Here is my translation of ‘The Classics of Breath and Qi Consolidation’. This important Daoist classical poem discusses the relationship of Jing and Qi within the body as well as many facets of the ‘micro-cosmic orbit’ or ‘small water wheel’ of energetic circulation within the body. Despite being an important classic within Chinese alchemical circles it is not so well known in the west.
In order to strengthen the Jing you should consolidate your Qi,
To consolidate the Qi one must first bring the Jing to stillness,
Use this method, master the Qi and the Yuan Jing will not disperse;
If the Jing is consolidated, the Yuan Qi is no longer dispersed.
The Yellow Court Classic* states:
The consolidation of the Shen causes the Jing to still,
In this way the old can be made young.
The Jing that becomes Qi is transformed upwards,
If the Qi is not made strong then the Jing is scattered.
The Qi transforms to saliva and flows back downwards;
If the Jing does not return to the source then the Qi is made imbalanced.
It is like water being heated in a cauldron –
If there is no Qi how will Qi be produced?
When Qi descends and is compressed we apply the warmth of the furnace and it generates more Qi.
If Qi rises without mental governance it disperses as emotions and is lost.
Though water flows downwards it is not shed;
If it flows upwards it is not lost.
As it flows upwards, water becomes Qi,
When Qi sinks it becomes water.
This forms the rotation of the water wheel.
The Yellow Court Classic states that this is the eternal path to immortality.
The result of the consolidated Jing and mastered Qi is evolution.
The vulgar people do not know the importance of mastery of Qi;
They do not practice this art and so they lose their Jing and Qi frivolously.
When Qi becomes Jing and is lost from the body it is useless.
When Jing becomes Qi and is shed from the chest it is wasted.
The Yellow Court Classic states that if you can consolidate the congenital, mastery is yours.
The elevation of spirit takes place within the workshop of your body.
Understand the art of transformation and contact Dao,
Dao is within the understanding of the body’s natural cycles.
Through alchemical conversion returning to the source is a certain.
Repeat the full cycle nine times and one will arrive at the stage of original being.
*The Classic of the Yellow Court is an ancient Daoist text which forms part of the Daoist canon known as the Daozang.
Below is a brief explanatory commentary on this classic. I have focused on key points with regards to alchemy from the point of view of a beginning to intermediate practitioner. The beauty of Daoist classics is that they are multi-layered in their meaning. You will often find that returning to them periodically yields very different understandings each time. These understandings will develop according to the level you have attained in your practice.
In order to strengthen the Jing you should consolidate your Qi,
To consolidate the Qi one must first bring the Jing to stillness,
Use this method, master the Qi and the Yuan Jing will not disperse;
If the Jing is consolidated, the Yuan Qi is no longer dispersed.
In this first section we are shown the cyclical relationship between Jing and Qi. Though Jing generates Qi, Jing also relies on Qi. Qi governs transformation and so the conversion of Jing into fluids and developmental processes requires the existence of Qi. This Qi cannot exist without the generating action of Jing. The instructions here are to stop the ‘scattering’ of your Qi. This helps it to consolidate and thus help the Jing to convert in a more efficient manner. Qi is primarily scattered through emotions and according to Daoism it is the interaction of your sense functions with the outside world then stimulates the mind towards emotional shifts. In short, consolidation of the Qi can generally only take place through learning to attain a state of inner stillness. This requires shutting off the senses through sitting meditation practice. Conversely, the Qi can only be consolidated if the Jing become still; this takes place through a combination of healthy living, adequate rest and moderation of sexual activity as these all stir the Jing to movement. Sexual and base desires are a large factor in the ‘movement’ of the Jing and so great importance was given over to learning how to govern these sides of your nature. They were never denied but instead acknowledged for the natural and largely inconsequential mental factors that they are and in this way a practitioner learns how not to be a slave to the desires of the Jing.
If you can achieve this then the Yuan Jing, the original essence, will not disperse. The Yuan Jing is the true Jing that was given to you prior to your birth. It is one of the important substances in the generation of the alchemical pill. At the same time, as the Yuan Jing grows still, the Yuan Qi, original energy, will also consolidate to a state where it can be mentally contacted. The Yuan Qi is also required to start forming the alchemical pills; elixirs generated internally through mastery over the congenital substances. As a side note the Yuan Qi is also sometimes known as Yuan Xi, original breath, within classics. In essence Yuan Xi would be Yuan Qi when it is in motion.
The Yellow Court Classic* states:
The consolidation of the Shen causes the Jing to still,
In this way the old can be made young.
In the second section of the classic we are shown how the famed longevity aspects of Daoism come forth. Though they were never an original aim of Daoism they were a healthy by-product of the practices. If you manage to attain consolidation of the Jing and the Qi then the cyclical relationship between the two will begin to initiate consolidation of the Shen. This is human spirit and when we can bring it to a certain state then the mind is stilled. This in turn generates more stillness within the Jing and thus the ageing process is slowed. We are being shown a clear sign of progress within this section of the classic.
The Jing that becomes Qi is transformed upwards,
If the Qi is not made strong then the Jing is scattered.
Through consolidation of the Jing, the Qi and the Shen we develop an efficient transformational process within the body. There is less wastage of the three substances of Jing, Qi and Shen through mental activity and inefficient internal activity. The result is that the Qi begins to rise upwards within the body as an advanced aspect of the micro-cosmic orbit which is a well known part of Daoist Qi Gong practices as well as alchemy. In essence this circulation takes place on may levels with the most basic being the circulation of acquired Qi through the Du and the Ren meridians. At higher stages this circulation takes place as the Jing to Qi conversion is heightened resulting in a flow of Qi through the deeper channels of the back and spine.
Here there is also a brief warning of possible problems at this stage. The Qi must be strong and healthy when you reach this stage in your practice. If it is not then the Jing will start to move once more. Consolidation is lost and the foundation of your work is weakened. A clear sign which practitioners experience is that when they try to initiate the rising of the Qi they are suddenly overwhelmed by sexual desires and erotic fantasies. This is because the Jing has become hyperactive as the Qi is not strong enough to support in its stillness. If this happens over a long period of time then you run the risk of developing an imbalance known as ‘poison Fire effects the Heart’. This is referring to a rising of impure Qi driven by sexual desire. Over time this starts to pervert the emotional standpoint of the Heart-centre, sexual deviances and fetish-like behaviours can manifest. In extreme cases it has been known that paedophilic tendencies can occur though in many cases it simply turns into a supercharged sex-drive. In the case of this starting to happen you should return to your foundation practices and return to this level of training when you have fully established a firm footing in the basics of work with Jing, Qi and Shen.
The Qi transforms to saliva and flows back downwards;
If the Jing does not return to the source then the Qi is made imbalanced.
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When the true Qi of the micro-cosmic orbit reach the top of its cycle it starts to convert into fluids. These fluids manifest as large amounts of saliva which contain vital essences. They should be swallowed down with the gentle intention of them reaching the lower Dan Tien. When this happens then the vital substances complete their internal orbit. The Jing which had become Qi becomes saliva and then back to Jing. This is required if there is to be no leakage of Jing. It is needed back at the start of the orbit in order to keep generating Jing. This is vitally important to understand. We always wish for a transformational cycle that works to converts from Jing upwards and then back down into Jing. If we do not ‘recycle’ then imbalance in the Qi is the result and so the root of problems in our practice is established.
It is like water being heated in a cauldron –
If there is no Qi how will Qi be produced?
This is a direct reference to the conversion of Jing to Qi within the Ding, the ‘cauldron’ at the centre of the lower Dan Tien. The Jing is often represented metaphorically with the element of water which is in part due to its classification as a very Yin substance whilst at the same time being a reference to the important role that Jing has in the creation of various body fluids. There is heat involved because as Jing transforms into Qi it generates an expansion inside the lower abdomen. The result of this is a clear feeling of inner warmth as well as, commonly, a sensation of something bubbling in the belly, much like something being brought to boiling point within a cauldron.
We are also, once again, reminded of the importance of recycling the Qi as there must be an energetic catalyst for everything that takes place. Qi is the great transformer, the bringer of change and so its presence is required for anything to take place within our body or indeed the entire cosmos.
When Qi descends and is compressed we apply the warmth of the furnace and it generates more Qi.
The ‘compression’ being discussed here is the retraction of the lower abdominal muscles as well as the raising of the perineum (some schools sates that it is the anus rather than the perineum though in practice I find little difference). This contraction of the lower abdominal region causes the Qi to be compressed within the Ding along with the Jing. This is what serves to ‘cook’ the substances and thus begin the alchemical process of change inherent within Nei Dan. Detailed instruction on this process is generally required in order to progress safely and effectively. I would advise seeking out a teacher for this in order to receive first-hand instruction but if you feel you would like to read about the practice then you can refer to my book: ‘White Moon on the Mountain Peak – The Alchemical Process of Daoism’. In this book I cover the foundations of alchemy, including this process, in great detail.
If Qi rises without mental governance it disperses as emotions and is lost.
I am not sure whether it is disrespectful to criticise a classical text but I am about to. If there are any immortal spirits becoming angry at me right now; I am terribly sorry!
I have often felt that this line from the classic is a little misleading as it may sound like it means we need to use the mind to govern the Qi. This misunderstanding has dictated the methods of many contemporary schools who prescribe using the intention to forcibly raise the Qi upwards within their body. This is often used in conjunction with focusing upon certain meridian points along the Du and the Ren circulation in an effort to directly generate the micro-cosmic orbit. The result of this kind of practice is generally that a strong tangible sensation of Qi movement can be felt but it is then weaker when you are no longer focusing upon directing the movement yourself. The use of the intention also disturbs the Jing which is no longer still and so a weak foundation is built for further development. With the foundation weakened the Qi then disperses and students may experience a range of results which can include heightened emotional swings, feelings of anger, depression or, in a small percentage, more severe reactions.
The true circulation must be generated trough working with the furnace and the cauldron and building a systematic conversion within the Jing, Qi and Shen as they stabilise. This is the method outlined within this text.
The ‘mental governance’ it is referring is the ‘governance of your own mental state’ as in, keep your mind still and focused upon what you are doing. Do not become distracted and aim for a gentle but firm meditative state of awareness throughout the entire process. If the mind moves through a lack of governance then Qi becomes emotion and thus it is dispersed.
Though water flows downwards it is not shed;
If it flows upwards it is not lost.
As it flows upwards, water becomes Qi,
When Qi sinks it becomes water.
This forms the rotation of the water wheel.
This section is essentially a summary of what is taking place if you practice correctly. It reminds us that ‘recycling’ the Jing through the body as more refined substances and then back again is the key to the water wheel, another term for the micro-cosmic orbit. In this way our inner environment is directly matching the water-cycle of the external world.
The Yellow Court Classic states that this is the eternal path to immortality.
A rather grand claim but in theory this can lead you towards the highest levels of attainment within the Daoist tradition.
The result of the consolidated Jing and mastered Qi is evolution.
Evolution is of prime importance of Daoists. They recognise that there is a natural process of transformation taking place within us all of the time. This process is directed by the Jing and then adjusted by the emotional content of Qi combined with the awareness of Shen. We will not stop the process of transformation taking place on a daily basis within us but we can learn to master its energetic mechanisms and gently direct it in a more healthy direction. This is the Daoist path of spiritual evolution.
The vulgar people do not know the importance of mastery of Qi;
They do not practice this art and so they lose their Jing and Qi frivolously.
When Qi becomes Jing and is lost from the body it is useless.
When Jing becomes Qi and is shed from the chest it is wasted.
The ‘vulgar people’ is both a somewhat politically incorrect term for those people in the world who do not practice Daoism as well as a metaphorical term for the sense functions which are thought of as having their own form of consciousness. This sense-consciousness is linked to the generation of emotional responses. In this way the text is telling us that our senses and our emotions are no aid on the oath to governing our Qi efficiently.
Our Jing and Qi should not be shed from the body (Qi is lost through the chest as emotions from the middle Dan Tien) any more than they have to as once they are gone they are useless to us.
The Yellow Court Classic states that if you can consolidate the congenital, mastery is yours.
It is common within classical spiritual texts to refer back to even older spiritual texts. In this way the writer is humbly showing that their knowledge came from those before them and that they deserve no credit for any achievements. It also helps to lend credibility to the texts teachings.
The elevation of spirit takes place within the workshop of your body.
Your body is your workshop. The external alchemist had his alchemy room and the internal alchemist has their body. The workshop must be well maintained in order for good results to take place. We should maintain our physical health and wellbeing to the best of our abilities if we are going to keep our ‘workshop’ an effective place to carry out our work.
Understand the art of transformation and contact Dao,
Dao is within the understanding of the body’s natural cycles.
Dao is the indefinable source of all existence as well as the underlying truth that permeates throughout all of existence. To define Dao is impossible with either words or the intellectual mind; it can only be experienced. This experience can only come through contacting these natural transformational cycles within our energetic system and working with them to make them more efficient. Then we observe and maintain our practice in order to move deeper into Daoism.
Through alchemical conversion returning to the source is a certain.
If you practice this method and master it then your spirit will be led back to the source, the original state of true being that Daoist seeks. In contrast to many other traditions, Daoism did not believe that human spirit had to be taken to a higher state. Instead the evolution process they discuss actually shed the distortions that prevent us from operating according to the original state of being that sits within each of us, the source of all awareness that can directly contact Dao.
Repeat the full cycle nine times and one will arrive at the stage of original being.
Many practitioners mistakenly believe that they must circulate these energies a literal nine times on order to master the method. This is really not the case. Numbers are often used metaphorically within Daoism (as with many other esoteric traditions) and we must understand what this number means. Nine is the number of Heaven. Three is the first Yang number (Yang is odd) within Daoism as the number one is considered a ‘whole’ number representing full union. Two is Yin as it is even and so Three is the lowest Yang number. Within Daoist symbolism we have the Gua or sacred symbol of Heaven as shown below. This symbol is made up of three solid Yang lines.
 
The Heaven Gua
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Each line is Yang and so numerically is represented by the number three. There are three of these lines and so three multiplied by three equals nine. Thus nine is the number of Heaven.
Essentially by utilising the number nine the classical text is showing us that we must follow the way of Heaven. Heaven is eternal (as stated in the Dao De Jing) and unmoving. In this manner we must sit beneath the teachings of Heaven and be patient and persevering in our efforts. Alchemy takes time and we must be prepared to dedicate much time and effort to our training if we are to attain the Gong Fu or alchemy through the method outlined here.