《雲笈七籤》Vol. 59

The seven-fascicle Yunji Qiqian, Volume 59: “Methods of Qi Cultivation from Various Traditions: Yanling Jun’s General Guide to Self-Cultivation”

The Scripture of Immortals and Perfected Beings says: “If people begin to cherish their bodies only when they are near death, or think of correcting their faults only after their karmic offenses are fixed, how can there still be time? If they seek a prescription only after an illness has taken hold, or try to escape only after Heaven’s net has been spread, how can they get away?”

Therefore, sages and people who possess the Dao cherish life before it falls into danger, guard against calamities before they appear, and regulate illness before it begins.

People who cultivate the Dao generally fall into three stages of life: early, middle, and late. The early stage means one’s twenties and thirties; the middle stage, one’s forties and fifties; and the late stage, one’s sixties and seventies. If someone awakens to the Great Dao in early life and understands its subtle principles, with a strong body, firm bones, sound sinews and channels, and ample flesh, then they can cultivate the Dao at ease and are sure to succeed. Awakening to the Dao in middle life is somewhat late: the sinews, flesh, bones, and marrow each have only half their strength remaining. One stands at a turning point between advancing and retreating, and the work of cultivation is like the sun at its zenith. In late life, only one or two tenths of the marrow and sinews remain. They can still be replenished and cultivated, but the sun is already leaning toward the west. For those over eighty, karmic offenses and destiny are already fixed, and there is little hope of rescue: the brain’s marrow is spent, the bone marrow has dried up, the body’s apertures are parched, the spirit has dispersed, and the breath has ceased. The body is like a walking corpse, and its movements like those of a ghost.

Sangyuzi explains: “‘Corpse-like walking’ is a metaphor for someone who has lost sensation. ‘Ghostly steps’ means that although the person remains conscious, they are no longer like an ordinary human being. If they can still walk and move, this shows that the primordial Qi that governs the body—the fundamental Qi sustaining life’s activity—has not been entirely lost, though it has already dwindled and dried up. If such a person encounters a great adept of the Dao or obtains a superior elixir, it would be like setting a cartload of dry grass alight again, or rekindling the fading embers in a furnace; life might yet be restored. When the scripture says ‘there is no rescue,’ it means only that it is too late to cultivate Qi, and that the person can no longer succeed through their own efforts alone. If a sacred being of the Dao intervened to save them, then even bringing the dead back to life, putting flesh on dry bones, raising someone who has fallen, or reviving withered grass would be possible. How much more so when the person has not yet become something other than human?”

The sages of old and people who possess the Dao understood that human life is like a guttering candle in the wind, gone in an instant. So they gathered their minds, shed their desires, gave up worldly splendor, and withdrew from common life. They entrusted body and mind to the Great Dao, allowing no external thing to damage their Dao Qi. Qi is the foundation of the body. A fish will surely die once it leaves the water; how can a person survive after losing the Dao? Therefore, to preserve life, one must devote oneself to cultivating Qi; those who cherish Qi should…

Nourish Jing and Qi and preserve both; this is called “preserving the true nature of life.” People have three Dantian (energy centers) used in internal cultivation: the upper Dantian, in the brain, also called the Mud Pill; the middle Dantian, in the heart, also called the Crimson Palace; and the lower Dantian, at the Sea of Qi, also called the Gate of Jing. Each of the three Dantian has a spirit within it.

Sangyuzi says: Jing transforms into Qi, and Qi gathers to become Shen. What is Shen? “Illuminating awareness” is the name for Shen. Understand this, and Qi can become abundant; when Qi is abundant, Shen is whole as well. When primordial Qi is vigorous, Shen is naturally present throughout the body and in every aperture. Shen’s presence has no other cause: when Qi arrives, Shen arrives too. When people encounter distress and their minds are disturbed, their perception and understanding may temporarily weaken. This is because Qi cannot reach them for a time. If the mind is settled and the breath harmonized, why should Shen be present only in the three Dantian?

Jing is the foundation of the body, and that foundation is also what Qi depends on. When Jing is abundant, Qi is abundant; when Jing leaks away, Qi is depleted as well. Once Qi is depleted, Shen takes the opportunity to depart. Jing and Qi must therefore both be preserved. The Huangting Jing (Yellow Court Scripture) says: “If you wish for long life, you must be cautious; sexual relations are especially important. If you indulge in desire and die, your numinous spirit will grieve. You should only take in breath and gather Jing and Qi, keeping to the small field within you and the dwelling inside your body; this is how to nourish life. If you are like a breach opened in the sea, with all the rivers pouring out at once, you will be like a tree stripped of its leaves and withered, its verdure gone.” Thus, those of ancient times who grasped the Great Dao before others all preserved their lives by cherishing Qi and nourishing Jing.

The practice of taking in Qi—nourishing life through regulated breathing and drawing in breath—was originally called “embryonic breathing.” This means that a person grows and develops like an infant in the womb, without food for ten months. The infant receives fresh, upright Qi, has no thoughts or concerns, and rests in stillness. As primordial Qi changes, the joints and organs form naturally. What need is there for a nurse or prepared food? After leaving the womb, the infant begins to take in the outside air and immediately cries. It also experiences dryness and dampness, hunger and fullness, as though thoughts have arisen; thus it loses primordial Qi. If a person can imitate the infant’s state in the womb, take in Qi from within, clench the hands to gather and contain it, and guard the One by keeping the mind from scattering, this is called “embryonic breathing.”

Sangyuzi says: It is inaccurate to say here that the infant loses primordial Qi. If taking in the outside air caused people to lose primordial Qi, there would be no living people in the world.

The Lotus Sutra says: “In walking, standing, sitting, or lying down, one should keep body and mind from becoming disordered.” This too means that Qi governs the mind; if the mind is not upright, Qi will not be upright either… (The original text ends here unfinished.)

When a person’s vital Qi is upright and well ordered, every gesture and movement, every joy, anger, sorrow, and delight depends on the mind and spirit. The mind’s activity and repose likewise depend on Qi. Qi responds to the mind’s intentions, while those intentions move with the mind. When mind and Qi are in harmony, Qi can be abundant; when Qi is abundant, the body is sound. When Qi is exhausted, Shen (spirit) disperses. Once Shen has dispersed, only the body remains, like earth.

For this reason, physicians first examine the pulse to judge the state of the Five Zang organs and the Qi of the four seasons. They investigate the source of illness, then seek the corresponding remedies and medicines. If people learn to observe changes in their breathing, attend to the regulation of breath through the nose and mouth, and remain mindful of this at all times, they can naturally bring the Five Zang organs into harmony, steady the pulse, and make their breathing smooth.

Human beings and Heaven and Earth are originally one body, joined by the intermingling of Yin-Yang Qi. The skin, bone marrow, organs, and Qi that nourishes the body within and beyond the vessels, as well as the coming and going of breath and the changes of cold and heat, all correspond to the Yin-Yang and Five Phases of Heaven and Earth. From this we can understand that the harmonious or disrupted movement of Heaven and Earth, and changes in Yin-Yang Qi, affect the human body. When the movement of Qi becomes disordered, the organs fall out of harmony and the meridians develop disorders. Illnesses that invade from outside are mostly caused by pathogenic wind; those arising from internal causes are mostly related to the movement of Qi. In broad terms, the “hundred illnesses” can be understood from these two perspectives.

Thus it is said that when one remains calm and untroubled, with a quiet and empty mind, true Qi will circulate; when the spirit is kept within the body, illness is less likely to arise. There is truth in this. One should therefore understand the relationship between the physical form and the spirit, and nourish them well so that both remain whole; one should also distinguish internal from external causes of illness and take care in one’s cultivation and self-care.

Qibo Gao said, “Those who nourish themselves with Qi have keen, discerning spirits and can extend their lives. Those who eat the five grains have greater intelligence, but their lifespans are ultimately limited.” What do practitioners who cultivate breath seek? It is said that when their practice reaches a certain stage, Qi can transform into blood, blood into Jing (essence), and Jing into marrow. In the first year, Qi changes; in the second, blood; in the third, the vessels; in the fourth, the muscles; in the fifth, the bone marrow; in the sixth, the sinews; in the seventh, the bones; in the eighth, the hair; and in the ninth, the body’s form. In this way, all thirty-six thousand parts of the body are transformed, and one becomes a true immortal, known as a “真人” (True Person). This describes the stages of transformation in Daoist cultivation.

The Way of cultivating the Dao is mysterious and profound, yet its principles can still be explored. Practitioners also fall into three grades, each with different innate capacities and circumstances, and they do not all show the same qualities. People of the highest grade are naturally quiet and composed, clear-minded and refined in their aspirations; their words accord with reason, and their actions are free of fault. They have a foundation accumulated in previous lives, like a stone dropped into water, meeting no resistance.

Among those of the middle grade, some hold high office, some enjoy great prestige, some come from families of deep-rooted renown, and some are celebrated for their reputations. They hesitate between advancing and withdrawing, and in the blink of an eye may squander their time. After hearing of the Great Dao, they ponder it day and night and find no peace; when they think of fame and profit, they remain preoccupied all day long, with the two impulses at war within them. If they can make their desire to seek the Dao prevail, then they can…

Before long, six or seven people out of ten will miss their chance, and those of lesser ability will be even more likely to do so. By the time both opportunities have passed and they have squandered their years into old age, their bones and strength will have weakened, and their mind and spirit will be depleted. Even if they enjoy a generous stipend, their lives will already be nearing their end. Only then do they regret what cannot be undone and wish to set out on the right path. If they can devote themselves wholeheartedly and spur themselves on at that point, they may still recover one or two tenths. These words were all spoken by the sages of old to warn those who came after them. I hope readers will examine their underlying principles and truly give rise to faith.

Preface to Master Chi Songzi’s Classic on Ingesting Qi

The preface says: The Dao of Heaven continues on without end, and the myriad things are all different. Human beings are the most precious; they stand on the same level as Yin-Yang. The Dao of Heaven is open and level: practice it, and you will not lose your way. Why are people of the world so foolish, following one another and wavering in indecision? Life is brief, and nature and life quickly decline. The lives and deaths of family and friends are bound up with one another and affect one another, bringing tears and grief. Why not practice the method of ingesting Qi and dwell alongside the immortals?

A scripture says: “No blessing is greater than living; no calamity is greater than dying. If you wish to live long, your stomach and intestines should be kept clean. If you wish to live long and never die, your intestines should contain no filth. While alive, you can ascend to immortality; after death, you become a ghost. Immortals ascend into the Great Clarity, the pure and empty heaven described in Daoism; the dead return beneath the earth.” Thus, those who eat grain display cleverness, while those who feed on Qi attain spiritual subtlety. For this reason, abstaining from grain and fasting are ways to seek life, while the union of Yin-Yang and the restoration of Jing and Qi are precious essentials. If you practice them regularly, you can live a long life.

Why indulge your desires and bring on your own decline? Even if you spend a thousand pieces of gold on funeral arrangements, countless family members and friends will still mourn and weep, while you yourself can only regret and grieve. How does that compare with quietude, Wuwei (non-action), and the practice of ingesting Qi? Persist in your cultivation, and you can rise to Heaven in a state of vastness. The petty people of the world are arrogant and foolish, hastening to pursue glory and clinging to wealth, fame, and beauty. They deplete their spirits and scatter their strength. Even if they attain riches and honor, the danger of death remains close at hand; life is as brief as morning dew and vanishes in an instant. Yet they do not understand that ingesting Qi and abstaining from food are also ways of cultivating the Dao.

Classic on Becoming Immortal by Abstaining from Grain and Eating Qi

The scripture says: Those who wish to learn the Dao, become immortal, and practice the method of eating Qi can generally choose the ninth, eighteenth, or twenty-seventh day of the second or third month of spring. They may also choose the days jiachen, yisi, bingchen, and dingsi, as well as Wangxiang days, Cheng days, and Man days, to practice guiding Qi through the body according to set times.

When practicing, choose a secluded, quiet place in the mountains or forest, preferably near a sweet spring or water flowing eastward, and facing the sunlight. After bathing in an aromatic herbal infusion, use the cinnabar-scripted Jade Chamber as the location of the Dantian, about one inch across. (The Jade Chamber lies three inches below the navel.) Focus your attention on the Jade Chamber, look inward toward the middle Dantian, and then guide the internal Qi down to the lower Dantian. Next, first clear the inside of the nose…

Lie on your back, with your legs about five cun apart and your arms about five cun from your body. Close your eyes and clench your hands into the shape of an infant’s fists. This is called “holding firm.” Use a mat woven from rushes as a pillow, three cun high. If you have an ailment in the chest, raise the pillow to seven cun; if the illness is below the navel, you may use no pillow.

Once you begin circulating Qi (vital energy) by regulating the breath, stop eating raw vegetables, the Five Pungent Plants (strong, stimulating vegetables), and meat. If you wish to abstain from grain and circulate Qi, eat one mouthful less each day. After ten days, you can go without food for two or three days. If you feel a faint hunger in your belly, eat nine fine dates and nine small cakes made from bitter fangcun shu. Do not exceed this amount in a day and a night. If you do not feel like eating, do not force yourself. You may drink water five times a day, or three times; do not give up water. Keep a date stone in your mouth. This can help you cherish your breath and produce saliva.

The scripture says: “The Dao is Qi, the vital energy that constitutes life and all things. Cherish Qi, and you can attain the Dao; attain the Dao, and you can live long. Jing (essence) is the root of Shen (spirit). Treasure Jing, and Shen will become clear and bright; when Shen is clear and bright, it can endure.”

Circulating Qi is also called “refining Qi.” The method is as follows: hold your body upright, lie down steadily, and slowly rinse your mouth with saliva, then swallow it. Here, “Sweet Spring” refers to saliva in the mouth; it is also called the “Flower Pool.” Then gently draw in the breath through your nose, taking it in slowly. Do not inhale too quickly or fill yourself to the point of fullness. After inhaling, hold your breath for five counts, then breathe out slowly. Count by bending your fingers, and practice until you have completed ninety breaths. If your body feels restless and distended, stretch several times. Then continue practicing until you have completed four sets of ninety breaths, or 360 breaths in total; this counts as one round. With long-term practice, the scripture says, various illnesses will disappear on their own.

After breathing out, when you are about to inhale, first breathe out a little more, gently, two or three times in this way; then inhale through your nose. Otherwise, the breath may fail to circulate smoothly. As you inhale, Qi rises; as you exhale, it descends. With extended practice, you will feel the breath moving through your body.

If you are not yet skilled at circulating Qi and your mind and spirit grow weary, you can instead practice “refining Qi”: ninety breaths make one section; three sections, or 270 breaths, make one round. While practicing, keep the abdomen full and firm, and do not breathe out a great deal. Retain the Qi in your body and swallow once after ninety breaths. If it still feels insufficient, continue for another ninety breaths; after three sections, you can finish. Do not rush to count. As you practice, imagine the breath moving upward along your hairline, then flowing to your limbs, and finally descending naturally to the “Three Stars” (the penis and the two testicles).

The scripture also says that from the first to the fifteenth day of the month, as you practice, visualize the breath spreading outward from the ten fingers of both hands. From the sixteenth to the thirtieth day, visualize the breath coming from…

After practicing continuously for a period of time, if you feel that your breath has reached your hands and feet, you should keep practicing. With continued practice, the body will gradually become light, healthy, and strong; the Qi pathways will grow supple, the Qi and blood will flow smoothly, and the joints of the limbs will become more flexible. This passage presents ingesting Qi and circulating Qi (moving the breath by regulating respiration) as ways to prolong life, and cites the long-lived numinous tortoise to illustrate the effects associated with ingesting Qi.

After practicing the circulation of Qi, if you wish to resume eating, begin with rice water or thin porridge, adding one mouthful each day. After ten days, you may eat thicker rice, but do not eat until you are full.

The scripture says that when you first begin circulating Qi, your breath is often uncoordinated. You may cough, experience Qi rising against its natural course, or feel cold in your limbs. These conditions gradually improve with practice. During practice, regulate your breathing according to the method of “four times nine, three hundred and sixty breaths.” The body may feel like a loose garment, and the joints as though they had come apart. Only after practicing for a long time will you feel the breath moving within you and circulating throughout the body, moistening it as though the skin had been washed, and bringing a sense of fullness to all the internal organs. The scripture says this can dispel every illness.

When first practicing the circulation of Qi, let the body become calm and comfortable. If you feel the breath and body working against each other and your body becomes unsettled, pause for a while and continue once they are in harmony. When the breath has reached throughout the body, the body will settle; once the body is settled, the breath through the nose will become even. When nasal breathing is even, clear Qi will arrive. Then you will feel warmth in the body and begin to sweat frequently. In the morning, do not get up at once; remain quiet and take your time nurturing this state, allowing it to last longer.

While practicing the circulation of Qi, do not give in to anger or worry, or your breath will become disordered and flow poorly. Focus your mind and hold to the One, and upright Qi will arrive. When it does, your mouth will taste sweet and fragrant, saliva will increase, and your nasal breathing will become light, gentle, and prolonged. When the breath through the nose is prolonged, the five viscera will be at ease, and the breath will follow its proper course.

The method of circulating Qi is to inhale gently through the nose and exhale through the mouth. Inhalation is called “inner breath.” There are six kinds of exhalation: “blowing,” “hissing,” “he,” “xu,” and “swallowing.” (The original calls these “six exhalations,” though it lists only five.) In ordinary breathing, a person’s inhalations and exhalations generally fall within these methods. According to Daoist teaching, use “blowing” in cold weather and “calling” in warm weather: “blowing” dispels heat, “calling” dispels wind, “he” relieves vexation, “hissing” sends Qi downward, “xu” disperses stagnant Qi, and “swallowing” relieves fatigue. When people are extremely tired, they often make the sounds “xu” and “swallowing” repeatedly. For this reason, these two forms of breathing are considered unsuitable for prolonged breathing and are also avoided in Daoist Qi circulation.

The Qi Ingestion Method of Master Taiwu

The body relies on Qi (vital energy), and Qi in turn depends on the body. When Qi is abundant, the body is sound; when Qi is depleted, the body declines and dies. Therefore, all those who understand the art of nourishing life train and care for the body and regulate the breath in order to preserve life. Can there be a body without Qi, or Qi without a body? Body and Qi depend on each other and together bring life to completion. Is this not perfectly clear?

I have long admired the Great Dao and searched widely for methods of cultivation. For more than thirty years, I practiced guiding Qi through the breath and guarding the True—preserving one’s original nature. Yet nothing I heard or saw ever fully satisfied me. During the Dali era, I happened to meet Lord Wang. He had returned from the Northern Marchmount and was walking with a staff in Gaoyou when our eyes met. I sensed that he was no ordinary man and invited him to stay and talk. As it turned out, he was a Daoist gentleman who stood apart from worldly life. Seeing how earnestly I sought the Dao, he taught me methods of exhaling and inhaling that embodied essential principles for nourishing the body. Their meaning and rationale are profound, and cannot be fully conveyed in words.

Lord Wang often said that the essentials of cultivating the Dao are not found in the scriptures, but are transmitted entirely through oral instruction and personal understanding. Methods of absorbing Qi such as “Two Luminaries,” “Five Buds,” and “Six Wu” take in external Qi—that is, Qi drawn from outside the body. External Qi is forceful, but it is not cultivated within the body, so one should not absorb it rashly. When the internal Qi is harmonized and balanced, this is called “embryonic breathing,” as if breathing in the womb. It arises naturally within the body and need not be sought outside. Without receiving secret instructions from a true master, one will labor in vain and ultimately achieve nothing.

What I have compiled here is based entirely on my teacher’s guidance, which I have set down for the reader. It is certainly not something that someone as limited as I could have determined on my own. Lord Wang often said to me: “The Old Lord said, ‘My destiny rests in my own hands; it does not depend on Heaven and Earth.’ He also said, ‘I share one Qi with Heaven and Earth, yet can regulate it myself. How, then, could Heaven and Earth cause me to die?’ These are true teachings and essential instructions. Those who cultivate and serve the Dao should reflect on them repeatedly and put them into practice.” I was fortunate to receive his guidance and instruction. How could I fail to keep it firmly in mind? If anyone should happen to obtain these secret methods, they must be cautious: do not pass them on lightly or reveal them, lest misfortune follow.

The method of cultivating the True and absorbing Qi—a practice of regulating the breath and nourishing Qi—is generally performed lying down each day. Gather the mind and put an end to wandering thoughts. Hold the breath, make the firm-fist hand gesture, inhale through the nose and exhale through the mouth, taking care that others cannot hear. Keep the breathing as fine and subtle as possible. When the breath is full, hold it until the soles of the feet sweat. At first, count to one or two, then gradually increase the count to more than a hundred. When you can hold your breath no longer, exhale gently, take in a little air, and hold the breath again. If you feel hot, exhale using the “He” method; if you feel cold, exhale using the “Chui” method. If you can count to a thousand, you can stop eating grain and taking medicines; simply drink a cup of wine or water when appropriate to keep the bowels clear. If you can count to five thousand, you will be able to come and go wherever you wish. You will know for yourself whether the practice has taken effect. In this way, you will also gain the ability to lie beneath the water.

In nourishing life through food, the essential thing is…

Only when the body’s true Qi (vital energy) remains within and descends can one experience a response that connects with the spirits. If you give free rein to your thoughts and become absorbed in desire, yet hope to become an immortal and ascend, this is absolutely impossible. Even immortals and people who have attained the Dao must wait until their cultivation and accumulated merit are complete before they can reach their goal. How much more so for ordinary people? Have faith in the words of those who came before, cultivate diligently, and understanding will naturally deepen over time.

Mozi’s Method of Holding and Circulating the Breath

Laozi said, “The way to long life lies in circulating Qi and nourishing the spirit: breathe out the stale Qi within the body and breathe in fresh Qi. The breath enters and leaves through the mysterious openings; breathing is the gate of life. So long as the spirit within the body does not depart, a person can live long.” The “mysterious openings” mentioned here are divided into upper and lower: they refer to the nose, mouth, and genitals. The nose, mouth, and genitals are also called the “gates of life.”

Laozi also said, “Once life has passed away, it will not return, so one must cultivate by following the Dao.” The Dao is the treasure of Qi. Cherish and nourish Qi, and you can attain the Dao; attain the Dao, and you can live long. The spirit is Jing (essence within the human body). Cherish Jing, and the spirit will become clear; when the spirit is clear, one can live long. Circulating the breath is putting the Dao into practice; preserving Jing is treasuring it.

Circulating the breath is also called “refining Qi” or “prolonging the breath.” To practice, lie on your back with your body straight and your hands clasped tightly. Rinse your mouth and swallow the saliva. Practice this for three days, then begin inhaling through the nose and exhaling through the mouth. Gently draw in through the nose, guiding the Qi inward, and do not inhale too fully; if you take in too much, it will be difficult to regulate the Qi again. At first, inhale for five breaths and exhale for one. Whenever an exhalation is about to end, swallow a mouthful of saliva before inhaling again through the nose; otherwise, you may breathe too frequently. As you inhale, the Qi moves upward; as you exhale, it flows downward. Practitioners will feel the breath circulating throughout the body.

When circulating the breath, from the first through the fifteenth day of each month, visualize Qi flowing out through the ten fingers of both hands. From the sixteenth day to the end of the month, visualize Qi flowing out through the ten toes. If you practice for a long time and gradually feel the breath passing through your hands and feet, you will be able to hold the breath without breathing and attain long life.

Before practicing breath circulation, first settle the body and regulate the breath. Do not force the mind to control it. If the body and breath have not yet settled, pause; resume once they are harmonized, and practice consistently without slackening. When the Qi flows freely, the body becomes steady; when the body is steady, the breath through the nose becomes calm; when the nasal breath is calm, breathing becomes even. Once it is even, clear Qi will arrive. You will notice when it comes; after you do, the body will grow warm and begin to sweat. Do not get up then; remain still and let the body be nourished.

The key to nourishing the breath is to keep it going for a long time. Avoid anger and sorrow; when emotions are calm, Qi will not become disturbed. When the breath is undisturbed, the vital Qi will arrive.

When there is no saliva in the mouth, the breath through the nose should be gentle and long. A long, steady breath allows the Five Viscera to settle; once they are settled, the breath in each follows its normal course. In this way, the hundred illnesses gradually recede, food tastes delicious, sight and hearing grow keen, and the body becomes light and strong. One can then extend one’s years and attain long life.

From midnight to noon is when life-giving Qi moves; from noon to midnight is when deathly Qi moves. During the time when life-giving Qi is moving, lie flat on your back, close your eyes, make the firm-fist gesture (a Daoist cultivation hand posture), hold your breath, and silently count in your mind to two hundred before breathing out through your mouth. Gradually increase the count each day. Practicing this way enables the body and Shen (spirit) to be complete and the Five Viscera to settle. If you hold your breath and count silently to two hundred and fifty, the Shen of the Crimson Palace (a Neidan term for the region where the heart is located) will be able to remain in its place, and the Muddy Pellet (the upper Dantian in the head) will become full. At a count of three hundred, the Flower Canopy (the chest, or the Qi palace associated with it) will grow bright; the eyes and ears will become keen, and no illness or harmful influence will invade the body. The Jade Maiden, a Daoist deity, will obey your commands, and the Director of Lifespans, the deity who governs people’s lifespans and registers, will enter you in the register of the living.

The Taiji Elder Wang’s Oral Instructions on the Method of Nourishing Qi

The instructions in this scroll were passed down by a man named Elder Wang in the Yang household, known as “Wang the Elusive.” People did not know how old he was. They saw him appear and disappear, coming and going freely. At times he appeared to die before their eyes, only to show up elsewhere. He had shed his form and been reborn in the human world many times, so people of that era called him “Wang the Elusive.” He often came and went at the Yang household and said his surname was Wang, but no one knew where he came from.

Whenever he met someone determined to cultivate the Dao, he would pass on these instructions and say, “This is a secret and subtle method. If it is transmitted to someone unsuited to receive it, the one who transmits it will incur blame.” The practice described in this scroll follows a sequence of stages. These instructions are passed on to those determined to cultivate the Dao; they are not a method that beginners can practice directly.

When practicing this method, one must at first also pay attention to food. The instructions repeatedly mention food and nourishing Qi. Their secret lies in gradually giving up grain foods until grain Qi has been cut off completely. If you practice this method diligently, you will know that rising up and flying, attaining the Dao, and becoming an immortal are not far off.

There are three obstructions in the intestines, as well as an obstruction in the region of the heart. People who are new to nourishing Qi often feel fullness and distension below the heart and in the stomach. Eat a little less and practice over a long period; gradually, you will feel the breath flowing freely and descending into the lower organs. If there is an obstruction in the lower region, the intestines will feel distended. Continue practicing for a time, and you will feel the breath reach the Dantian below the navel. Only then will you begin to feel Qi moving through the body. However, the Qi has not yet entered the “Dove Center.” Later, if you feel the Qi in the Dove Center can be released, you will be able to use it to treat other people’s illnesses.

At the beginning, you must settle your body and mind in a quiet place, steady your breathing, clear your thoughts, and practice with focused care and perseverance over a long period. Once the breath has entered the intestines, walking, standing, sitting, and lying down will not interfere with the practice. But if the Qi in the stomach has not yet descended into the intestines, you cannot practice this way; otherwise, success will be difficult.

When practicing breath cultivation, pause briefly after inhaling. When exhaling, do not breathe all the way out at once. Release about two-thirds of the breath, pause again, and then swallow the breath. After swallowing, let it descend into the abdomen. When you feel the abdomen is full, stop.

For beginners, the breath has not yet entered the Dantian (the place in the abdomen where internal breath gathers, according to Daoist teaching), so it is easily dispersed. If you want the breath to enter the Dantian, practice for a while; eventually, even when you stop cultivating the breath, it will not disperse so easily. Practice every day in the morning, evening, at the hour of Zi, and at the hour of Wu. Zi and Wu are midnight and noon.

If you feel that the breath is full but do not want to continue cultivating it, you can hold a little licorice or cinnamon in your mouth. The feeling of fullness will fade. If the Dantian is not yet full, do not force yourself to practice until it is. As the original Qi descends, a slight feeling of constriction will naturally arise. Keep this method secret; do not pass it on casually to unsuitable people.

Master Tanluan’s Method of Breath Cultivation

First, sit comfortably with your hands extended and resting on your knees. Loosen your sash and relax your body. Contemplate, “The nature of the Dharma is equal; life and death are not two” (the nature of all things is equal, and life and death are one and the same) for about as long as it takes to eat a meal. Then close your eyes, raise your tongue to touch the roof of your mouth, and exhale slowly and at length.

At first, someone nearby will be able to hear your breathing. The sound will be coarse, then gradually grow finer. Only after exhaling more than ten times will you be able to hear your own breathing. Whenever you feel pain or itching somewhere in your body, imagine the breath going out through that spot. Whenever you feel something unusual, gradually lengthen your exhalation. After ten breaths, return to the state you began in.

Someone asked, “When first regulating the breath, why does it gradually grow finer from coarse? And near the end, why does it gradually grow coarser from fine?”

Tanluan replied, “Ordinary activities—moving about, looking, eating and drinking, walking, sitting, lying down, and speaking—all belong to the coarse.” (Sangyuzi says: Those who practice breath cultivation still eat and speak as usual before and after their practice. Tanluan arranged the method this way so that ordinary activity would connect smoothly with the beginning and end of breath practice, without an abrupt change.)

Each time you wake from sleep, practice in the same way as before. When concentrating, be like a tiger carrying its cub in its mouth: neither too hurried nor too slow. There is no need to concern yourself with whether the room is hot or cold. First tidy your dwelling, quiet your mind, and relax your skin and body.

It also says, “How can one tell whether the Four Great Elements—the earth, water, fire, and wind that make up the body—are out of balance? Observe the lips and mouth: coldness indicates an increase in wind, heat an increase in fire, slipperiness an increase in water, and roughness an increase in earth. If there is neither cold nor heat, neither roughness nor slipperiness, the elements are in balance. One can also observe other signs: audible breathing indicates an increase in wind; labored breathing indicates an increase in panting; itching indicates an increase in heat; and excess saliva indicates an increase in water. If there is no sound, no panting, no itching, and no saliva, the elements are in balance. Irritability indicates heat bound up; worry and palpitations indicate panting…”

Settle and steady the mind so that it is as calm as water. When the mind is neither troubled nor agitated, and does not waver, it is in harmony.

When the Four Great Elements—the earth, water, fire, and wind that compose the human body—fall out of balance, the cause is of two kinds. One arises from without, such as cold, heat, hunger, weakness, overeating, and exhaustion. The other arises from within, such as thoughts of fame and profit, feelings of joy and anger, the temptations of sounds, sights, and flavors, and all manner of anxious thoughts.

When regulating the breath, let it follow its natural course, continuous and fine, as if present and as if not present. Do not force it in practice. Simply refraining from making “being alive” a deliberate goal is better than focusing solely on health and longevity. (Sangyuzi says: The various scriptures all say that one should not hear one’s own breath when practicing inhalation and exhalation. Luan, however, says to let the breath first grow gradually coarser and finer, then finer and coarser. At first I found this puzzling. Later, when I read the passage below saying “let it follow its natural course,” I understood that this practice of gradually changing the breath’s coarseness and fineness is intended for those of lesser attainment; one should not set the breath against nature. Yet the highest attainment is for the breath to become so fine that one can no longer hear it. When it grows ever subtler until breathing ceases, the principle of Embryonic Breathing—the state of breathing as though one were a fetus in the womb—reaches its fulfillment. I worry that practitioners, even after attaining skill, may remain bound by the written words and cling to the order of coarse and fine, first and last, thereby acting against nature. That would be truly regrettable. How, then, could I leave this principle unexplained?)

The Perfect and Wondrous Method of Preserving the Body and Abiding in the World, Transmitted by the Great Master Bodhidharma

Long ago, in the Western Regions—the lands broadly west of China—I studied under a master and learned the wondrous method of preserving the body and abiding in the world through Embryonic Breathing. My master was named Baoguan, and he transmitted the secret method to me.

I asked, “Now I wish to travel east to Zhen dan, an ancient name for China, and other lands, to spread the secret teaching that takes the mind as its foundation. People in those regions often suffer calamities caused by cold and heat, and many die as a result. I intend to spread the teaching of the mind there, hoping to preserve the body, escape calamities and epidemics, and abide in the world for a long time without dying. Is this possible?”

My master said, “Yes.”

I asked again, “How can it be done?”

My master said, “The root of life begins with Embryonic Breathing. Shen and Jing-Qi unite and coalesce; through their capacity for transformation, they form the body. This is the foundation on which life is received. The root Qi is the Qi inherently present in the human body. Qi is born from Shen, and the body is formed from Qi. Without Qi, the body cannot take shape; without a body, Qi has no place to reside. If we trace human life back to the moment it is received, it lies hidden below the mother’s navel, in a state of undifferentiated chaos. At three months, the mysterious openings—the mouth and nose in this passage—are formed. Once these openings have taken shape, it is like a gourd flower in the dark…”

As Qi is nurtured in the womb, it eventually becomes the fetus’s own. While the fetus is in the mother’s womb, when the mother exhales, the fetus exhales too; when she inhales, the fetus inhales too.

Over ten months, fetal Qi gradually grows abundant, the body develops fully, Shen (spirit) takes shape, and awareness gradually becomes complete. Then the fetus leaves the womb and is born. It is sad that a mother knows only to love her child, not that in doing so she depletes her own body. The mother’s body is harmed because she gives some of her own physical form and Qi to the fetus, enabling it to take shape. Ten months after birth, the child’s emotions become outwardly apparent. The child gradually grows into an infant who can point to their chin and laugh. The ancient sages used this to explain that people speak of De (Virtue/Power) only after losing the Great Dao: this is a fundamental teaching about losing one’s natural simplicity. In other words, as the child grows, the mother weakens.

People often do not realize that as a mother raises her child and the child grows, the mother also grows weaker. This is why Śākyamuni Buddha taught people to honor their parents and repay their kindness in raising and nursing them: that is precisely the point.

It is sad that people do not understand the cultivation of the Dao. They pursue only external things, unaware that the art of fetal breathing—a method of regulating the breath and nurturing Qi—is fundamental to keeping the body at peace, preserving its form, and extending life. If later students can keep their minds from being turned by external circumstances, settle into the source, keep their thoughts from scattering, guard the breath within, and prevent Shen from being driven by external things, they can avoid depletion.

People should understand that the mind governs thought and Qi; Qi is the basis of the body; the body is the dwelling place of Qi; and Shen depends on the body to exist. These three depend on one another, and none can be missing. If anything goes wrong with any one of them, the fundamental principle is violated. How, then, could they endure?

Ordinary people often begin, from the age of twenty, to crave delicious food, harbor joy and anger, become enthralled by the five colors, grow attached to all kinds of sounds, seek bodily pleasures, and let their minds chase after external things. They exhaust their mental faculties and deplete their Shen without a moment’s rest. Day and night, they continually wear down the natural foundation of life until it is exhausted. In the end, the body decays, the breath disperses, life comes to an end, and the body withers; their hun and po souls are then drawn along by bad karma and lose their place of refuge.

Thus, when the mind is calm, Shen is joyful; when Shen is joyful, good fortune grows; when good fortune is abundant, the Dao can advance. When the mind is clear and whole, wisdom increases. Once one understands subtle principles, the mind can observe and make use of things without becoming attached to that use. The sages knew that expending one’s mental energy outward brings no benefit. They therefore advocated returning to the root and going back to the source, grasping the essentials of fetal breathing in pursuit of long life and immortality. This principle is clear.

A treatise asks: “How can the child and mother within the body be kept together for a long time?” A wise person who can preserve them will live long. From this we can understand that Shen is the child of Qi, and Qi is the mother of Shen. When Shen moves or comes to rest, Qi moves or comes to rest with it. The mind can govern Qi, while awareness relies on Qi to remain settled…

To attain longevity, one must unite Shen and Qi, calm the mind and spirit, and let distracting thoughts fall away. Remain still and settled, neither coming nor going, neither emerging nor entering. Cultivate in this way, and you will accord with the path of returning to the true. Practice diligently; do not stop at speaking about it.

The “Gate of the Mysterious Female” is the gateway to longevity. If you also practice compassion, giving to others and aiding living beings like sweet dew, you can accumulate blessings in the human and heavenly realms. In your practice, do not cling to external things or be drawn by the world’s beauty, sounds, desires, and flavors. Keep the mind, spirit, soul, and intention settled and enduring. Let Shen and Qi circulate through the internal organs, and use the breath to harmonize the upper and lower body. With long practice, Shen and Qi will gradually become clear. Once clear, they can illuminate the Five Viscera. When the Qi of the Five Viscera is harmonized, Shen and Qi can reach the limbs.

Thus, the sage can turn inward in the space of three days, focus the mind on guarding the One, and bring the mind and spirit to fullness and transformation. The sage then nurtures them continuously and without interruption; over time, Shen and Qi can flow through the Five Viscera and the limbs. From these words, one can infer the principle.

Ordinary people often have Shen and Qi separated, unable to unite. If they do not know how to keep “child and mother” together—here meaning that Shen and Qi depend on one another—Qi may circulate through the body with the breath, while Shen remains burdened by external affairs. The mind and spirit then become clouded and cannot be clear. When Shen is unclear, the original, harmonious Qi within the body gradually disperses and can no longer remain with Shen.

Those who cultivate the Dao often use these methods without understanding their foundation, treating the body and mind as the masters of cultivation. If they do not know how to guard within and only seek to guard outwardly, they will naturally leave the “dwelling” of body and mind empty and vulnerable, and it will gradually decline. How much more so for those who do not cultivate the Dao: they spend all day exhausting their minds in thought, unable even for a moment to focus Shen and Qi in the Sea of Qi—the lower abdomen, regarded as the root and storehouse of original Qi—yet still hope for longevity. How far they are from their goal!

If you understand the source of Shen and Qi and know that the heart is their master, you can cultivate with single-minded focus and clearly grasp the principle. If you do not understand where Qi arises, but merely let the breath rise and fall while busily seeking theories and words, all you will achieve is smoothing the breath, regulating the internal organs, and aiding the digestion of food. How could this return the souls, replenish Blood and Qi, or nourish the brain and marrow?

For this reason, ordinary people breathe differently from sages. Ordinary people’s breath enters and leaves through the throat; sages keep Shen and Qi abiding in the Sea of Qi. The Sea of Qi is the root and dwelling place of original Qi. It lies below the navel, joins with the Great Granary, and is also called the “child palace”; it is known as the Sea of Qi.

Those who cultivate the Dao in accord can hold to this state and make the breath continuous and unbroken. This is returning to the root and restoring the source: returning to the place of life’s root and firmly maintaining concentrated stability so that it is not scattered or lost. These all speak of the same principle. Do not damage Shen consciousness; maintain much tranquility, and naturally one can attain long life. This is an important secret for preserving the physical form and enduring in the world.

The master said: “If one can dwell peacefully in natural Qi and use Shen and intention to govern the breath, then there is no breath going in and out through the nose; this is called true embryonic breathing (taixi, a cultivation state resembling a fetus breathing in the mother’s womb).” When ordinary people see a person of the opposite sex, sexual desire is stirred; once desire stirs, Jing and Qi descend to the genital organs and leak out. This all comes from being drawn by desire and unable to control it, ultimately causing Jing and Qi to drain away, bringing weakness and damaging the root of life.

Xiangzi’s Method of Ingesting Qi

Xiangzi said: “If a person can be pure, quiet, peaceful, and harmonious, and follow what is natural, he can achieve penetration in ten months; some need one or two years, some three years. Those who cannot achieve this penetration can still use this to cultivate the Dao and prolong life.

“A person’s capacity can be seen from his ability to remain tranquil in different environments: one who can still the mind amid the three armies and among tigers and wolves has the capacity of one in a thousand; one who can still the mind at home has the capacity of one in a hundred; one who can still the mind beside a marketplace has the capacity of one in ten; one who can still the mind in mountains, forests, waters, and marshes has twice the capacity of an ordinary person. People of such ordinary capacity ultimately do not understand the principle within.

“The higher one’s capacity, the more one can be pure and quiet; being able to be pure and quiet, one can cut off desire; cutting off desire, one can stop sexual activity; stopping sexual activity, one can practice bigu (grain avoidance); practicing bigu, one can conserve and cherish original Qi; being able to conserve original Qi, one’s De (Virtue/Power) resonates with nature; resonating with nature, one can achieve penetration in ten months. One who achieves penetration in ten months is an upper adept; a middle adept may need three years to achieve it; a lower adept of shallow capacity needs nine years to complete the cultivation. Even those whose capacity surpasses ordinary people may not all achieve penetration. If they hear it and do not believe, telling them is of no use. Such people are worldly people, like walking corpses with form but no Shen. What the scripture says—“When the lower adept hears the Dao, he laughs greatly”—refers precisely to this situation.

“Every morning at dawn, inhale through the nose and swallow it; do not pause during practice, and afterward exhale the Qi through the mouth. This is what is called ‘swallowing living Qi and spitting out dead Qi,’ which can be used to prolong life. From midnight to noon is living Qi; after noon and before the Zi hour is dead Qi. One should practice during the period when living Qi is flourishing: lie on the back, close the eyes and mouth, curl the ten fingers and grip firmly, silently count to two hundred in the mind, do not stop breathing during this time, and then exhale through the mouth.”

Regulating the breath in this way, the body’s Shen and Qi will become abundant, and the five viscera will be settled.

Master Zhang Guo’s Method of Ingesting Qi

Every day you must persevere: lie on your back, gather the mind, exclude distracting thoughts, hold the breath, and perform wogui (clutch the thumb firmly in the palm), inhaling through the nose and exhaling through the mouth. Do not let the ears hear the sound of the breath; simply keep the breath subtle. When the breath has filled you, close it and do not exhale; when the Qi is full, the soles of the feet will sweat.

When holding the breath, count from one to two, then up to one hundred or more; when you have held it to the limit, gently inhale a small amount of Qi and hold again. When hot, use the “he” exhalation; when cold, use the “chui” exhalation. If you can practice to one or two thousand counts, you may go without grain and need no medicine. Ordinarily you may drink one or two cups of good wine or water to keep the stomach and intestines unobstructed. Counting to five thousand, you can come and go anywhere; when the practice matures, you will naturally know, and you may even lie down in water.

In ingesting Qi for nourishing life, perseverance is essential. Only after true Qi (zhenqi) has begun to circulate can there be sympathetic resonance; to indulge the mind and crave desires while hoping to become an immortal and ascend—there is absolutely no such thing. Even when an immortal’s practice and merit are not yet complete, they cannot reach the immortal realm—how much less ordinary people? Just believe the old man’s words and practice diligently; naturally you will have some realization. If the breath is not flowing smoothly and cold and heat, fast and slow are not regulated, this is not the proper way; being too slow, too hot, too fast, or too cold are all unsuitable.

Celestial Master (Tianshi) Shen’s Essential Instructions on Ingesting Qi

After midnight has passed and the fifth watch arrives, when you wake, first rinse your mouth with water, then lie on your back, stretch out your hands and feet, and slowly exhale more than ten times. When the Qi of food has dissipated and your mind is calm and settled, hold the breath and forget emotions; place your intention on the Dantian (energy center) below the navel—the place below the abdomen where Qi gathers—and the Qihai (sea of Qi), the place in the body where Qi gathers—and remain quiet and motionless.

Next, swallow Qi two or three times, then hold the breath again and let the intention guide the Qi into the Dantian. Gradually you will feel the Qi making a sound and descending into the Qihai; this subtle sensation is the sign that Qi is moving. After a while, when the Qi has finished moving, open the mouth and slowly exhale, then close the mouth and swallow Qi. Repeat this twenty or thirty times. Follow the earlier method throughout; once you feel the Qi is sufficient, gather the mind, forget distracting thoughts, breathe calmly, and think no more.

After long practice, if you find the saliva in your mouth sweet and fragrant and food also tastes flavorful, these are signs that the practice is taking effect. To cultivate this method, you must first forget both yourself and external things, guard the original Qi, and hold to oneness; sit peacefully in stillness for a long time until the mind becomes clear and stable—only then can you enter the mysterious and wondrous state. The key lies here.

Perfected Wang’s Qi Instructions

Whenever the fourth watch has passed and the fifth watch begins, you should be in a quiet room, sit on the bed, cross your legs, face east, and sit upright. First perform daoyin (guided stretching and breath exercises), then make the wogui gesture with the left hand, and with the right hand at the tiger’s mouth (the web between the thumb and index finger)….

First raise the head and at the same time tilt it back as far as possible; then make the Wogu hand gesture with the right hand (a firm fist grip) and place it at the hukou of the left hand, the web between the thumb and index finger.

Next, follow the preceding method. When finished, cross both hands with the palms facing outward and draw them forward three times. Then alternately support the chin with the left and right hands three times; cross the hands and place them on the head, turn the head to the left three times and to the right three times. Spread and extend the left hand outward three times, and do the same with the right hand three times; press emptily in front three times and behind three times. These are all Daoyin methods (exercises that regulate the body through movement).

After finishing the Daoyin, calm the mind and visualize the deities within the body. First click the teeth, then silently recite your own name, and then inwardly visualize in order the five viscera, the Sanjiao (Triple Burner, the place in Chinese medicine through which the Qi mechanism passes), the three hun-souls and seven po-souls, and the deities of the head, face, hands, feet, and every part of the body, asking them to protect and assist the body.

Next visualize the sun in front and the moon behind; the Azure Dragon on the left and the White Tiger on the right; the Vermilion Bird above the head and the Black Tortoise beneath the feet. This is the visualization of the four directional animal spirits. Then visualize the Seven Governings (Qizheng, here meaning star-deity names paired with the seven relevant lodges) as corresponding to the five viscera: the lung corresponds to Kui; the liver to the second star-deity; the heart to the third; the spleen to the fourth; the gallbladder to the fifth; the left kidney to the sixth; and the right kidney to the seventh. Visualize the True Lords (Zhenjun) descending into their respective viscera and bowels, and silently recite each deity name seven times.

Next visualize the twenty-eight lunar mansions spread throughout the whole body to assist the Seven Governings. Visualize them in the following order: starting from the left wrist is the Horn mansion; the left elbow is the Neck mansion, the left shoulder the Root mansion, the left hip the Room mansion, the right hip the Heart mansion, the right knee the Tail mansion, and the right foot the Winnowing Basket mansion. Then starting from the right wrist, in order: the Dipper mansion; the right elbow, Ox mansion; the right shoulder, Girl mansion; the Emptiness mansion; from the heart region to the left hip, the Rooftop mansion; the left knee, Encampment mansion; and the left ankle, Wall mansion.

Then starting from the right ankle, visualize in order the Legs mansion, the right knee the Bond mansion, the right hip the Stomach mansion, and reaching the heart region the Hairy Head mansion; from the heart region to the left shoulder the Net mansion, the left elbow the Turtle Beak mansion, and the left wrist the Three Stars mansion. Then starting from the left ankle, visualize in order the Well mansion, the left knee the Ghost mansion, the left hip the Willow mansion, and reaching the heart region the Star mansion; from the heart region to the right shoulder the Extended Net mansion, the right elbow the Wings mansion, and the right wrist the Chariot mansion. Finally, from the left wrist, follow the Horn mansion all the way through to the Chariot mansion at the right wrist.

Altogether there are thirteen visualization points. Because a year has an intercalary month, the two rounds are calculated in an interlocking way: twelve points each visualize two mansions, and one point visualizes four mansions, making twenty-eight mansions in total.

After visualizing the five viscera and six bowels, the three hun-souls and seven po-souls, the four directional animal spirits, the Seven Governings, and the twenty-eight lunar mansions, exhale all kinds of disordered and turbid dead Qi from within the body. Then close the mouth and inhale fresh living Qi through the left nostril; keep the Shen and mind inwardly guarded, close the eyes, and visualize this Qi descending continuously and unbroken to the Dantian (the place in the body where Jing and Qi are stored and nourished), then gradually circulating and passing through the whole body, surging like flowing water.

When the breath is full, exhale the Qi again. Remember firmly: you must not let yourself hear the sound of your breathing.

The above ten items end here; this is the cultivation method of Wang Zhenren (Perfected Wang).

The Essential Qi-Use Instructions of Mr. Daweiyi and Xuansu Zhenren

In all methods of using Qi (vital energy), first perform left and right Daoyin (guiding and stretching: moving the body and loosening the joints), so that the bone joints become unobstructed, the sinews and vessels become soft, and the body relaxes. Then sit upright with the body properly aligned and breathe out and in three times, so that the breath no longer stagnates or knots. Settle the mind, do not dwell on the body’s appearance, and let the breathing become steady.

After some time, slowly first use the mouth to exhale turbid Qi, then use the nose to inhale clear Qi. Do this six or seven times; this is called “regulating Qi.” After regulating Qi, close the mouth and nose, hold the Qi, and let it fill the mouth; then move the mouth and cheeks as if rinsing, fifteen times or more, the more the better. Next, as if swallowing a large mouthful of water, swallow the Qi into the abdomen, mentally following it all the way to the Qihai (the sea of Qi, the place in the abdomen where Daoism says Qi gathers). Pause for a while, then swallow Qi again as before, until the abdomen feels full; there is no fixed number of repetitions.

Then empty the mind and quiet the Shen (spirit), fill the abdomen, close the mouth, and use the hands to massage the abdomen on the left and right, causing the Qi to circulate. Then use the nose to release the breath finely; do not breathe roughly or urgently, lest you lose the harmonious balance. Next, straighten the body and lie on your back, lying steadily on the bed with the pillow at a height suited to the body; clench both hands firmly in the “grasping firmly” gesture (withdrawing and gathering the fingers into fists), stretch the arms out four or five inches from the body; separate the feet by four or five inches as well.

Then inhale through the nose, close the mouth and nose, and concentrate on visualizing the Qi coursing through the whole body; this is called “circulating Qi.” If the body is ill, visualize the Qi gathering and moving to the affected place. If you feel the breath becoming rushed, exhale finely through the nose, keeping the mouth closed; when the breathing is steady again, hold the breath as before. Next, move the toes of both feet, the fingers, and all the joints until you break into a sweat; this is called “Qi penetration.”

Afterward, slowly withdraw the body, lie on your side with the legs drawn up; first lie on the left side, resting on the left for the time of ten breaths, then turn to lie on the right side, also for the time of ten breaths. This is called “repairing losses.”

After practicing this method for one month, whether walking, standing, sitting, or lying down, as long as the abdomen is empty, you may move the mouth and swallow Qi, with no restriction as to time. After eating, you may also take one or two mouthfuls of what is called an “empty meal,” swallowing it together with water; this is called “washing the five viscera.” Then rinse the mouth carefully with clear water, quiet the mind and fill the abdomen, allowing the viscera to relax and expand, and then swallow the water. This is done so that the five viscera do not retain the Qi of the five flavors.

After the Qi of the five flavors has been fully discharged, first use the mouth to exhale turbid Qi, then use the nose to inhale clear Qi, as many times as needed, but you should exhale the breath thoroughly. For each mouthful of turbid Qi exhaled, regulate and refine one mouthful of harmonious Qi to replenish it.

In ordinary eating and drinking tea, food and water both belong to the Qi that enters the body from outside. When taking them in through the mouth, one should keep the mouth closed. Once the mouth is closed, the external Qi that has entered is exhaled through the nose; the Qi inhaled through the nose is called “clear Qi.” Ordinarily, when eating, one should keep the mouth closed and not let Qi enter through the mouth; the scriptures say that Qi entering through the mouth is “dead Qi.”

When ordinary people speak, Qi is exhaled through the mouth, and afterward one should let Qi be inhaled through the nose. This is what the scriptures call “Tu Na” (exhaling and inhaling, the method of regulating the breath). Whether walking, standing, sitting, or lying down, one should often move the toes to make Qi run downward. Do this frequently and pay attention at all times, as one attends to the seasons.

If breath regulation is improper and external Qi suddenly enters the abdomen, causing slight pain, you may massage the abdomen one hundred times to make the Qi discharge downward. If Qi rushes upward, by all means do not let it escape; find a way to press it down and make it run downward; this is called “regulating the flow.” One should also avoid foods that easily disturb the Qi mechanism, as well as raw, cold, sticky, and greasy things. The scriptures also say that if one persists in this method for nine years, one can “walk on emptiness as on solid ground, walk on water as on land”—that is, walking in the air and treading water as if on flat ground are described as signs of successful cultivation.

Wang Shuo Shanren’s New Formula for Absorbing Qi

Zixia said: “Those who ingest Qi are clear in spirit and long-lived.” The Huangting Jing (Yellow Court Classic) says: “Clear water in the Jade Pool irrigates the spirit root,” meaning that the saliva in the mouth moistens the body’s root; if one can truly practice this, one may endure for a long time. The Buddhist Zhiguan (Calm Abiding and Insight) also contains methods of using Qi to heal illness. From this we know that Qi and saliva can circulate and moisten each other.

Cultivation methods in ancient classics usually must be carried out according to the seasons; the “ingesting Qi” discussed here, however, is no longer limited by season. Saliva can at any time help harmonize the breath and make it flow smoothly. The “ingesting Qi” spoken of here always refers to internal Qi; swallowing breath can replace food, and saliva can replace drink. Drawing in new Qi upward and expelling old Qi downward is “pushing out the stale and taking in the new.”

When swallowing Qi, one need not seek to fill the abdomen, nor is it always necessary to expel Qi; as long as there is no strange odor, the body will naturally be stable. Nor must one swallow Qi continuously; when the breath is clear and harmonious, the abdomen naturally becomes regulated and even, and there is no need to swallow again.

When just beginning to learn, eat when hungry; if you do not feel hungry at mealtime, then you are relying on Qi. If at meals you always use one or two swallows to aid digestion, the food will be easy to digest. As the food is gradually digested, the number of swallows can also gradually increase; once the food is digested, the Qi will naturally become harmonious.

If you feel some discomfort from the Qi in your abdomen, you may walk around, or lie down, turn to the east or lie on your side facing west, and use your intention to guide the Qi downward. If it does not go down right away, do not be impatient or force it; simply guide it calmly with your intention, and after a short while it will be fine…

If, while ingesting Qi, you feel the urge to belch upward, let it come out naturally; do not force yourself to hold it back. If you feel the urge to release gas downward, likewise let it pass naturally; do not deliberately retain it. All of this depends on careful felt observation and self-monitoring and adjustment; over time you will grasp the essentials. You may combine the practice with walking and simple Daoyin (health-preserving methods for regulating the body and breath), but Daoyin should not be done too frequently either.

Sangyuzi said: People whose cultivation is still shallow often belch, mostly because they have just begun ingesting Qi; the true Qi they take in is still scant while the turbid Qi in the body is relatively abundant, and the body cannot immediately accept it. It may also be that the Qi just ingested often fails to reach the Qihai (the sea of Qi, the Dantian region in the lower abdomen) and has nowhere to settle, so it turns back upward as belching. If internal Qi does not enter the Qihai, belching will naturally occur as well. If belching suddenly recurs after long practice, it may be that the breath-Qi has been impaired, or that external Qi has mistakenly entered.

In daily life, whatever situations arise, consider them carefully. If illness occurs, you may stop eating for a short period: three to five days if the illness is severe, one or two days if it is milder, or if it is even lighter, you may skip only one meal. If the illness is in the upper part of the body, use intention to guide it downward; if it is in the limbs or on the left or right sides of the body, use intention to guide it elsewhere; this is said to aid recovery. In general, do not hold the breath, for holding the breath can cause illness. Food and drink should keep the body moist and smooth, and cold and heat should also be kept appropriate. When encountering miasmic malaria (malaria caused by miasma), you may temporarily stop eating for a few days; rest quietly and it will improve.

The Qi-Ingestion Method of Li Feng of Mount Song

Each time you ingest Qi, inhale as an infant suckles milk; when you feel a slight congestion of the breath-Qi, swallow the Qi, then continue inhaling and swallowing as before. If the congestion is severe, let the Qi out slowly through the mouth, keeping the movement very subtle. Each time you swallow Qi, use intention to guide it to below the navel; if there is illness in the body, you may also use intention to guide the Qi to the affected area.

When ingesting Qi, first close your eyes and concentrate, perform Wogui (a health-preserving posture with the hands tightly clenched), and settle the Shen (spirit) and Qi; only then begin. First do Daoyin to stretch and relax the limbs, then lie down to ingest Qi; do not use a pillow, stretch out your hands and feet, and lie down comfortably. If the illness is severe and the breath-Qi is very congested, continuously gather and settle the mind until the congestion reaches its extreme; then grip firmly and swallow the Qi. When the Qi circulates, if you hear sounds issuing from the ears, this is considered effective. This method must be kept strictly secret.

This is the method for ingesting internal Qi; whether morning or evening, clear or cloudy, you may practice whenever needed. Generally, practice is most effective in clear weather. If what is ingested is external Qi (Qi drawn in from outside), then there will be generative Qi. The text says that after ten years of practice, if you do not practice for five days, the effects will be lost.

This is beneficial. Every day at the fifth watch (just before dawn) and at noon, take one dose of the first preparation at each time. After taking it, pay attention to regulating and caring for yourself and to cultivation; use your hand to massage the area where it was administered, and do not let the area below the heart and abdomen become hard.