red, or blue. The Dao of Huang-Lao is lofty, and its principles are clear to understand. This Essential Chapter of the Most High should be kept securely sealed, as if guarded by a city of gold. To hear this chapter is to have one’s destiny aligned with the true stars.

This Five Spirits Chapter can harmonize the Qi of the five organs. It should be recited regularly, while visualizing the Qi returning to the corresponding organ. If the conditions described in the text—such as bitterness, cold, heat, hunger, or thirst—arise, recite the corresponding passage. Face the appropriate direction as you recite. Sit down, close your eyes, focus your spirit, and keep your mouth closed as you recite silently in your heart. Gently move your tongue to produce saliva, then inhale lightly and swallow, visualizing the saliva and Qi entering the corresponding organ. This method is intended for times of extreme weakness and exhaustion. If talisman water and medicines are also taken, the body will not become excessively depleted.

Method for Absorbing the Qi of the Six Wu: At dawn, first follow the order of the Jiazi cycle and face the Chen direction. Lightly touch the upper and lower teeth with the tongue, circulate saliva in the mouth three times, then swallow. Next, face the Yin, Zi, Xu, Shen, and Wu directions in turn, repeating the procedure. Another method is to begin on a Jiazi day: during each Jiazi cycle, face the Wuchen direction and swallow the Qi. On a Jiaxu day, face the Wuyin direction, and proceed in the same way for the remaining cycles. This “Six Wu Method” is a Daoist teaching: Wu Qi enters the spleen, which is regarded as the foundation that transforms and nourishes the body. For this reason, it is said that the method can keep a person from feeling hungry.

If one wishes this method to benefit the whole body, it is less effective than other methods.

Method of Taking in Three, Five, Seven, or Nine Breaths of Qi (the Method of Circulating Qi Slowly)

Slowly inhale through the nose, drawing Qi into the body. First inhale three times, then exhale one breath of turbid Qi through the mouth. After practicing this for a while, inhale five times, then exhale one breath of turbid Qi through the mouth. After practicing for a while longer, inhale seven times, then exhale one breath of turbid Qi; afterward, inhale nine times, then exhale one breath of turbid Qi.

Next, inhale continuously in the sequence three, five, seven, and nine, drawing twenty-four breaths of Qi into the body through the nose. Then exhale one breath of turbid Qi through the mouth. After practicing this for a while, count backward from nine to three, then inhale and swallow the Qi in sequence. You may swallow Qi continuously eighty-one times, then exhale once; this completes one stage.

The key to this method is to inhale more and exhale less. If you do not practice using the prescribed counts, you may gradually increase the number of inhalations, but you need only keep the usual count in mind. “Dead Qi” refers to the Qi associated with the states of rest and death among the Five Phases in the four seasons. It should be kept inside the body and then exhaled. Follow the usual method for the remaining steps.

Method of Nourishing the Qi of the Five Viscera and Five Phases

In spring, on six Bing days, during the Si hour (9–11 a.m.), take in Qi 120 times to nourish the heart. This strengthens heart Qi relative to lung Qi, so that the lungs will not harm the liver. This is the method for nourishing liver Qi.

In summer, on six Wu days, during the Wei hour (1–3 p.m.), take in Qi 120 times to support the spleen. This strengthens spleen Qi relative to kidney Qi, so that the kidneys will not harm the heart.

In late summer, on six Geng days, during the Shen hour (3–5 p.m.), take in Qi 120 times to support the lungs. This strengthens lung Qi relative to liver Qi, so that the liver will not harm the spleen.

In autumn, on six Ren days, during the Hai hour (9–11 p.m.), take in Qi 120 times to support the kidneys. This strengthens kidney Qi relative to heart Qi, so that the heart will not harm the lungs.

In winter, on six Jia days, during the Yin hour (3–5 a.m.), take in Qi 120 times to support the liver. This strengthens liver Qi relative to spleen Qi, so that the spleen will not harm the kidneys.

These are the essentials of the Five Phases method of consuming Qi. Each season has nine such days, making a total of 1,080 inhalations, used to regulate and nourish the five viscera. Repeat the cycle so that the five viscera do not overcome and injure one another. Practice with focused attention. (This is the account of one school; for related material on the five viscera, see Treatise on the Five Teeth.)

Third Treatise: Daoyin

The limbs and joints of the human body are naturally meant to be exercised through movement; the meridians, nutritive Qi, and defensive Qi, indeed…

Now that you are living in retirement and have no duties to attend to, you should practice daoyin (exercises that harmonize body and mind through movement and regulated breathing), bringing the body to a state of calm and ease. As the saying goes, “A door hinge that turns often does not rot”—there is truth in this.

The blood, Qi, and spirit within a person are the foundation for sustaining life and preserving one’s nature. The channels and vessels are pathways through which blood and Qi circulate. Nutritive Qi, which flows within the channels and vessels, distributes fluids and blood, strengthens the sinews and bones, and clears the joints and orifices. Defensive Qi, which moves outside the channels and vessels and protects the body, warms the muscles, fills the skin, nourishes the interstices, and governs the opening and closing of the pores. Qi that flows along the channels and vessels is called defensive Qi; refined Qi that circulates within them is called nutritive Qi. Yin and Yang depend on one another, and the inner and outer aspects are interconnected. Their circulation repeats without end.

The head is where essence and Qi gather; the back is the storehouse associated with the chest; the waist corresponds to the kidneys, the knees to the sinews, and the bones to the marrow. All the bones are connected with the eyes, all the marrow gathers in the brain, all the sinews link to the joints, all the blood is governed by the heart, and all the Qi is directed by the lungs. Together, these form an integrated whole in which the limbs and every part of the body are connected day and night.

From this we can see that the Five Strains damage the body, and that our everyday movement and stillness affect our health. The Five Animal daoyin method, which imitates the movements of five animals, nourishes body and mind by moving the joints. The upper and lower parts of the body support one another, and the flow of Qi has an ordered pattern of ascent and descent. Most daoyin manuals I have seen recently are arranged haphazardly; the methods adopted here have a sound basis and clear guiding principles. If the body is balanced and free from illness, practice each exercise the usual number of times. If any part is weak or afflicted, increase the repetitions and effort for the corresponding area.

Practice daoyin after the hour of the Ox and before the hour of the Rabbit, roughly between one and five in the morning, on days when the weather is clear and mild. First loosen your hairpin and part your hair. Comb from all sides of the head toward the crown 365 times. Then let your hair fall down your back, or loosely tie it in a bun. Burn incense, face east, and sit upright. Clench your hands firmly—a health practice in which the fingers are drawn together into fists—close your eyes, and focus the mind on the spirit and Qi. Tap your teeth together 360 times. Then relax your body, steady your breathing, and practice the exercises in sequence.

First hold your breath, interlace the fingers of both hands, turn the palms outward, and stretch your arms forward as far as possible, pressing them out and holding briefly. Next raise both hands, turn the palms upward, and stretch your arms as far as possible. Then lower the left hand and raise the right elbow with force, bracing the left elbow and arm against the back of the neck. Pull downward with the left hand as you bend your body to the left, opening the right armpit and stretching the ribs. Then lower the right hand and raise the left, and practice the same movement on the other side. Next lower your hands and hook them behind your neck. Raise both elbows, lift your chest, and lean your head back, pressing your head and hands against one another in opposite directions.

After completing the neck and elbow swings and turning the body from side to side, place the hands on the knees, exhale gently, and even out the breath. Then begin the practice again from the start. Repeat this three times.

On Talisman Water, Fourth

Talisman script is written in cloud seal script, a form of writing commonly used in Daoist talismans and registers to communicate with the spirits. The images drawn on talismans have a basis in established forms, and are therefore believed to contain spirit energy. The words that appear in the talisman also each have their own source, so they should be written in cinnabar.

Water is the vital fluid of Qi (vital energy), and the foundation that conceals Yang energy and nourishes the myriad things. Nothing with form can grow without depending on water. Water may therefore be called the source of Qi. When water is pure, Qi is also clear and pure. Qi is the foundation of the body: when Qi is harmonious, the body is at ease. Although the body’s defensive and nutritive Qi (the Qi that protects and nourishes the body) has its own internal fluids, the organs in the abdomen still need nourishment from outside. Water can facilitate the passage of food through the stomach and intestines, replenish fluids and Qi, and carry the efficacy of talismans, thereby aiding invocations and ritual arts.

Methods for preparing various kinds of talisman water are now collected here for practical use; they may be carried out according to the instructions in this book. The specific contents of the talismans can be found in the original text of this scripture.

On Taking Medicine, Fifth

The Five Viscera are nourished by defensive and nutritive Qi, while the Six Bowels are replenished by the flavors of water and grain—that is, food and drink. When one practices breath cultivation, the Qi of the viscera may become excessive; and when the Five Grains are renounced, the Six Bowels receive too little nourishment from food. The Suwen says, “If grain does not enter the mouth for half a day, Qi weakens; if one does not eat for a whole day, Qi diminishes.” Various medicines are therefore needed to take the place of grain, replenishing both Qi and flavor so that the viscera and bowels remain whole and sound.

Clear Yang Qi rises, while turbid Yin Qi descends. Clear Yang emerges through the upper orifices—the openings of the head and face—while turbid Yin leaves through the lower orifices. Clear Yang spreads through the skin and its interstices; turbid Yin returns to the Five Viscera. Clear Yang fills the limbs; turbid Yin fills the Six Bowels. Clear Yang belongs to Qi, and turbid Yin to flavor. Flavor returns to the body’s form, form returns to Qi, and Qi returns to Jing (essence). Jing depends on Qi for nourishment, while the body depends on flavor for nourishment. Qi belongs to Yang and flavor to Yin. An excess of Yin harms Yang; an excess of Yang harms Yin. Harmonizing Qi allows its movement to flow freely; nourishing with flavor makes the viscera and bowels full. When Qi flows freely, a person is less prone to fatigue; when the viscera and bowels are full, the body is less prone to weakness.

Based on the properties and flavors of herbal medicines and the viscera they are suited to regulate, the pills called “Pills for Settling the Viscera” and the paste called “Paste for Regulating Qi” have been prepared. Those who are not ill and whose viscera and bowels are in harmony may take these pills and paste regularly, or take elixirs made from poria and giant-seed sesame, among other ingredients. If the viscera and bowels are already diseased, the medicines should be adjusted according to the condition. Those with longstanding illnesses that have not responded to treatment, or who later develop other ailments, should consult a physician for diagnosis and treatment; these prescriptions cannot cure such conditions. As for prescriptions of the Shangqing lineage, those who have received the appropriate transmission should follow the methods given in the original text of this scripture.

Formula for Pills to Settle and Harmonize the Viscera

Poria, cinnamon bark, honey-fried licorice, ginseng, arborvitae seeds, Chinese yam, and dwarf lilyturf root with the core removed, two liang of each; and four liang of asparagus root. Pound the ingredients and sift them into a fine powder. Mix with white honey and form into pills the size of parasol tree seeds. Take thirty pills twice a day, swallowing them with a medicinal decoction. Pine needles, goji berries, and similar ingredients may all be boiled to make the decoction.

Salve for Moistening Qi and Fluids

Take five sheng each of asparagus-root decoction, yellow essence decoction, and rehmannia decoction, along with five sheng of atractylodes decoction. Prepare each separately, then combine them. Add two liang each of poria and cinnamon bark, five liang each of Chinese yam and alisma, and three liang of honey-fried licorice. Pound these ingredients together and sift them through fine, closely woven silk until very fine, then add them to the medicinal decoction. Add three sheng of toasted giant-seed sesame and ground almonds, along with two sheng of white honey. Stir until thick. Cook over water, stirring continuously without stopping, until the mixture becomes a salve; it is best for the salve to be quite thick. Once cooled and set, pound it with a pestle several thousand times, then seal it for storage. To take it, use a small amount: each morning, hold one pill the size of a plum pit in the mouth and swallow it once it has dissolved. Take it two or three times a day.

This formula should be prepared in the eighth or ninth month and taken until before the third month of the following year. If it is cooked again in the second or third month until the salve becomes thick and firm, it can be kept throughout the summer without spoiling.

On Cautions and Prohibitions, Chapter Six

The principle governing the movement of Qi is this: once drawn in, it is hard to retain; once breathed out, it is easily depleted. Qi that is hard to retain must be nourished so it can become abundant. Qi that is easily depleted should be cherished and not squandered. A perfected person said, “In learning the Dao, one should always apply oneself as earnestly as when thinking of breakfast; no one will fail to attain accomplishment by doing so.” Another said, “Cherish Qi as you cherish your own appearance; in this way, no one will fail to preserve themselves.” He also said, “If you can cherish Qi as steadfastly as you put the safety of your body first, I have rarely seen anyone become withered and haggard as a result.”

Therefore, in daily life, keep speech and laughter within bounds as much as possible. In movement and calling out, especially, remain calm and measured. Whatever the circumstances, cherish Qi and exercise care; in this way, you can avoid depleting it.

A person’s innate nature corresponds with Heaven and Earth, and Yin-Yang Qi intermingles within the body. The skin, bones, body, internal organs, nutritive and defensive Qi, as well as the in-and-out flow of breath and changes of cold and heat, all correspond with Heaven and Earth and accord with the principles of the Five Phases (Wood, Fire, Earth, Metal, Water). From this we can know that Heaven and Earth undergo changes of obstruction and free flow, and Yin-Yang, too, can fall into disorder…

When the functions of the organs and viscera become disrupted and the meridians show abnormalities, these are signs of illness. Illness caused by external pathogenic influences usually begins with wind; illness caused by internal factors usually arises from Qi (vital energy). Thus it is said, “When the mind is calm, empty, and undisturbed, true Qi can dwell peacefully within the body. When the spirit is kept within, where could illness come from?” These words are indeed sound. Therefore, one should understand the distinct qualities of body and spirit and preserve them, while recognizing illnesses caused by internal and external factors and remaining alert and cautious against them.

The Suwen says: Heaven has the courses along which the stars move; the earth has its rivers and waterways; human beings have their meridians. When the weather is mild, rivers flow calmly; when it is cold, they freeze; when it is hot, they boil and overflow; when a sudden gale blows, they surge and raise waves. If a deficient pathogenic influence finds an opening and enters the body, it is like water stirred into waves by the wind. When the weather is warm and the sun bright, blood flows freely through the body, and Wei Qi—the Qi that protects the body and resists external pathogens—fills the body’s exterior. When the weather is cold and overcast, blood is liable to stagnate, while Wei Qi tends to sink inward. Blood and Qi favor warmth and dislike cold: exposed to cold, they stagnate and flow poorly; in warmth, they move freely. When the atmosphere is clear and calm, people’s thoughts and intentions are more readily settled. By following these changes, Yang Qi can remain secure, making it difficult for external pathogens to enter. This is the principle of tending the body in accordance with the seasons.

When the moon first appears, the body’s blood and Qi begin to replenish, and Wei Qi begins to circulate. At the full moon, blood and Qi are abundant and the muscles firm. As the moon wanes, the muscles diminish, the channels and collaterals become hollow, Wei Qi weakens, and the body grows vulnerable and exposed. Blood and Qi should therefore be regulated in accordance with the seasons. If a deficient pathogen is encountered during such a period of weakness, the body’s weakness may resonate with the weakness of the weather, allowing the pathogen to penetrate deep into the marrow and damage the Five Zang organs. For this reason, one must know the taboos associated with the seasons.

The “Eight Directions” are a method for observing winds from the eight directions and discerning when deficient pathogens may arrive. When a deficient pathogen arrives at an inauspicious time, avoid it with the same care as a flying arrow, and never expose yourself to it. For example, if a wind blows from the south on the day of the winter solstice, it may become a harmful pathogenic wind. Because it comes from a direction where the climate is deficient and out of balance, it may cause illness. The same principle can be applied to the other seasonal nodes.

Over the course of a day, Yang Qi governs the body’s outward activity. At dawn, Yang Qi begins to arise; at noon, it is at its height; after sunset, it gradually declines, and the Qi gates close. At night, therefore, one should gather and protect the body, avoid straining the sinews and bones, and keep away from fog and dew. If one violates the rules for caring for the body during these three periods, the body will gradually become fatigued and enfeebled.

Looking at things for too long damages the blood; lying down for too long damages Qi; standing for too long damages the bones; walking for too long damages the sinews; sitting for too long damages the muscles. These are called the “Five Injuries from Excessive Strain.” Grief and excessive rumination damage the heart; exposure to cold and eating…

Cold harms the lungs. Anger drives Qi upward in a counterflow so that it cannot descend, thereby harming the liver. Unrestrained eating and drinking, and overexertion, harm the spleen. Sitting for a long time in a damp place, or forcing oneself to wade through water, harms the kidneys.

The human body has five patterns of Qi movement, each corresponding to an emotion: anger makes Qi surge upward; joy makes it flow freely; grief disperses it; fear draws it downward. Cold causes Qi to gather, while heat makes it flow outward. Worry disrupts its movement, exertion depletes it, and excessive thought causes it to stagnate. When joy or anger is excessive, or cold or heat is too intense, Qi loses its ability to remain contained and becomes difficult to settle.

Each of the five flavors in food enters a different organ: bitterness enters the heart, pungency the lungs, sourness the liver, sweetness the spleen, and saltiness the kidneys. The generation of Yin within the body depends fundamentally on the five flavors. But consuming too much of any one flavor causes harm. Too much sourness makes the liver’s Qi and fluids excessive and damages lung Qi. Too much saltiness wears down the bones and harms the Qi of the muscles. Too much bitterness makes heart Qi swell, darkens the complexion, and leaves kidney Qi unprotected. Too much sweetness makes spleen Qi damp and sluggish and causes bone Qi to become congested and thick. Too much pungency damages and slackens the sinews and vessels, and weakens the spirit.

Therefore, the five flavors should be carefully balanced. This helps keep the bones well formed and the sinews supple, the Qi and blood flowing, and the interstices of the skin and its pores tightly closed. When these conditions are met, Qi and bone are robust and vigorous. By carefully following the principles of nourishing life, one can accord with Heaven’s decree and live longer.

Too much saltiness causes the vessels to become congested and changes the complexion. Too much bitterness dries the skin and causes hair to fall out. Too much pungency constricts the sinews and vessels and withers the nails. Too much sourness makes the muscles coarse, hard, and wrinkled, and causes the lips to curl outward. Too much sweetness causes bone pain and hair loss. These are the harms caused by excess in the five flavors. This discussion concerns the five flavors in food; medicines also have five flavors, so particular care is needed when taking pills and powders. Those who practice absorbing Qi should avoid pungent foods, because pungency makes Qi flow outward and disperse. When the movement of Qi is already disturbed, pungent foods should be avoided.

Treatise on the Five Organs, Chapter Seven

The human body can take shape only through the five organs; even if parts of the body are damaged or missing, none of the five organs can be absent. A person’s disposition and spirit must be sustained by the five organs. Dispositions may differ, but Qi must not be depleted.

Heaven has five stars—the five planets—whose movements and retreats form the celestial body’s lines of longitude and latitude. Earth has the Five Sacred Peaks, five famed mountains that stabilize and guard the four directions. Qi is generated through the blending of the Five Phases and gives form to all things. Humans have five organs, which nourish and sustain the spirit. Thus, the heart stores Shen, the lungs store Qi, the liver stores blood, the spleen stores flesh, and the kidneys store intention. Intention connects with what is within the body and links to the bones, forming the human body. The heart is the foundation of life and the dwelling place of Shen.

The lungs are the root of Qi and the dwelling place of the “corporeal soul” (po). The liver is the root of the body’s capacity to endure exertion and fatigue, and the dwelling place of the “ethereal soul” (hun). The spleen is the root of transforming food and drink and supplying nourishment, and the dwelling place of nutritive Qi (yingqi). The kidneys are the root of storing and conserving essence and Qi, and the dwelling place of Jing (essence).

The functions of the nine orifices, the movements of the four limbs, and the strength of the bones and flesh and free flow of the channels and vessels all stem from the Five Zang organs and extend throughout the body. By adapting to changes in cold and heat, the body can be brought into balance; by preserving Jing and Qi, one can help prolong life. The heart governs all the Zang-Fu organs. When the heart-mind is clear, the body’s workings can flow smoothly. Since the heart is so important, how could one fail to understand the principles of the spirit and awareness it governs?

Each Zang-Fu organ has its own essential functions, which must be examined carefully. The liver lies on the left side of the body, and the lungs on the right; the heart governs the body’s outward manifestations, while the kidneys lie within. The spleen transforms food and drink, while the stomach receives it. The heart corresponds to sweat, the lungs to nasal mucus, the liver to tears, the spleen to drool, and the kidneys to saliva: these are the “Five Fluids.” An imbalance of the heart manifests as belching, of the lungs as coughing, of the liver as abnormal speech, of the spleen as laughter, and of the kidneys as sneezing.

The Qi of Heaven communicates with the lungs, the Qi of Earth with the liver, the Qi of thunder with the heart, the Qi of grain with the spleen, and the Qi of rain with the kidneys. Each of the Five Zang organs corresponds to parts of the body: the heart corresponds to the vessels, with its radiance appearing in the complexion; the lungs correspond to the skin, with their flourishing appearing in the body hair; the liver corresponds to the sinews, with its flourishing appearing in the nails; the spleen corresponds to the flesh, with its flourishing appearing in the lips; and the kidneys correspond to the bones, with their flourishing appearing in the hair.

Each of the Five Zang organs has a corresponding Fu organ. The Five Zang store the spirit, awareness, and Jing and Qi, and do not discharge them outwardly; therefore, they are full without being considered “replete.” The Six Fu receive grain and water (food and drink) but do not retain them for long; therefore, they can be replete without remaining obstructed by fullness. The small intestine is the Fu of the heart, the large intestine the Fu of the lungs, the gallbladder the Fu of the liver, the stomach the Fu of the spleen, and the bladder the Fu of the kidneys. Each of the Six Fu also corresponds to parts of the body: the small intestine corresponds to the vessels, the large intestine to the skin, the gallbladder to the sinews, the stomach to the muscles, and the Triple Burner (the Fu that governs the movement of fluids) and bladder to the skin’s texture and fine body hair.

The twelve Zang-Fu organs work together like officials, each attending to its own duties. The heart is the ruler official, from which spirit and awareness emerge; the lungs are the assistant official, responsible for governing and regulating the body’s activities; the liver is the general official, responsible for planning and deliberation; the gallbladder is the upright official, responsible for making decisions; and the chest center (the area in the chest associated with the heart and lungs) is the ministerial envoy official, from which joy and happiness emerge. The upper burner in the chest (the upper part of the body, governing respiration and the movement of Qi) is where the gateway is located.

The spleen and stomach are like officials who oversee the granaries: the five flavors in food and drink arise from them. The large intestine is like an official in charge of transport: after food has been transformed, it is expelled. The small intestine is like an official responsible for receiving and holding things: food is digested and transformed there. The kidneys are like officials who govern strength: human skill and dexterity come from them. The Triple Burner is like an official who clears waterways: the channels through which fluids flow are kept open by it. The bladder is like an official who administers regions and districts: fluids are stored there, and once transformed into Qi, they can serve their purpose.

These twelve offices in the human body should each perform their own duties and must not fall out of balance. When the mind and spirit are clear, every part of the body is settled and coordinated. Nourishing life according to this principle brings longevity and safety throughout one’s life. If the mind and spirit grow clouded, the twelve offices will fail to function properly, the channels through which Qi and blood circulate will become blocked, and the body will suffer serious harm. Nourishing life in this way brings danger.

On Taking in Qi to Treat Illness, Chapter Eight

The workings of Qi are vast and subtle. When the Qi of Heaven descends, it gives rise to cold and heat and the changes of the four seasons. When the Qi of Earth rises, it gives rise to winds and clouds from the eight directions. Human beings possess the Qi of both Heaven and Earth; in the body, physical form and breath are united. If you can nourish and preserve Qi within yourself, the divine spirit will appear in a dignified form. If you use it to perform rites of magical restraint, it will also have clear effects. How much more, then, can you use your own intention to guide your own Qi, adapt it to your body, and direct it against illness? What illness could not be cured in this way?

It is easier to preserve Qi by living quietly and practicing the absorption of Qi in one’s daily surroundings. Any illness or pain can be treated by this method. Treatment may be done after sunrise, when the weather is mild and calm. Face the sun; if indoors, still turn toward it. Sit quietly, close your eyes, and hold the hands in a firm fist to gather the mind and spirit. Tap the teeth nine times. Visualize the sun emitting red and purple light, then draw in a long breath and swallow it, imagining the Qi entering the affected organ. If the illness is not in an organ but in a limb, tendon, or bone, first imagine the Qi entering the organ that governs that part of the body.

Hold the breath until you can hold it no longer, then inhale again. Swallow the Qi nine times in all. Once you feel Qi in the organs, imagine it attacking the painful area. When you can hold your breath no longer, exhale gently. Wait until your breathing has settled somewhat, then swallow the Qi again and let it continue to attack the affected area. If you feel warmth and begin to sweat there, this is a good sign.

If the illness is in the limbs and is suited to Daoyin (exercises that stretch and move the limbs to regulate the flow of Qi), first perform Daoyin on the affected area, then treat it with Qi. Even if the illness is elsewhere in the body, use pressure and focused visualization to help the Qi flow freely. If the illness is in the head, let your hair hang loose and comb your scalp several hundred times. Then shake your head from side to side dozens of times. After inhaling, grip the back of your neck firmly with the fingers of both hands, and turn your head toward… (The original text ends here.)

Use the power of intention to guide the Qi upward, allowing it to continue into the brain and surge out through the opening among the hairline at the crown of the head, where it disperses. Continue until the Qi has dispersed completely, then relax your hand and let the breath flow freely. Repeat this once. If you feel sweat on your head and neck, and the painful area becomes loose and comfortable, that indicates a response.

If the illness is in the internal organs, lie on your back. As you inhale, imagine drawing Qi into the affected area. After swallowing five or six times, count that as one round. Then hold your breath and use your intention to treat the affected area. Adjust the method as needed to suit the condition. For stubborn ailments that have resisted treatment for a long time, or where there are lumps or accumulations, Qigong alone may not cure them. Usually, however, you will feel the lumps loosen somewhat. There is no harm in combining this practice with medication; doing so may help the medicine take effect.

When using Qi to treat an illness, even though it disperses through the skin and tissues of the affected area, consult the Mingtang Diagram (a chart showing the body’s meridians and acupuncture points), find the corresponding point, and imagine the Qi emerging from the point being treated. Once you have identified the point, you may follow the model of the twelve pitch pipes corresponding to the twelve months. Press the point quickly while imagining the Qi being expelled. This gives the mind a clear focus and directs the Qi toward a specific place.

Huangzhong corresponds to the eleventh month. Its pitch pipe is nine inches long, with an inner circumference of nine fen; the other pipes are made to the same specifications. Dalü corresponds to the twelfth month, and its pipe is eight inches long. Taicu corresponds to the first month, and its pipe is over seven inches long. Jiazhong corresponds to the second month, and its pipe is over seven inches long. Guxian corresponds to the third month, and its pipe is over seven inches long. Zhonglü corresponds to the fourth month, and its pipe is over six inches long. Ruibin corresponds to the fifth month, and its pipe is over six inches long. Linzhong corresponds to the sixth month, and its pipe is over six inches long. Yize corresponds to the seventh month, and its pipe is over five inches long. Nanlü corresponds to the eighth month, and its pipe is over five inches long. Wushe corresponds to the ninth month, and its pipe is over four inches long. Yingzhong corresponds to the tenth month, and its pipe is over four inches long. The pitch pipes are all made from bamboo that grows on sunny mountain slopes and has a round, regular bore. Bamboo with branches growing at the joints is unsuitable.

This method need not be limited to the arms; it can also be used on other parts of the body that are ill. First, slowly massage the affected area with one hand. Stop after massaging for a while. Then close your eyes and look inward, imagining that you see the five internal organs. Swallow saliva three times, click your teeth together three times, and steady your thoughts. Then recite softly:

“Supreme One, Four Mysteries, Five Splendors, Six Courts; Three Hun and Seven Po; the Celestial Pass and Earthly Essence; divine tallies, glory, and defense; the Celestial Embryo, Upper Radiance; the hundred spirits of the limbs; the myriad numinous beings of the nine joints; receiving registers from Jade Morning, inscribing books in the Jade City. The Jade Maiden attends your person, the Jade Lad guards your life, forever joined in the two…”

Gao Xian Jingfei long lived in the company of the perfected immortals of Shangqing. He lived as long as the sun and moon, and later rose through the air to become an immortal.

To restore peace and calm, prevent harmful influences carried by the wind from gathering into illness, and drive away demons, flying wangliang spirits, and ghosts that bring lawsuits from among tombs: if harmful influences linger and invade my limbs, damaging the Qi of my flourishing and declining phases, then the Celestial Generals of Taishan, guardians of Mount Tai, and the spirits of the Dragon and Tiger shall display their might. They shall cut down demons, ill omens, and baleful forces, destroy evil spirits, conceal calamities, settle disputes, and disperse every poison, so that none may harm me. May I return to my normal state, bright as the sun and moon. If evil spirits trespass, may the Northern Dipper—here referring to the Pole Star and the deities of the northern heavens—subdue and destroy them.

When harmful influences afflict you, swallow your saliva fourteen times while vital energy is strong, pressing the painful area of your body as you face the direction of the King. Then pray:

“The two spirits, Dark on the Left and Dark on the Right, unite as one perfected being; the Six Flowers, Yellow on the Left and Yellow on the Right, shine upon one another. Let wind-borne evils, harmful Qi, and illness lie hidden and retreat to the four directions. Let the Jade Fluid, the saliva in the mouth, spread and moisten, allowing free passage above and below. Within, harmonize Water and Fire; without, drive away ill omens. May I live long and ascend as an immortal, my body always at peace and in good health.”

After reciting this, swallow your saliva fourteen more times, then immediately press the painful area thirty-one times. Practice this often, and you will be free of illness.

On the Signs of Illness, Chapter Nine

Human life depends on the mutual harmony of the body, spirit, and Qi, and has its roots in the internal organs. Only when body and spirit are settled and the organs are clear and harmonious can life remain whole and long. The breath, too, will be calm, and illness will not arise.

Yet when people receive Jing and are formed in the womb, each is affected differently by the four seasons. The constitution and temperament that develop after birth rarely accord fully with the proper measure of the Five Constants. As a result, people are prone to restlessness and changeability, while their desires and preferences steadily accumulate. Some illnesses lie dormant from birth; others arise from the labors of daily life. Joy, anger, worry, and sorrow can bring on illness from within, while changes in cold and heat and improper eating can cause ailments from without.

When people are strong, they often squander their bodies without restraint. In old age, they may not know how to care for themselves. When Yin and Yang fall out of balance and the body and breath no longer accord, all manner of symptoms follow. Those who practice the cultivation of Qi, however, have already stopped eating grains and meat, and their bodies gradually grow weak. If their vital essence is not yet sufficient and their spirit and soul are not at ease, old illnesses may flare up, or new symptoms may arise from harmful influences that exploit weakness. One must therefore understand the causes of illness and examine carefully how to treat it.

Here I first list some recognizable symptoms to serve as a reference when seeking medical care. As for methods of regulating illness with Qi, although they aim to bring about recovery without medicine, how can one determine where an illness comes from without understanding whether the condition is deficient or excessive?

Illness sometimes arises from a disturbance in Qi and blood, with Yin and Yang out of balance and one prevailing over the other: Qi becomes disordered in the defensive Qi, while blood flows abnormally through the channels; Qi and blood separate, with one side excessive and the other deficient. When blood gathers in Yin and Qi gathers in Yang, symptoms such as fright, terror, and mania can arise.

When Blood and Yang Qi gather in the upper part of the body at the same time, this is called “heat in the interior.” When Blood and Yin Qi gather in the lower part at the same time, this is called “distress and vexation,” and the person is prone to anger. When Blood gathers below and Qi gathers above, the person may become mentally confused and forgetful.

When Yang Qi is weak, the exterior of the body feels cold; when Yin Qi is weak, the interior becomes hot. When Yang Qi is excessive, the interior may instead feel cold; when Yin Qi is excessive, the body’s exterior becomes hot.

The activity of the five zang organs begins in the channels and vessels, which then drive the movement of Blood and Qi. When Blood and Qi are out of balance, various disorders can arise. Blood can transform into Qi, and an excess of Qi can cause abdominal distension. If the movement of Qi becomes disordered, this may also lead to post-meal diarrhea and reversal patterns, in which the flow of Qi and Blood is disrupted and the limbs become cold.

Pathogenic influences from the heavens can damage the five zang organs. Imbalances of cold and heat, the retention of dampness and water, and similar influences can damage the six fu organs. Dampness from the earth can damage the skin, muscles, and sinews.

Some illnesses caused by pathogenic influences arise in the Yin aspect, others in the Yang aspect. Illnesses arising in the Yang aspect are often caused by exposure to wind, rain, cold, or heat. Those arising in the Yin aspect are often associated with diet, living conditions, imbalances of Yin and Yang, and excessive emotional responses such as joy or anger. Yang belongs to the Qi of Heaven and governs the body’s exterior; Yin belongs to the Qi of Earth and governs its interior. The Yang aspect tends toward excess, while the Yin aspect tends toward deficiency. For this reason, when a person is exposed to harmful winds or deficient pathogens, the Yang aspect is prone to illness. Irregular eating and drinking, and an undisciplined daily routine, can also cause illness in the Yang aspect. When pathogenic influences enter the six fu organs, symptoms may include fever, inability to lie peacefully, and labored breathing in the upper body. When they enter the five zang organs, they may cause distension and fullness in the chest and abdomen, obstruction of Qi, or diarrhea in the lower body. Over time, chronic intestinal disease may develop.

The throat governs the Qi of Heaven, while the pharynx governs the Qi of Earth. Wind pathogens affect the Yang aspect, while damp pathogens affect the Yin aspect. Yin Qi travels upward from the feet to the head, then downward along the arms to the fingertips. Yang Qi travels upward from the hands to the head, then downward to the feet. Thus, an illness of the Yang aspect first progresses upward to its extreme and then moves downward; an illness of the Yin aspect first progresses downward to its extreme and then moves upward. When wind causes illness, the upper part of the body is affected first; when dampness causes illness, the lower part is affected first.

The head is the repository of clarity and perception, associated with the functions of consciousness and sight. Fatigue in the head and dim vision suggest that Jing Qi may have been depleted. The back is the dwelling place of the chest; a bent back and drooping shoulders suggest that the Qi in the chest may be failing. The waist is the dwelling place of the kidneys; an unsteady, restricted movement of the waist suggests that Kidney Qi may be weak. The knees are the dwelling place of the sinews; an inability to bend or straighten the knees suggests that the sinews may be failing. The marrow is the dwelling place of the bones; inability to stand for long, and unsteady, trembling steps, suggest that the bones may be weak.

When the lungs are affected by a heat illness, the right cheek turns red; when the heart is affected, the face first turns red; when the liver is affected, the left cheek turns red; when the spleen is affected, the nose turns red; and when the kidneys are affected, the chin turns red. Even before an illness breaks out, if it has already become visible in the complexion, …

This passage describes the outward signs of heat illness in the Five Viscera, along with how the Five Viscera correspond to the seasons, meridians, and dietary restrictions and recommendations.

Signs of heat illness in the Five Viscera: These are conditions that should be treated before an illness becomes severe—illnesses that should be addressed before they fully develop. In lung heat illness, the complexion turns pale and the hair becomes dry and brittle. In heart heat illness, the complexion turns red and the superficial network vessels become engorged and distended. In liver heat illness, the complexion turns bluish-green and the nails (or, according to one interpretation, the sinews and membranes) become dry and brittle. In spleen heat illness, the complexion turns yellow and the muscles become soft and weak. In kidney heat illness, the complexion turns dark and the teeth become dry and brittle.

Liver: It corresponds to spring and is governed by the Foot Jueyin (Liver) and Foot Shaoyang (Gallbladder) meridians. Its ruling days are jia and yi, the Heavenly Stems associated with Wood. The liver suffers when the movement of Qi is constricted, so salty flavors are recommended to ease the constraint. It is also said that when liver illness needs to be dispersed, bitter flavors should be eaten to drain its excess. Avoid exposure to wind, because the liver dislikes wind.

Heart: It corresponds to summer and is governed by the Hand Shaoyin (Heart) and Hand Taiyang (Small Intestine) meridians. Its ruling days are bing and ding. The heart suffers from excessive relaxation, so sour flavors are recommended to restrain it. It is also said that when heart illness needs to be softened and moistened, salty flavors should be eaten to make it pliable. Sour flavors tonify the heart, while sweet flavors drain it. Avoid dressing too warmly or eating food that is too hot, because the heart dislikes heat.

Spleen: It corresponds to late summer, the transition between summer and autumn, and is governed by the Foot Taiyin (Spleen) and Foot Yangming (Stomach) meridians. Its ruling days are wu and ji. The spleen suffers from excessive dampness, so bitter flavors are recommended to promote the drainage of dampness. It is also said that when spleen illness needs to be eased, sweet flavors should be eaten to soothe it. Bitter flavors tonify the spleen, while pungent flavors drain it. Avoid damp, cold foods, overeating, staying for long periods in damp places, and wearing damp clothing, because the spleen dislikes dampness.

Lung: It corresponds to autumn and is governed by the Hand Taiyin (Lung) and Hand Yangming (Large Intestine) meridians. Its ruling days are geng and xin. The lung suffers when Qi rebels upward, so bitter flavors are recommended to disperse it. It is also said that when lung illness needs to be restrained, sour flavors should be eaten to astringe it. Sour flavors tonify the lung, while pungent flavors drain it. Avoid dressing too lightly and becoming chilled, or drinking cold beverages, because the lung dislikes cold.

Kidney: It corresponds to winter and is governed by the Foot Shaoyin (Kidney) and Foot Taiyang (Bladder) meridians. Its ruling days are ren and gui. The kidney suffers from dryness, so pungent flavors are recommended to moisten it, open the interstices of the skin, set fluids in motion, and promote the circulation of Qi. It is also said that when kidney illness needs to be strengthened, bitter flavors should be eaten to make it firm. Bitter flavors tonify the kidney, while salty flavors drain it. Avoid food, drink, and clothing that are excessively hot, because the kidney dislikes dryness.

Five dietary prohibitions: Pungent flavors act on Qi, so people with Qi illness should not eat too much pungent food. Sweet flavors act on the flesh, so people with flesh-related illness should not eat too much sweet food. Salty flavors act on the blood, so people with blood-related illness should not eat too much salty food. Sour flavors act on the sinews, so people with sinew-related illness should not eat too much sour food. These are called the “Five Prohibitions”; such foods should not be eaten in excess.

Illnesses of three viscera: Lung illness presents as panting, coughing, rebellious Qi, pain in the shoulders and back, and sweating. The buttocks, genital region, thighs, knees, lower legs, and tops of the feet may also hurt. When the lung is deficient, breathing becomes short and labored; deafness and dryness of the throat may also occur. Heart illness presents as pain in the chest, fullness in the flanks, pain below the ribs, and pain between the chest, back, and shoulder blades, as well as along the inner sides of both arms. When the heart is deficient, the chest and abdomen become distended, and pain below the ribs and in the lower back may pull on each other. Liver illness presents as pain below both sides of the ribs that extends into the lower abdomen, making a person prone to anger. When the liver is deficient, symptoms such as blurred vision and dimness of sight may occur.

The patient feels frightened, as though someone is coming to seize him. When the flow of Qi becomes disordered and rises in the wrong direction, he may develop headaches, deafness, and swelling of the cheeks.

When the spleen is diseased, the body feels heavy, the muscles become weak and slack, and the steps are unsteady. The legs and feet do not move easily when walking, and the soles of the feet hurt. When spleen Qi is weak, the abdomen becomes distended, the intestines rumble, and food cannot be digested.

When the kidneys are diseased, the intestines become distended and the body feels heavy; the person may also pant, cough, sweat, and fear the wind. When kidney Qi is weak, there is pain in the chest.

Lung Wind—the pattern seen when pathogenic wind affects the lungs—causes easy sweating, aversion to wind, frequent coughing, and shortness of breath. Symptoms are milder during the day and worsen toward evening. On examination, the area above the eyebrows appears white.

Heart Wind—the pattern seen when pathogenic wind affects the heart—causes aversion to wind, low spirits, and a tendency to become angry or lose one’s temper. On examination, the area around the mouth appears red.

Liver Wind—the pattern seen when pathogenic wind affects the liver—causes aversion to wind, a tendency toward sadness, a slightly greenish complexion, a dry throat, and a tendency to become angry or agitated. On examination, the area below the eyes appears greenish.

Spleen Wind—the pattern seen when pathogenic wind affects the spleen—causes easy sweating, aversion to wind, fatigue and weakness, stiffness in the limbs, a slightly yellow complexion, and loss of appetite. On examination, the area above the bridge of the nose appears yellow.

Stomach Wind—the pattern seen when pathogenic wind affects the stomach—causes easy sweating, aversion to wind, difficulty swallowing food, a sensation of blockage in the chest, and frequent abdominal fullness. Wearing too few clothes causes abdominal distension, while eating cold foods causes diarrhea. On examination, the body is thin but the abdomen is relatively large.

Head Wind—the pattern seen when pathogenic wind invades the head—causes headache, easy sweating on the face, and aversion to wind. The person is first exposed to wind while facing into it, then falls ill a day later. When the headache is severe, he cannot go outside; the symptoms ease somewhat only when the wind dies down.

Seven Slips from a Cloudy Satchel, juan 57