《雲笈七籤》Vol. 58

To keep the body from aging, the key is to nourish within the Great Harmony primal Qi—the calm and pure vital energy between Heaven and Earth. One should cultivate oneself in quiet purity, relax body and mind, and let go of distracting thoughts, allowing the organs to settle and deeply experiencing the Qi of Great Harmony. Gaze inward in stillness for a long time, keep the breath concealed and do not stir it recklessly. Let the mind be like flowing water: one wave has passed, the next follows, and neither turns back. Only through continual practice does one truly attain the Dao.

Each day, enter a quiet room and hold fast to the “Mysterious Origin,” the deep and subtle source. The Mysterious Origin means keeping the Mysterious Gate in mind; within that gate lies an even deeper mystery. It is my life, and within life there is life; it is my form, and within form there is form. Within form is Jing; within Jing is Jing. Within Jing is Qi; within Qi is Qi. Within Qi is Shen; within Shen is Shen. This is one’s nature as it arises naturally.

De takes the body as its carriage, while the Dao takes Qi as its horse. The Hun has Jing as its root, and the Po has the eyes as its gateway. When the body is worn out, De scatters; when the breath is depleted, the Dao is forsaken; when Jing declines, the Hun is damaged; when the eyes are overworked, the Po grows weak. Therefore, quiet the body, cherish the breath, preserve Jing and Qi, and protect the eyes. Let Dao and De gather and become firm, and keep the Hun and Po within the body. In this way, one can hold fast to the Great Dao without speaking much and truly attain the subtlety of Qi.

Moist skin is a foundation for attaining the Dao; a slight sweat on the hands and feet shows that Jing and Qi are abundant. One can then go without hunger or thirst, breathing like a turtle or dragon through fetal breathing—drawing in the breath until it becomes deep and fine—and nourishing life without interruption. There is no need to force this method, as though drinking from the Mysterious Spring, the Daoist spring of pure and wondrous water, and ascending to the Great Clarity, the Daoist realm of lucid heights. Returning to youth is the natural work of the Dao. The Great Dao is not far away; it is within oneself. When the mind is finely attuned, life can be prolonged.

As for methods of cultivating the Dao, some teach ingesting the “Five Teeth”—the generative Qi of the Five Phases. The Scripture of the Yellow Court says that contemplating and swallowing the Five Teeth can free one from hunger and thirst. Others teach contemplating the Qi of the eight directions, the four seasons, the sun, the moon, and the stars, drawing it in through the crown of the head and breathing it out through the nose. Although these methods are recorded in ancient scriptures, few who truly practice them achieve results. Such results cannot be gained by people who eat the five grains through these methods alone; they require actual cultivation. Most who practice breath ingestion have not grasped the crucial secret and merely waste their efforts. Those who have entered the path and understood its secret should practice diligently and without slackening.

Sangyuzi says: “This is like a golden pheasant imagining it can fly between Heaven and Earth: it does not know its own limits. Methods involving the Five Teeth, the eight directions, the four seasons, the sun, the moon, and the stars are not suitable as an entry point for beginners.”

(If this still does not work, wait until conditions are somewhat more favorable before trying again.)

Those who practice Embryonic Breathing or ingest Qi should begin after midnight by swallowing internal Qi seven times. Before each swallow, regulate the breath six or seven times, then continue. While swallowing, they should hear a sound like water flowing through a hollow. This indicates that the breath is passing through. It should reach the Sea of Qi, the place in the lower abdomen where breath gathers, and collect in the belly, making it full as though one were pregnant. The breath seems to circulate from within the embryo: this is the way of Embryonic Breathing. When the breath is abundant, pure Qi gathers to form the embryo, while turbid Qi is expelled—supposedly through the hands, feet, and hair. Once Embryonic Breathing has taken shape, many illnesses are said to fade on their own, and one gradually enters the realm of the immortals and spirits.

Some practitioners today pursue long, drawn-out breathing. Some follow ancient prescriptions, while others have learned from teachers, yet they do not understand the principles involved. They simply keep their mouths shut and nostrils contracted, believing that the longer they hold the breath, the better. They do not realize that this traps and stagnates the breath, damaging the body’s vital Qi. This is not natural breathing; it only wastes body and mind without any benefit.

Whenever ingesting Qi, the joints should be opened and the stomach and Sea of Qi made receptive, so that primordial Qi can be taken in. Once the Qi has been absorbed, the joints close again. Then slowly breathe out and in through the nose, drawing in external air so that the internal and external breaths circulate separately and the embryo’s internal Qi does not escape. Silently count by bending the fingers, from ten to one hundred, then from one hundred to two hundred, and on to three hundred. This is called “Minor Circulation.” It is said that once this is achieved, hearing and sight become clear and all illnesses are cured. There is no sense at all in practicing Embryonic Breathing by blocking the mouth and nostrils. If breath cannot pass through the mouth and nostrils, it will stagnate and damage the internal organs. What benefit could that bring?

Those who ingest internal Qi expend little effort and gain much. The key is to settle the spirit and quiet the mind, without agitation or disturbance. Then the breath pathways become clear and the joints open. The body holds a calm, balanced Qi that does not dissipate throughout the day; the skin and body become moist, and the hands and feet perspire. Here lies the secret of the way to longevity.

After midnight, swallow seven times, then hold the internal Qi in. Do not release it through the nose or mouth; continue to breathe external air slowly through the nose and mouth so that internal and external Qi remain entirely separate. At the fifth watch, swallow seven more times, and after daybreak swallow another seven, for a total of twenty-one. Those who have given up grain-based foods need not follow this limit. When the stomach is empty, they can swallow internal Qi; once they have taken in enough, they will naturally feel neither hunger nor thirst. At first this may seem somewhat difficult, but with practice it becomes familiar. Internal and external Qi will then remain separate on their own, the joints will gradually become clear, the hair will loosen, and the breath will naturally flow back and forth…

Breathe slowly through the nose, letting the breath connect with the outside world. The wonder of fetal breathing—that is, breathing as a fetus does in the womb—lies more or less in this.

The Maoshan Adept’s Instructions for Taking Inner Qi

Lie on your right side, with your right flank against the ground. Bend your legs slightly, point your head south, and face east. Clench both hands firmly, drawing the fingers inward in the Daoist health practice gesture, and place them beside your jaw. Close your eyes and draw in inner Qi. Then open your throat as wide as you can and swallow the Qi. Swallow seven times in succession, then exhale once. (When taking Qi to treat an illness, exhale after every one or two swallows; afterward, you may also follow the pattern of seven swallows and one exhalation.) Next, steady your breathing so that the breath flows in and out with the same rhythm as before. Then swallow Qi repeatedly, forty times in all, before rising to sit and practice Qi cultivation.

Sit with your knees together and clasp them with both hands. Hold your breath, expand your abdomen, and do this fourteen or twenty-one times. When the Qi fills you, exhale and steady your breathing again; take particular care not to let the breath become rough or hurried. After regulating your breath, hold it again fourteen or twenty-one times, then exhale and let your abdomen settle into an easy, even state. You may then stop. If you sweat and your head and feet grow warm, this shows that the Qi has circulated throughout the body. You should then feel full and at ease, with the Three Passes—the points through which the breath travels—and all the joints of the body open and unobstructed.

Practice in this way for ten years, and you will be able to ascend to immortality; even a face worn by age will regain its youth. The old scriptures often speak of visualization, but I suspect it may exhaust a person and make the mind harder to settle. Taking Qi has fetal breathing as its foundation. As long as you do not deliberately engage the mind in thought, you will naturally accord with the generative workings of primordial Qi. Practice for a long time, and you will come to understand its wonders.

I once traveled through Mount Meng and met this adept. He seemed to be under fifty, with a clear and vigorous spirit and an air quite unlike that of ordinary people. When I asked him about himself, he said he had come to this mountain before the Zhenguan era. He did not give his name, calling himself only “the old man.” I paid my respects, and he passed this method on to me. I practiced it, and it truly benefited me. Wonderful, wonderful!

Anyone who wishes to attain the Dao and live long should not allow filth to accumulate in the intestines. To live long, the vital essences of the Five Organs must remain clear. Thus the Huangting Jing says: “Why not take in Qi? The essence of Great Harmony can thereby keep a person from dying.” The Entering Yellow Tranquility Yin Talisman says: “Build up the fire’s power, and the five poisons can be burned away.” Here, the “five poisons” refers to the five flavors. If all five flavors are kept in check, one can live long. The Queen Mother of the West told Emperor Wu of Han: “One who can nourish and transform will have a name entered in the register of the High Immortals; one who cannot nourish and transform will be unable to escape the misfortune of death.” “Nourishing and transforming” means replenishing the vital essences and changing the body.

The usual method is to cherish the vital essences, clench the hands firmly, hold the breath, and swallow saliva. In this way, Qi transforms into blood, blood into Jing, Jing into fluids, and fluids into bone. Practice consistently and without slackening, and the spirit will become full. After one year of practice, the Qi can be changed; after two years… The original text breaks off here.

The stages of cultivation proceed as follows: in the first year, the bones are transformed (another version says “the blood is transformed”); in the third year, the blood is transformed (another version says “the channels are transformed”); in the fourth year, the muscles are transformed; in the fifth year, the sinews are transformed (some accounts say “the marrow is transformed”); in the sixth year, the bone marrow is transformed; in the seventh year, the bones are transformed; in the eighth year, the hair is transformed; and in the ninth year, the bodily form is transformed. By the tenth year, the Great Dao has been realized, and one takes one’s place among the perfected immortals—high-ranking immortals who have cultivated the Great Dao. One can then transform freely, and even the spirit officials, divine functionaries of the celestial realm, and Jade Maidens, female immortals who attend perfected beings, come to serve.

What follows is the Essential Instructions on the Root Principles of Embryonic Breathing, a set of instructions explaining the fundamental principles of cultivating embryonic breathing. Embryonic breathing is a method in which, like a fetus in the womb, one no longer breathes through the mouth and nose, but allows inner breathing to flow naturally.

As I have examined the writings of people in ancient times who practiced embryonic breathing, I find that none truly understood the subtle way of entering it. Their books each contain points both right and wrong. Some say, “Having no Qi is embryonic breathing; holding the breath without breathing is resting.” Each clings to one school’s teaching, without grasping the true aim. This confuses and misleads later students, whose doubts only multiply. For those who cultivate life, their very nature and life are already in danger. How lamentable!

The method I have now received is, in fact, very simple. I hope students in the future will treasure it and cherish it deeply. What is called absorbing Qi is the wondrous function of embryonic breathing. The key is to distinguish the Qi within the body from the Qi outside it, and from the Qi in the organs. The Qi that gathers all that arises throughout the body cannot be known by ordinary means. It must be nurtured and brought forth day by day. Coarse, turbid Qi exists within the nutritive and defensive Qi—the Qi that Chinese medicine and Daoism describe as circulating through the body—and appears as panting and rumbling. Those whose Qi is naturally coarse have short lives; those whose Qi is naturally fine live long. The many kinds of Qi within the organs drive the body’s movements. Neither of these is the Qi used in the cultivation of absorbing Qi.

Embryonic breathing is the Qi formed when the Yin-Yang Qi of Heaven and Earth first congeals into Jing. Qi congeals to form the body; once the body has taken shape, the radiance of Jing and Qi gathers into the two pupils. The pupils inherit the father’s Jing and Qi, which are called pure Yang essence, and so they can see all things. They also receive the mother’s Yin Qi, forming the “Mysterious Female,” a Daoist term for the mysterious source that gives life to all things, here referring to the mouth and nose. From this we can understand that the body is the foundation that receives Qi, while Qi is the source from which the body takes form. These two kinds of Qi are the body’s roots. Once these roots have formed, the fetus can breathe along with the mother, continuously and without interruption, for ten months, until its body has matured and it is born. Those who cultivate should model this process. What is called “returning to the root” is the essential principle of embryonic breathing.

The ancients all said that the Qi Sea—the Dantian, the area below the navel—is the root of Qi. This is incorrect, because they did not know where Qi truly comes to rest; thus, returning to the root brings no benefit. The ancient immortals transmitted these teachings orally and did not put them in writing because they wished to leave them for those who shared their aspirations. The “root” is the crucial point one must attend to and understand through careful reflection. It must be personally received from a like-minded companion who has the proper affinity.

Directly opposite the navel, at the level of the nineteenth vertebra, lies the hollow between the two sides of the spine, where the bladder is located. Near the lower part of the spine, this place is called the “root of life” (mingdi), also known as the “Gate of Life” or “root of life.” It is also called the “chamber of essence”: in men it stores semen, while in women it is associated with menstruation. Here lies the foundation of the Qi of longevity. If we are now to restore the foundation and nourish the source of life, this is precisely the relationship between mother and child within the body. How could we fail to guard it?

Qi is the mother, and Shen (spirit) is the child. The Qi spoken of here is the Qi of seminal essence. Qi has no fixed form; it moves up and down with the seminal essence. The body takes shape first, and Qi then finds a home within it. Qi is the mother of Shen. Shen does not leave Qi, but relies on it as its dwelling. When Shen and Qi dwell within the body, they can preserve life and prolong it. Those who cultivate life should continually bring Shen and Qi together, like mother and child staying close. In this way, they can naturally attain the state of the “Mysterious Female” (the Daoist source of life), in which breath neither enters nor leaves.

The Zhuangzi says, “The True Person breathes from the heels,” meaning that the True Person’s breathing is deep. The Laozi Jing says, “Make the root deep and the base firm”; this is the method for restoring the source of life. Such is the essential teaching of the original Qi at the Gate of Life as the foundation of life. Later practitioners of the Dao should not reveal it lightly.

Miscellaneous Instructions on Embryonic Breathing

A scripture says: “Simply draw the breath in and out gently, and the original Qi will not leak away.” “Embryonic breathing” means that the Qi within the body does not mix with the Qi outside it. After practitioners gather and hold the internal Qi, they should still let breath pass very lightly through the nose, so that it turns back before reaching the throat. If they hold their breath as a result, the Qi will swell and surge upward, and they will be unable to keep it down. When this happens, they should gradually release it and let the breathing flow freely. Once the breath has settled, they can again gather and hold the internal Qi. The key is to let the breath move gently in and out through the nose, without allowing it to reach the throat and without forcibly holding it back. After a short while, the breathing will suddenly settle and flow freely on its own, and both the inner and outer states will be calm. (This happens because the joints have opened and the pores are clear.) In this state, one can breathe a thousand times without becoming tired.

The subtlety of embryonic breathing lies in having no thoughts or worries, and letting body and mind follow their natural course. When the mind is as still as dead ashes and the body as settled as a withered tree, the hundred channels flow freely and the joints become supple. If worries crowd in and thoughts keep arising and vanishing, yet one still seeks the Great Dao, one will only exhaust oneself to no avail and ultimately find it hard to succeed.

Sangyuzi said: “People have the Qi of distress, the Qi of greed and malice, and the like. These are all forms of deviant Qi lodged within the body, obstructing the movement of original Qi, like petty men blocking an important road.”

(In this way, the gentleman has no room to exercise his talents.) This Daoist method is extremely subtle and suited only to those who have transcended the world. For those still entangled in fame and profit, making an effort to practice it is futile.

Sang Yuzi said, “Even if you have not transcended the world, it is enough to keep your mind from becoming unsettled and from being led astray by desire.”

A scripture says: After exhaling, wait until the breath has filled the body, then hold it and focus the mind in contemplation. Let the mind be like flowing water: one wave passes, and the next follows. As you practice this fetal breathing, a method of stilling the mind through regulating the breath until it resembles a fetus’s breathing, your practice gradually deepens. Once your joints feel open and even your hair seems to feel connected, practice in this way: draw in the breath very gently through the nose, letting it follow the body’s flow of Qi as though it were leaving through the openings in the limbs and the channels throughout the body, without returning. When the next breath comes, draw it in but do not exhale. The key is to proceed slowly and gently. Although you draw in the breath without exhaling, do not let the breath you draw in enter the throat; let it disperse slightly instead. In this way, the Qi within the body will not flow downward and dissipate.

Master Yin’s Method for Taking in Primordial Qi

A person’s primordial Qi, the fundamental energy that sustains life, is constantly dissipated through the mouth and nose. Now one must find a way to keep it from dispersing and allow it to fill the Dantian, the abdominal center where Qi gathers according to Daoist teaching. When the Dantian is full, one no longer feels hunger or thirst. Free of hunger and thirst, one becomes a spirit-being. When a person is first formed in the womb, they eat and drink nothing, and so there is no in-and-out movement of the breath. In this way, primordial Qi is restored. Restoring primordial Qi is the key to reaching long life.

This is because Qi circulates within the Dantian, with no obstruction between the organs. The breath flows in harmony and reaches everywhere. When Qi neither enters from outside nor disperses outward, one can preserve primordial Qi and maintain the True One, the authentic state described in Daoist teaching. This is called “inner true fetal breathing.”

After birth, people begin to eat and drink. Once food and drink enter the body, the viscera become full; when they are full, the organs become separated from one another, and the Qi of the Dantian loses its root. Qi can only remain above the viscera, moving back and forth within the few inches between the heart and chest. How could it last? Thus, before they have lived out their allotted years, people may already suffer from hair that has turned white and brittle, difficulty walking, bodily weakness, and declining strength.

Those who follow the Dao see this clearly, and so they seek to restore primordial Qi and return it to its root in the hope of extending life and attaining longevity. Before taking in primordial Qi, first quiet the mind: do not think, do not act recklessly, and remain calm and detached. For this reason, the ancients regarded abstaining from food as a shortcut to long life, and taking in Qi as a wondrous method of escaping death. One should believe this deeply and practice without slackening. A scripture says, “Let the breath be continuous, as though it were present; when using it, do not force it.” A method of cultivation says, “Follow the exhalation…” (The original text ends here unfinished.)

Let the breath exhale naturally. Do not rush to hold it in. Before the exhalation is halfway complete, close both the mouth and nose, then slowly finish breathing out.

As the breath begins to rise, lift the head and swallow it with a sound. When lying on the back, guide the breath down the left side; when lying face down, guide it down the right. The specific method is described in the Treatise on Regulating the Breath. Then use the breath to carry it downward, through to the stomach. Another view is that the breath should be guided into the stomach by intention. There it circulates and descends, eventually reaching the Dantian (energy center). Once the Dantian is full, the breath spreads through the limbs.

Then, calmly and as before, swallow the breath again. After swallowing, breathe out whatever remains. Do not interrupt the breath after it enters the Dantian; when the breath in the Dantian flows freely, it can reach the limbs. Guide its movement with intention, and the breath will spread throughout the body.

In general, the breath should not rush out through the Xuanpin—the gateway through which breath enters and leaves, or a key point for the movement of Qi in the body, in Daoist Neidan practice. Instead, let it flow freely. Regulate the exhalation as well, keeping it even and moderate; do not breathe heavily or pant. If the breath is obstructed and does not reach the Dantian, then even if you force the practice, it will be difficult to succeed. Beginners therefore often feel fullness and distension in the abdomen. Eat a little less, practice diligently, and remain focused: the breath will begin to move on its own, and the effects of its natural action will gradually appear.

The scripture’s words, “Take in the natural to govern the world; approach the spirit to enter the subtle,” refer to using the natural breath to regulate body and mind, allowing the spirit to gradually enter a subtle and hidden state. Cultivation begins with “three and five,” and advances to “seven and nine.” This principle is no empty claim.

After the breath enters the abdomen, one usually feels three points of obstruction. Beginners often first feel fullness in the stomach and may burp repeatedly. At this stage, eat a little less and continue practicing; gradually, the breath will seem to reach the internal organs. Later, one will feel it reach the Dantian, and then feel it move throughout the body. When the body is balanced and at ease, the spirit will naturally become manifest.

Practice in a quiet place and resolve to persevere. Once the practice is established, it can be done anywhere; when the mind is unsettled, the breath is less likely to move freely. At first, alternate between lying on the back and lying face down. Each day and night, practice at the four periods of Yin, Wu, Xu, and Zi. If you practice continuously through all four periods, the breath will remain connected; when the breath is continuous, the Dantian will become full. Once the Dantian is full, you may practice according to your circumstances and may pause along the way.

To lie on the back, use a low pillow. Once lying down, draw the shoulders inward, straighten both knees, and place the hands beside the ribs. To lie face down, rest the abdomen on the bed, support the chest with a quilt, and extend both hands and feet. When swallowing the breath while lying on the back, guide it down the left side; when lying face down, guide it down the right. In both positions, make a sound as you swallow. If saliva gathers in the mouth, swallow it separately as well. When breathing out, exhale the breath. If you treat the inhaled breath as the exhalation, wind Qi will enter along with it.

During breathing practice, be careful. Between each inhalation, let the breath pause naturally for a moment; do not stop it arbitrarily. Resume practice only when your breathing has settled. When you first begin circulating Qi (vital energy), you must be calm and at ease, with your mind free of distracting thoughts. Then Qi can flow freely. As soon as your mind is troubled by something, Qi will become obstructed and unable to circulate.

Do not doubt yourself, fear that the practice will fail, or worry that you will not succeed. As long as you persevere diligently and practice little by little, you will gradually see results. Sincere devotion can move the spirits, and they will naturally come.

When practicing ingesting Qi and abstaining from grain—that is, using Qi circulation in place of food and giving up grain—do not think about eating. If you cannot yet quiet your mind, you must restrain that thought. If you feel thirsty or your body grows hot, you can boil fig vine into a soup and drink it to settle yourself. You may add a little fresh ginger, or make a decoction of ginger and honey. If your chest feels bloated and uncomfortable, chewing licorice, cassia bark, schisandra, or similar ingredients may help.

As long as you ingest Qi in moderation, it will naturally become abundant. Going out, working, meeting and talking with others, and handling various affairs will not interfere with the practice. Once you have mastered it, Qi will remain plentiful even if you stop ingesting it. This method probes the mysteries of the spirit; its subtle wonders are hard to put into words. Eat when you need to eat, and rest when you need to rest. Eating and circulating Qi can both be arranged as you wish. You may drink a small amount of wine each day to guide the Qi.

But be sure to avoid fruit, the five pungent foods, wild mugwort, cilantro, ginger, and Chinese toon, because they severely disturb the body’s Qi. You must not eat them. If you can devote yourself to the practice for twenty-one days, you will be able to look inward at your five viscera and see them clearly, with a clear spirit and a quiet body. After seven days, you will already be able to experience the effects for yourself; continue to practice with focused attention.

It is said that after about twenty days without food, the grain Qi in the abdomen will be depleted. After that, you may eat one or two cups of cooked vegetables, such as alfalfa, mustard greens, Chinese cabbage, turnip, goji leaves, or winter mallow. Season them with a little perilla oil, soy sauce, and vinegar, but add no rice or flour. This is done to deplete the grain Qi in the abdomen. After another four or five days, give up the vegetables and drink only their broth; a few days later, stop altogether. Persist for about thirty days, and you will see the results for yourself. When it is said that you will “feel neither cold nor hot, neither thirsty nor hungry,” reaching this stage in your practice makes you a divine person in the world; it means that my Dao method has been mastered.

Method for Ingesting Original Qi

The method for ingesting Original Qi is to circulate Qi in the Sea of Qi, the place within the body believed to receive Original Qi. The Sea of Qi is where Original Qi first enters and the physical form begins to take shape. It lies three inches below the navel. When a baby is born, only the umbilical cord and breathing…

In the womb, the umbilical cord is like a hollow tube, a passage for conveying breath through which the body gradually gathers and takes shape. If people wish to attain longevity, they must cultivate their roots; if trees are to flourish with branches and leaves, their roots must first be strengthened. Those who do not understand the root and seek help only from outside are unlikely to succeed.

The Qi Sea (the area below the navel, believed to be where primordial Qi gathers) is connected to the kidneys. The kidneys correspond to Ren and Gui water; water returns to the sea, hence the name “Qi Sea.” Qi takes water as its mother, and water belongs to Yin. Yin cannot generate life on its own; it must be paired with Yang. The heart corresponds to the southern Bing and Ding Fire, where Yang Qi is abundant. Once you understand the principle of the Qi Sea, use your intention to keep it in focus: Yang Qi descends, and Yin Qi responds by rising. They then transform into a cloudlike breath that warms the whole body, its bones and joints, and its nine orifices, reaching everywhere. It can also transform into fluids, like sweet rain nourishing plants. When righteous Qi begins to circulate, other, unruly Qi recedes. Only after practicing this method for a long time will its effects gradually appear; the experience of a beginner cannot be compared with that of someone whose practice has matured.

People whose breathing is obstructed often suffer from illness. Morbid Qi accumulates within the body and can sometimes prove difficult to treat even with medicine. In such cases, be especially focused and sincere, put aside distracting thoughts, and gather the breath in the Qi Sea. You can use your hand to sense the breath’s response below the navel. You may feel it filling out, as if pulsing or touching; there may be a sound, pain, or a pulling sensation, or it may feel as though something is moving beneath your palm. Remain still and wait, while directing your gaze downward to observe. In this way, Yang Qi shines upon the Yin region, and Yin rises, also generating fluids.

After practicing in this way for a long time, the breath through the nose may seem to cease moving in and out; you may feel only occasional movement in the Qi Sea. When beginning, lie on your back without a pillow, and tighten the Qi Sea slightly so that the abdomen feels full. Do not let the breath rise toward the heart and lungs as you focus. If it reaches the heart and lungs, the chest will feel tight and blocked, making it impossible to direct your attention downward. “Directing attention downward” means keeping the mind focused on the Qi Sea. After a while, primordial Qi will spread throughout the body and warm every part of it.

As the breath passes through the joints, it often encounters obstructions; the passage through the waist is especially difficult. At this point, you can briefly hold the breath and tighten the abdomen once or twice; the breath may then suddenly pass through. Once it does, it will often reach the waist and heels. This is what the Zhuangzi means by “breathing through the heels.” Afterward, the sinews and bones will often feel as though they want to move, and each movement may produce a sound. The author regards this as a sign that the breath has arrived and is no longer obstructed. To continue practicing this way over many years is the way to longevity. The author says that secretly using this method without transmitting its instructions will bring harm.

“Drumming the abdomen” does not mean drawing breath into the belly; this is the essential point. To pass through the waist, lie on your side, draw your legs up, clench your fists, arch your waist backward, and then exert yourself with all your strength…

In this way, the breath can be made to flow freely without one noticing. Otherwise, it will eventually become obstructed. If you practice regularly without interruption, you can even practice inwardly while among other people, until the method becomes familiar and you are no longer disturbed by outside events. This is especially beneficial.

If there is an illness above the diaphragm or in the head and face, direct your attention and Qi upward to treat it. At other times, guide your attention and Qi downward, as far as the heels and the Sea of Qi (the Dantian area below the navel). Apply it gently, and the breath will disperse on its own. With continued practice, the mouth should fill with saliva. If you feel as though something is flowing downward against its usual course, guide it along until the saliva is gone.

After each time you guide the Qi, you must regulate the breath slightly so that the Qi disperses. If it does not disperse, sores or swellings may develop later; this is undesirable. First direct the mind toward the affected area and guide the Qi there to treat it. Then slowly guide your attention and Qi so that they disperse. Once the illness has healed, do not keep your attention fixed there, lest the breath stagnate. Let it flow throughout the body, as gently as mist and dew. This is the normal state.

Both gathering and dispersing the Qi should return it to the Sea of Qi. When the eyes are closed, this is called “visualizing”; when the eyes are open, it is called “maintaining.” If the mind is not focused while maintaining, the attention will become attached. When the attention becomes attached, the Qi will stagnate. Once you sense that the breath has responded as it should, you should stop; this is called “constant awareness.” To feel a response and become attached to that feeling is called “stagnant anticipation.” To sense that the breath has responded and then keep watch over it with a focused, quiet mind is called “guarding.” When the mouth fills with saliva, this is called “the report”; “report” and “response” mean the same thing. Drink little alcohol in the morning and eat little wheat-based food in the evening; do not overindulge in either.

Instructions for Embryonic Breathing, with Preface

The preface says: A person in the womb is called an “infant”; after birth, a “child.” In the mother’s womb, the infant holds earth in its mouth and cannot breathe through the mouth or nose. Instead, it takes in Qi through the navel, nourishing the body and forming its shape, and so it can grow to completion. From this we know that the navel is the gateway of life. Sometimes a baby is born alive but stops breathing after a short while. If the umbilical cord is soaked in warm water and pressed toward the abdomen three to five times, the baby may revive. This shows that there is good reason to call the navel the gateway of life.

Those who cultivate the Dao and wish to practice embryonic breathing must first understand its source and then practice according to the method, breathing as an infant does in the mother’s womb. This is why it is called “embryonic breathing.” It also shows that returning to the root and restoring the origin, and returning from old age to infancy, are not without cause. When the breath flows continuously and unbroken, the way of the embryonic immortal can be cultivated. The preface therefore first sets out the main points and explains the practice and its effects.

Anyone wishing to practice embryonic breathing should first stay in a quiet room and let no one enter. Sit upright, place the left foot over the right, loosen the belt, and slowly massage the joints of the limbs. Clench both hands and place them on the thighs. Then exhale and inhale three to five times until the breath is free of obstructions. Clear away distracting thoughts and quiet the mind; empty the heart and fill the abdomen. Then slowly sway the body from side to side, allowing…

After stretching the internal organs, slowly relax the body and settle into a firm seated posture. Then tap the teeth thirty-six times, gather saliva to fill the mouth, and swallow it. Next, visualize a Vermilion Bird (the sacred bird of the south) crowning your head, a Black Tortoise (the sacred creature of the north) beneath your feet, a Azure Dragon on your left shoulder, and a White Tiger on your right.

Then visualize the Hall of Light one inch between the eyebrows, the Grotto Chamber two inches farther inward, and the Dantian Palace three inches farther inward, also called the Mudball Palace. In the palace is a spirit being two inches tall, wearing a blue-green cap and a vermilion robe, and holding a red tablet.

Next, visualize the middle Dantian, which is the heart and is also called the Crimson Palace. In its center is a spirit being, likewise wearing a vermilion robe. Then visualize the lower Dantian, two and a half inches below the navel, also called the Purple Tenuity Palace and the Sea of Qi. There, too, is a spirit being wearing a vermilion robe.

Sangyuzi says: The Diamond Sutra states that when the Tathagata speaks of all marks being complete, this does not mean that marks are truly complete. The names and images established here serve as steps toward purity in observing the precepts. Could the spirits exist only above, remain only below, or stay only in the middle? Their vast and nourishing presence extends throughout the great thousandfold world, yet when gathered up, it has no shape or substance. If one tries to observe it by following traces and forcing names onto appearances, how could one count it, even with the sands of the Ganges? The spirits are unfathomable in their transformations. How could they be like officials of the nine ranks, holding tablets and standing so stiffly that they dare not leave their offices?

Next, visualize the Five Viscera, beginning with the heart, and then observe all the Five Viscera and Six Bowels in turn. Then visualize each of the Five Viscera emitting the Qi corresponding to its direction, along with the white-cloud Qi from the three Dantians. Let these merge into a single current of Qi that emerges from the back of the head, shining brightly and dividing into nine colors as it rises to a height of more than three zhang. Visualize your body within this current of Qi.

Now close the mouth and nose, and focus your mind on the embryonic breathing in the Sea of Qi: the breath entering and leaving, the inhalation and exhalation, all take place only at the navel. If the breath feels strained, allow an extremely slight passage of air through the nose. Once the breath is steady, return to the visualization described above and concentrate on it. One bout is complete when you begin to sweat; there is no need to set a fixed number of repetitions. If the body grows hot and the chest feels oppressed, visualize Qi spreading throughout the body, like steam rising in a rice steamer. This is called “full breathing.” With long practice, one can enter a profound and mysterious state of stillness and silence.

Then swallow the saliva again, and observe the Five Viscera and Six Bowels within the body, as well as the upper and lower abdomen. The stomach can hold one or two sheng, and is the color of yellow earth. The spleen is one chi and two cun long, located above the stomach; it continually rubs back and forth. If it stops moving, the body falls out of balance, and eating and drinking also…

If the food you have eaten cannot be digested, it means you have not yet massaged your abdomen. Hold your breath and rub your abdomen with your hand one hundred times. With this massage, Qi and blood will naturally begin to circulate.

Next, visualize the heart: it is like a red lotus that has not yet bloomed, hanging downward, three inches long. It has nine openings, two of them at the back. On its front is a black, hairlike tubular stem, two and a half inches long.

Then visualize the lungs: they are like a white lotus in full bloom, with five petals hanging downward. White, veinlike membranes cover them and lie over the heart.

Next, visualize the liver. It lies behind the heart and has seven leaves, a dusky purple color. Yellow, veinlike membranes cover it. Beneath the third leaf from the left is the gallbladder, greenish yellow and two and a half inches long.

Then visualize the kidneys. They are shaped like inverted cups, black in color, and rest against the spine, three inches from the navel. Their upper parts are small and their lower parts large; the left side is above, and the right side below.

Next, visualize the whole body clearly: it has thirty-six parts and three hundred and sixty joints. Each bone is wrapped with sinews. The bones are bluish white like jade, the sinews yellowish white, and the marrow like ice and snow. The whole body has three hundred and sixty openings, each filled with fresh blood, like water in rivers, lakes, and pools.

Also visualize the circulation of the blood. The second joint of the middle toe on the left foot is its source. Blood wells up from there and flows throughout the body, circling it thirty-six thousand times in a day and a night. When it reaches the second joint of the middle toe on the right foot, it is completely exhausted. Therefore, when sleeping, one should lie curled on one’s side to preserve the Yin soul; after waking, one should stretch out the feet and hands so that Qi can flow through the whole body and Yang Qi can spread.

Practicing in this way accords with the scripture’s words “movement and breath at the proper time,” meaning that both action and breathing follow the appropriate moment. After long practice, there will be no panting through the mouth or nose. One will be like a fetus in the womb, breathing through the navel; this is called “fetal breathing,” a breathing method in Daoist cultivation that imitates the breath of a fetus. Practice continuously for thirty years, and even if someone tightens a rope around your neck so that no Qi can pass through your mouth or nose, you will not pant; the breath will seem to remain in the navel. Even sitting underwater for five or ten days may become possible.

Practicing this method on its own can also bring about the effects described above. To seek the deeper truth of the Great Dao, however, one must continue cultivating the Dao. This is only one method of cultivation, and it should not be neglected.