Overview
For some time now, I have been working on this document to explore how AI can assist in translating ancient Daoist texts. These works are inherently complex; they require a deep understanding of the subtle nuances embedded in the original language and cultural context.
My objective is to leverage AI’s capability to integrate information from diverse sources, creating translations that are both faithful to the original texts and enriched with insightful commentary. This approach is designed to make these documents more accessible and to offer clear guidance on understanding and practicing the teachings presented in each section.
I am currently working with three levels of translation:
- Literal Translation: A word-for-word rendition that stays as close as possible to the original wording.
- Faithful Translation: A version that reads smoothly in English while maintaining the original feel and content.
- Faithful and Enriched Translation: A faithful translation enhanced by additional sources and accompanied by explanatory footnotes to make the material more approachable.
It is important to note that this method is not intended to replace traditional human translation or interpretation techniques. Rather, it serves as a complementary tool that demonstrates the potential of AI to enhance both translation and scholarly research in this field.
五息直指阐微
The Five Breaths: A Direct Explication of the Subtleties
By Zai Xuzi
打坐 (Meditation)
Original Chinese
入室打坐,先用厚褽。双单搭膝均可。右手安左掌上,放脐下。正身端坐,直起腰脊。耳与肩对,鼻与脐对。唇包舌藏,垂帘正视。
心之元神率意之真念,随二目先注入鼻端。至脐下,至气窍。任自然,如昏怠,行数息.
Literal Translation
Enter the room and sit in meditation. First, use a thick cushion. Either full-lotus or half-lotus can be used.
Right hand rests on the left, placed below the navel. Sit upright, straighten the spine.
Ears align with shoulders, nose aligns with navel. Lips enclose, tongue stores, gaze drops like a hanging curtain.
Let the Original Spirit of the heart guide the True Thought, following the two eyes first to the tip of the nose.
Down to below the navel, then to the qi aperture. Let it be natural. If drowsy, count breaths.
Faithful Translation
When entering your meditation chamber, first lay a thick cushion or mat. You may sit with your legs crossed in either a full or half-lotus posture. Rest your right hand atop your left, placing it beneath the navel. Sit upright with a straight spine—align your ears with your shoulders and your nose with your navel. Keep your lips gently closed with the tongue tucked inside, and fix your gaze straight ahead as if looking through a hanging curtain. Let the original spirit of your heart and the genuine thought of your will, guided by your eyes, first settle at the tip of the nose, then descend to the area below the navel, and finally reach the qi aperture. Allow this process to unfold naturally—even if it appears drowsy—as you begin to count your breaths.
Faithful and Enriched Translation
Upon entering the meditation chamber, first prepare by placing a thick cushion or mat (厚褽).
You may sit in a full-lotus (双盘) or half-lotus (单盘) position, depending on flexibility and experience.
Position the right hand atop the left hand, gently resting it below the navel (脐下), forming the traditional Daoist hand seal used in Neidan (内丹, Internal Alchemy) practices.
Sit upright, ensuring the spine remains straight (直起腰脊).
Align the ears with the shoulders and the nose with the navel, establishing proper energetic flow.
Keep the lips gently closed (唇包) and the tongue tucked inside (舌藏), a classical technique known as “connecting the circuit” (接通小周天) to facilitate the flow of qi (气, vital energy) through the Du Mai (督脉, Governor Vessel) and Ren Mai (任脉, Conception Vessel).
Lower the gaze as if looking through a hanging curtain (垂帘正视), a symbolic and physiological method for withdrawing external distractions while maintaining inner focus.
Allow the Original Spirit (元神, Yuan Shen) and the Genuine Thought (真念, Zhen Nian) to follow the movement of the eyes, directing consciousness inward.
Let the mind settle at the tip of the nose (鼻端), then descend to the area below the navel, finally reaching the qi aperture (气窍, vital energy gate).
This process should unfold naturally (任自然). If drowsiness or fatigue (昏怠) arises, maintain focus by counting the breath (行数息)—an introductory Neidan method for stabilizing awareness and energy flow.
Footnotes
- 【1】 The Importance of Alignment in Daoist Meditation
Aligning the ears with the shoulders and the nose with the navel is a classical technique in Daoist Internal Alchemy (Neidan), ensuring optimal qi circulation.
Primary Sources: - 《修真图》 (Xiuzhen Tu, The Chart of True Cultivation) – Tang Dynasty
- 《黄庭内景经》 (Huangting Neijing, The Yellow Court Classic) – Eastern Jin Dynasty (c. 300 CE)
– “调身以正,气自流畅” (By aligning the body, qi flows naturally). - 【2】 Tongue-Seal & Qi Circulation (Connecting the Microcosmic Orbit)
The placement of the tongue against the roof of the mouth (舌藏) is a foundational Daoist technique used to connect the Du Mai (督脉) and Ren Mai (任脉), forming the Small Heavenly Circuit (小周天).
Primary Sources: - 《悟真篇》 (Wuzhen Pian, Awakening to Reality) – 11th Century CE
– “舌搭上腭,真息自生” (When the tongue touches the upper palate, true breath is generated).
凡息 (Ordinary Breath)
Original Chinese
鼻息有四,风、喘、气、息。息有声,曰风。息频促,曰喘。息往来不细,曰气。息绵绵不断,曰息。
风则散,喘则戾,气则劳,息则定。
四者惟定渐近于调、养,育身形,是为凡息.
Literal Translation
There are four types of nasal breath: wind, panting, qi, and breath.
- Wind (风) – If the breath has sound, it is called wind.
- Panting (喘) – If the breath is rapid and urgent, it is called panting.
- Qi (气) – If the breath moves in and out without subtlety, it is called qi.
- Breath (息) – If the breath is continuous and unbroken, it is called breath.
Wind scatters. Panting is irregular. Qi is laborious. Breath is calm.
Among these four, only breath is steady and gradually approaches regulation (调), nourishment (养), and physical cultivation (育身形).
This is what is called ordinary breath (凡息).
Faithful Translation
There are four types of nasal breath: “wind,” “panting,” “qi,” and “breath.” The breath that produces sound is called “wind.” When the breath is rapid and forceful, it is termed “panting.” When the breath moves in and out without subtlety, it is called “qi.” And when the breath flows continuously and unbroken, it is simply called “breath.” Wind is dispersive, panting is irregular, and qi is laborious—only the steady “breath” is calm. Through this steadiness one gradually attains a regulated state that nourishes and sustains the body. This is what is meant by the ordinary breath.
Faithful and Enriched Translation
In Daoist breathwork, there are four types of nasal respiration: wind, panting, qi, and breath.
- Wind (风) – A breath that produces audible sound, indicating qi dispersion.
- Panting (喘) – Rapid and forceful breathing, which disturbs balance and exhausts energy.
- Qi (气) – Breath that is irregular and lacks refinement, leading to uncoordinated qi flow.
- Breath (息) – A smooth, continuous, and uninterrupted breath, which represents harmony and stability.
Among these, only the steady “breath” is calm and gradually leads to a state that nourishes the body while cultivating energy. This is the essence of the ordinary breath.
Footnotes
- 【1】 The Four Types of Breath in Daoist Practice
The classification of wind, panting, qi, and breath is common in Daoist and Traditional Chinese Medicine texts, emphasizing the importance of regulating breath for balanced qi.
Primary Sources: - 《黄帝内经》 (Huangdi Neijing, The Yellow Emperor’s Classic of Medicine) – 2nd Century BCE
– “息者气之根,气者神之使。” (Breath is the root of qi; qi is the envoy of spirit). - 《太乙金华宗旨》 (Tai Yi Jin Hua Zong Zhi, The Secret of the Golden Flower) – 8th Century CE
- 【2】 Wind (风) as Dispersive Breath
“Wind” refers to audible, uncontrolled breathing, which is unstable and dispersive.
Primary Sources: - 《庄子》 (Zhuangzi, The Book of Master Zhuang) – Warring States Period (4th–3rd Century BCE)
– “夫风生于地,起于青蘋之末。” (The wind arises from the ground and moves chaotically over the reeds).
Modern Commentary: - Livia Kohn’s The Taoist Body (1993).
- 【3】 Panting (喘) as a Sign of Imbalance
Panting is short, rapid, and unregulated breathing that depletes energy and disrupts mental calm.
Primary Sources: - 《黄庭外景经》 (Huangting Waijing Jing, The Outer Scripture of the Yellow Court) – 4th Century CE
– “喘息不安,气浮则神乱。” (If breathing is panting and unstable, qi becomes erratic, and the spirit is disturbed).
Modern Commentary: - Mantak Chia’s Awaken Healing Energy Through the Tao (1983).
- 【4】 Qi (气) as Unrefined Breath
Qi breath refers to incomplete, unrefined respiration that moves air without harmonizing qi.
Primary Sources: - 《参同契》 (Cantong Qi, The Seal of the Unity of the Three) – Han Dynasty, c. 2nd Century CE.
- 【5】 Breath (息) as the Ideal State
The term 息 represents a smooth, silent, and continuous breath—a hallmark of refined Daoist practice.
Primary Sources: - 《悟真篇》 (Wuzhen Pian, Awakening to Reality) – 11th Century CE
– “息无声,心无念,气归根。” (When breath is silent and the mind is empty, qi returns to its root).
Modern Commentary: - Fabrizio Pregadio’s The Seal of the Unity of the Three (2012).
- 【6】 Breath Regulation and Physical Cultivation
Breath regulation is linked to longevity and physical vitality.
Primary Sources: - 《道德经》 (Dao De Jing, The Tao Te Ching) – 4th Century BCE
– “致虚极,守静笃。” (Attain extreme emptiness, hold steadfast to stillness).
Modern Commentary: - Thomas Cleary’s The Book of Balance and Harmony (1991).
观息 (Observing the Breath)
Original Chinese
息之用观者何?为人心易生念,想入非非。此想未了,彼念又来?心神劳瘁,日渐气耗形衰,身死神离,复入轮回,可不哀哉。
修真者志在脱此,先当止念。念何以止?非观不能。古人云:“大道教人先止念。念头不住,亦徒然。”
是即生死关头也,法以观随念至,念在于息,观在于思。
含随息之出入,观随息之出入。念念依息,息息必观。
观定不移,念头即住,久则风、喘、气三者俱无。自得神气台一归根矣。
此为初学炼而后五息可行。五息之法,基于此矣.
Literal Translation
Why observe the breath? Because the human heart-mind easily gives rise to thoughts, wandering into distractions and illusions.
Before one thought is finished, another arises.
This ceaseless mental activity exhausts the spirit, depletes the qi, weakens the body, and ultimately leads to death and reincarnation—a sorrowful fate.
The cultivator of truth aims to escape this cycle and must first cease wandering thoughts.
And how does one halt these thoughts? Only through observation.
The ancients said:
“The Great Dao teaches that one must first cease the thoughts. If the thought does not settle, all is in vain.”
The method is to allow observation to follow the thought until its source is reached—since thought arises with the breath, observation must accompany it.
- Hold awareness of the breath’s entry and exit.
- Observe the breath as it flows in and out.
- Every thought must follow the breath, and each breath must be observed.
When observation becomes unwavering, wandering thoughts naturally cease.
Over time, the three unstable breath types—wind (风), panting (喘), and qi (气)—vanish altogether.
In this state, one attains the unification of spirit and qi at their root.
Faithful Translation
Why observe the breath? Because the human mind is prone to a torrent of thoughts and fanciful imaginings—one thought unresolved, another arising. This ceaseless mental activity exhausts the spirit, depletes the qi, weakens the body, and ultimately leads to death and reincarnation—a most sorrowful fate.
The seeker of true cultivation aims to transcend this cycle and must first put an end to wandering thoughts. And how does one halt these thoughts? Only through observation.
The ancients said, “The Great Dao teaches that one must first cease the thoughts. If the thought does not settle, all is in vain.”
This is the critical juncture between life and death. The method is to allow observation to follow the thought until its source is reached—since thought arises with the breath, so too must the observation accompany it. Every thought is inseparable from the breath; with each breath, observation must be present. When the observation becomes steady and unchanging, the wandering thoughts come to rest, and eventually the forms of wind, panting, and qi vanish altogether. In this state, one attains the unification of spirit and qi at their root.
Faithful and Enriched Translation
In Daoist meditation, the practice of observing the breath is fundamental to quieting the restless mind. Because the human mind naturally generates a continuous stream of thoughts and imaginative distractions, this ceaseless mental agitation exhausts the spirit, drains the qi, and weakens the body—ultimately leading to premature decay and rebirth in the cycle of reincarnation.
The true cultivator, however, seeks to break free from this cycle by meticulously observing the breath. By tracking every inhalation and exhalation and allowing the observation to accompany each thought until its origin is reached, the mind is gradually quieted. Over time, the unstable forms of breath (wind, panting, and qi) dissolve, and spirit and qi unite at their fundamental root. This state forms the foundation upon which the advanced practice of the Five Breaths is built.
Footnotes
- 【1】 The Nature of Thought in Daoist Practice
Daoism often describes the mind as restless and easily disturbed, making the stilling of thoughts crucial for meditation.
Primary Sources: - 《道德经》 (Dao De Jing) – 4th Century BCE
– “虚极,守静笃。” (Attain emptiness to the extreme, hold to stillness firmly). - 《庄子》 (Zhuangzi) – Warring States Period.
- 【2】 The Link Between Breath and Thought
The idea that breath and thought are intrinsically connected is foundational in Daoist and Buddhist meditation.
Primary Sources: - 《安般守意经》 (Anban Shouyi Jing) – Han Dynasty.
- 《太乙金华宗旨》 (Tai Yi Jin Hua Zong Zhi) – 8th Century CE.
- 【3】 The “Threshold Between Life and Death”
This refers to the critical moment in meditation when one either remains trapped in distractions or transcends them.
Primary Sources: - 《参同契》 (Cantong Qi) – Han Dynasty, c. 2nd Century CE.
- 【4】 Returning to the Root (归根)
Returning to the root means reuniting spirit (神) and qi (气) to restore one’s original state.
Primary Sources: - 《黄庭经》 (Huangting Jing) – Eastern Jin Dynasty
– “神归气舍,气合自然。” (Spirit returns to its dwelling; qi merges with nature). - 【5】 The Three Unstable Breath Types (风, 喘, 气)
These refer to forms of breath that must be refined away before true breath mastery is achieved.
Primary Sources: - 《悟真篇》 (Wuzhen Pian) – 11th Century CE.
数息 (Counting the Breath)
Original Chinese
数息乃入手功夫耳。人伪物诱已久,心离境而竟未能,即强制亦复散乱。
用心念专注于息之法,拴住心念不乱去。
由息粗数起,至息细而止。从一息数至百千万息不乱,则息自细。
于中忽起别念即重数,得至百千万息不起一念,才得此心离境。
渐渐纯熟,再行调息功夫。
数息虽拙法,最容易最无病;非如高峰强行闭息,致人生病。
数息原不及金母观心,老子观窍,吕祖行玉清凝神入气窍,诸秘旨之捷径也。
然数息实宜初学.
Literal Translation
Counting the breath is merely an introductory technique. For a long time, one has been misled by external distractions, and even when the mind detaches from the surroundings, it remains scattered—even when forced, it becomes disordered.
Focus your mind solely on the method of following the breath, binding your attention so it does not wander.
Begin by counting the “coarse” breaths, and continue until the breath becomes refined.
If you can count—from one breath to one hundred, a thousand, or even ten thousand—without interruption, the breath will naturally become subtle.
Should a stray thought suddenly arise, restart the count; only when you can count continuously without a single extraneous thought is the mind truly detached from the external world.
With gradual mastery, you then proceed to the technique of regulating the breath.
Although counting is a somewhat clumsy method, it is the simplest and least likely to cause harm—unlike forcibly constricting the breath in a strenuous manner, which can lead to illness.
Counting the breath does not compare with the “Golden Mother’s” method of observing the heart, Laozi’s method of observing the apertures, or Lü Zu’s Jade Purity technique of condensing the spirit into the qi aperture—each of which is a shortcut to the secret.
Nonetheless, counting the breath is ideally suited for beginners.
Faithful Translation
Counting the breath is merely an introductory technique. For a long time, one has been misled by external distractions, and even when the mind detaches from the surroundings, it remains scattered—even when forced, it becomes disordered.
Focus your mind solely on the method of following the breath, binding your attention so it does not wander.
Begin by counting the “coarse” breaths, and continue until the breath becomes refined.
If you can count—from one breath to one hundred, a thousand, or even ten thousand—without interruption, the breath will naturally become subtle.
Should a stray thought suddenly arise, restart the count; only when you can count continuously without a single extraneous thought is the mind truly detached from the external world.
With gradual mastery, you then proceed to the technique of regulating the breath.
Although counting is a somewhat clumsy method, it is the simplest and least likely to cause harm—unlike forcibly constricting the breath in a strenuous manner, which can lead to illness.
Counting the breath does not compare with more advanced techniques such as “Golden Mother’s Heart Observation,” Laozi’s Aperture Observation, or Lü Zu’s Jade Purity technique; nevertheless, it is the most accessible method for beginners.
Faithful and Enriched Translation
Counting the breath is a fundamental entry-level practice in Daoist breath cultivation.
For a long time, people have been misled by external distractions, making it difficult to detach the mind from worldly attachments. Even when one attempts to force stillness, thoughts remain scattered.
Focusing awareness on the breath acts as a mental anchor, preventing wandering thoughts and stabilizing the mind.
- Begin by counting the breath while it is still coarse.
- Continue until, with sustained practice, the breath naturally becomes refined.
- If a stray thought arises, restart the count; only when one can count continuously without distraction is the mind truly detached.
Once mastery is achieved, one may progress to breath regulation (调息).
Though counting is a basic technique, it is safe, reliable, and free from harmful side effects—unlike forcibly constricting the breath, which can cause harm.
Counting the breath does not compare with more advanced techniques (e.g., “Golden Mother’s Heart Observation,” Laozi’s Aperture Observation, or Lü Zu’s Jade Purity technique), yet it remains the most accessible method for beginners.
Footnotes
- 【1】 Counting the Breath as an Entry-Level Practice
Counting the breath is an essential beginner’s method for cultivating mental stillness and breath awareness.
Primary Sources: - 《安般守意经》 (Anban Shouyi Jing) – Han Dynasty
- 《太乙金华宗旨》 (Tai Yi Jin Hua Zong Zhi) – 8th Century CE
- 【2】 Coarse Breath vs. Subtle Breath
One should start with coarse breath (粗息) and gradually transition to a more subtle, refined breath.
Primary Sources: - 《黄帝内经》 (Huangdi Neijing) – 2nd Century BCE
- 【3】 The Risks of Forcibly Constricting the Breath
Forcing the breath can lead to harm and illness.
Primary Sources: - 《道藏》 (Daozang) – Ming Dynasty
Modern Commentary: - Mantak Chia’s Awaken Healing Energy Through the Tao (1983)
- 【4】 Advanced Daoist Breath Techniques
More advanced techniques—such as Golden Mother’s Heart Observation, Laozi’s Aperture Observation, and Lü Zu’s Jade Purity technique—provide a faster path but require greater mastery.
Primary Sources: - 《西升经》 (Xi Sheng Jing) – 4th Century CE
调息 (Regulating the Breath)
Original Chinese
调息
调与数不同。数用意数,调无意调。只一念注在息头,息头即鼻头。古人云:“得来只在鼻尖头。”
此即观止入门第一法,为止念却魔之要旨,久则息自调。
调到功深,渐近踵息。但人于调息,要常绵密,似存似亡。
如是心定意静,神气归根。机窍渐露。
恍惚之中不识不知,身心静寂,只觉息念相依,神气相合,达于口鼻少,动于丹田多。
近于踵息,即行踵息,入真道矣.
Literal Translation
Regulating the breath is different from counting it. In counting, you deliberately employ your will to enumerate; in regulation, it unfolds without conscious effort.
Focus a single thought on the “head” of the breath—that is, at the tip of the nose. As the ancients remarked, “It is all attained at the nasal tip.”
This is the primary method for halting wandering thoughts and dispelling internal demons. Over time, the breath will naturally regulate itself.
As your skill in regulation deepens, it gradually leads you toward “heel breathing.” In regulating the breath, maintain a continuous, gentle flow—as if it both exists and does not exist.
In this state, the mind is steady and the will calm, so that spirit and qi return to their root. The hidden apertures begin to reveal themselves.
In a state of vague, trance-like stillness where you neither recognize nor know anything, you simply perceive that breath and thought depend on each other, and that spirit and qi merge in harmony—with less activity at the mouth and nose and more concentrated in the dantian.
When you draw near to the state of heel breathing, you then practice heel breathing and enter the true Dao.
Faithful Translation
Regulating the breath is different from counting it. In counting, you deliberately use your will to enumerate each breath; in regulation, the process unfolds naturally without conscious effort. Focus a single thought on the “head” of the breath—that is, at the tip of the nose. As the ancients remarked, “It is all attained at the nasal tip.”
This method is the primary means for halting wandering thoughts and dispelling inner demons. With time, the breath naturally begins to regulate itself. As you deepen your practice, regulation gradually guides you toward heel breathing. In regulating the breath, maintain a continuous, gentle flow—as if it both exists and does not exist. In this state, the mind becomes steady and the will calms, allowing spirit and qi to return to their original root. Hidden energetic apertures begin to reveal themselves. When you reach a state of vague, trance-like stillness—where you neither fully perceive nor are entirely unaware—you simply sense that breath and thought are inseparable and that spirit and qi merge in harmony. As you draw near to heel breathing, you then transition into its practice and enter the True Dao.
Faithful and Enriched Translation
Breath regulation is distinct from breath counting. While counting requires active, deliberate effort to track each inhalation and exhalation, true regulation unfolds naturally, without forced concentration. To practice regulation, one must fix the mind on the “breath head” (the tip of the nose). As the ancients observed, “It is all attained at the nasal tip.” This principle serves as the first step in halting wandering thoughts and dispelling inner disturbances. With persistent practice, the breath gradually begins to regulate itself. As the practitioner deepens this state, the process approaches that of heel breathing. It is vital that the breath remain smooth, continuous, and subtle—so gentle that it appears both present and absent. In such a state, the mind is quieted, and spirit and qi return to their root. Moreover, hidden energetic centers gradually emerge. Only then, when breath and thought have merged to such a degree that one seamlessly transitions into heel breathing, does the practitioner enter the realm of the True Dao.
Footnotes
- 【1】 The Difference Between Counting and Regulating the Breath
Counting is an entry-level technique, whereas regulating represents a more advanced, natural stage of breath cultivation.
Primary Sources: - 《安般守意经》 (Anban Shouyi Jing) – Han Dynasty
- 《太乙金华宗旨》 (Tai Yi Jin Hua Zong Zhi) – 8th Century CE
- 【2】 The “Breath Head” (息头) and the Nose Tip
Focusing on the tip of the nose directs attention inward—a key method in internal alchemy.
Primary Sources: - 《黄帝内经》 (Huangdi Neijing) – 2nd Century BCE
- 《修真图》 (Xiuzhen Tu) – Tang Dynasty
- 【3】 Observing Cessation (观止) as a Meditation Technique
This technique is vital for stilling the mind by closely observing the breath.
Primary Sources: - 《道德经》 (Dao De Jing) – 4th Century BCE
– “致虚极,守静笃.” - 【4】 Heel Breathing (踵息) as an Advanced Daoist Practice
The transition toward heel breathing represents an advanced stage of breath regulation.
Primary Sources: - 《悟真篇》 (Wuzhen Pian) – 11th Century CE
踵息 (Heel Breathing / Whole-Body Breathing)
Original Chinese
常人息以喉,真人息以踵。踵者深至气窍。
气窍即呼吸处,又曰“四会田”。
黄庭云:“后有密户前生门,出日入月呼吸存”即此。但常人非不踵,为神不内存,纵其驰外,不觉以为喉耳。
真人念常依息,神入气窍,惟常绵密,存而无间,故得专气致柔。抱一无离,虚极静笃,方观其复.踵者履践虚窍,呼吸在此规中。学者于目中神光,一意注在息之深处。为入气窍,心自虚静,气自充满,百日功深,定有效验。观心愈静,凝神愈圆;真息愈定,元气愈足,此皆由凝神气窍之效.
在踵息之始,气里神凝,注于呼吸处,下至气窍,呼降吸升,谓之运转周天也.
Literal Translation
Ordinary people breathe through the throat; the Real Person (真人) breathes through the heel (踵). The “heel” reaches deeply into the qi aperture—the very site of respiration, also referred to as the “Four Convergence Fields.”
Huangting once wrote, “Behind is the secret door, in front the gate of life; as the sun emerges and the moon retreats, breath is preserved.”
Common practitioners do possess this “heel” aspect, but because their spirit does not dwell inwardly, even if their qi flows outward, they unconsciously regard it as merely a function of the throat.
In contrast, the Real Person always lets thought depend on the breath, and the spirit enters the qi aperture in a continuous, gentle, and unbroken manner. This focused cultivation of qi produces suppleness and holds the One without separation. In a state of utter emptiness and profound stillness, one then perceives its restoration.
The heel acts as a firm foothold on the empty apertures, governing the pattern of respiration. The adept, with divine light in the eyes, fixes their attention deep into the breath to enter the qi aperture. With a mind that naturally becomes empty and tranquil, and with qi gradually filling the body, after a hundred days of deep practice the results become evident. As the mind grows increasingly serene and the spirit’s focus becomes ever more complete, the true breath steadies and the original qi becomes more abundant—these are the fruits of consolidating the qi aperture through dedicated effort.
At the outset of heel breathing, the spirit gathers within the qi and fixes at the point of respiration; the breath descends to the qi aperture during exhalation and ascends during inhalation—this process is called “circulating through the entire circuit of heaven.”
Faithful Translation
Ordinary people breathe through the throat; the Real Person employs heel breathing. The “heel” reaches deeply into the qi aperture—the very site of true internal respiration, also known as the “Four Convergence Fields.”
Huangting once wrote, “Behind is the secret door, in front the gate of life; as the sun emerges and the moon retreats, breath is preserved.”
While common practitioners may have a semblance of heel breathing, because their spirit does not dwell inwardly, they regard the process merely as throat breathing. In contrast, the Real Person allows thought to depend on the breath, and the spirit enters the qi aperture continuously and gently. This disciplined cultivation refines qi into a supple, unified force.
Faithful and Enriched Translation
The Real Person’s method transcends ordinary respiration confined to the throat. By cultivating heel breathing, one penetrates deeply into the qi aperture (also known as the Four Convergence Fields), as described in the Yellow Court Classic:
“Behind is the secret door, in front the gate of life; as the sun emerges and the moon retreats, breath is preserved.”
Because most practitioners do not internalize their spirit, they limit their awareness to throat breathing. In contrast, the adept synchronizes thought with breath, allowing the spirit to flow into the qi aperture in a continuous, unbroken manner. This process refines the qi to a subtle, supple state while preserving the unity of being.
The heel serves as a natural foundation for this advanced practice. The practitioner directs their inner light deep into the source of the breath. With a mind that empties naturally and qi that gradually fills the body, after a hundred days of dedicated practice the mind becomes serene, the spirit focused, and the true breath and original qi flourish. At the outset of heel breathing, the spirit condenses within the qi at the point of respiration; as one exhales, the breath descends to the qi aperture, and as one inhales, it ascends—this circulation is known as “circulating through the entire circuit of heaven.”
Footnotes
- 【1】 Heel Breathing as Whole-Body Respiration
Heel breathing is an advanced technique in which the breath extends beyond the lungs to circulate throughout the entire body.
Primary Sources: - 《悟真篇》 (Wuzhen Pian) – 11th Century CE
– “踵息不绝,则真气可生.” - 【2】 The Four Convergence Fields (四会田)
This term describes an energy convergence point where breath, qi, and spirit unify.
Primary Sources: - 《黄庭经》 (Huangting Jing) – Eastern Jin Dynasty.
- 【3】 The Small Heavenly Circuit (运转周天)
Activation of the Small Heavenly Circuit is a critical stage in Daoist inner alchemy, initiated by heel breathing.
Primary Sources: - 《道藏》 (Daozang) – Ming Dynasty
胎息 (Fetal Breathing)
Original Chinese
踵息行久,意愈纯,息愈微;神愈凝,气愈养。
鼻无呼吸,只有微息。脐下往来,前降后升,如婴儿在胞中。
息归脐,名胎息。神气大定,自然而然。
非比高峰强闭留注,在熊一念内凝,神息相依。
世人终日纷扰,神气疲困,全仰夜间一睡,始足日用。不然,本来清气为浊所掩.
况贪口腹,屡害生灵。不顾后世冤报偿还,且食荤酒,易动淫念,醉后入房,心爱色欲,精泄气耗,神伤寿促,日近于死,昏不自知.
至若真人,有息无睡,炼比神气,意一无纷.
耳虽闻如未闻,目虽见如无见。正身端坐,意只凝神注呼吸处.
息念相依,神气相合,交于内窍。如鸡抱卵,刻不离窝,又似火种常在炉中.
真气日足,元神日旺. 雌雄蟠虬,两不相离. 得与虚空同体,自与虚空同寿.
定息七七,元阳气生. 定息百日,小药功圆. 定息七日,大药已成. 定息十月,便成胎道.
Literal Translation
With prolonged practice of heel breathing, one’s intention becomes ever purer and the breath increasingly subtle; the spirit consolidates further and the qi nourishes more deeply.
In this state the nose no longer engages in ordinary respiration—only a faint, refined breath remains.
The breath then circulates in the region below the navel, descending forward and rising backward, much like an infant in the womb.
When the breath returns to the navel, it is called “fetal breathing.”
Here, spirit and qi are profoundly stabilized and function naturally, not by the forced concentration of a single thought.
Ordinary people, overwhelmed by constant distractions and depleted of spirit and qi, must rely on sleep at night to sustain themselves; otherwise, the originally clear qi becomes obscured by impurity.
Faithful Translation
With prolonged practice of heel breathing, one’s intention becomes ever purer and the breath grows increasingly subtle; the spirit consolidates and the qi nourishes more deeply. In this state, the nose ceases ordinary respiration—only a faint, refined breath remains.
The breath circulates in the region below the navel, descending forward and rising backward, much like an infant in the womb. When the breath returns to the navel, it is called “fetal breathing.” Here, spirit and qi become profoundly stabilized and function naturally, without forcing a single thought.
Ordinary people, burdened by constant distractions and fatigue, depend on sleep at night to replenish their qi; otherwise, their originally pure qi becomes tainted.
Faithful and Enriched Translation
With long-term practice of heel breathing, the practitioner refines their intention until the breath becomes nearly imperceptible and the spirit consolidates while the qi is deeply nourished. At this stage, ordinary nasal respiration ceases, leaving only a faint, refined breath. The breath circulates beneath the navel—descending forward and rising backward—as if mimicking the womb. When the breath returns to the navel, it is termed “fetal breathing.” In this refined state, spirit and qi are harmoniously stabilized without the need for forced concentration.
While ordinary practitioners, distracted throughout the day, deplete their spirit and qi and must rely on sleep for recovery, the Real Person transcends the need for sleep by maintaining continuous refined breathing. Their senses become muted, and the mind remains fixed solely on the subtle flow of breath. In this state, breath and thought merge, and spirit and qi unite at the inner apertures—much like a hen that never leaves her egg or a spark that eternally burns in the furnace. This deep cultivation results in the daily accumulation of true qi and the flourishing of the original spirit.
The progressive stages of fixed breath are then observed: “seven-seven” (seven cycles of seven days) generates primordial yang qi; one hundred days perfect the minor elixir; seven days form the major elixir; and ten months culminate in the attainment of the fetal path.
Footnotes
- 【1】 Foetus Breathing as an Internal Alchemy Stage
Foetus breathing represents an advanced stage where the breath is internalized and ordinary nasal breathing ceases.
Primary Sources: - 《悟真篇》 (Wuzhen Pian) – 11th Century CE
– “胎息一得,万缘皆寂.” - 【2】 Breath Reversal and Internal Circulation
This describes how the breath descends forward and rises backward, mimicking the embryonic cycle.
Primary Sources: - 《黄庭经》 (Huangting Jing) – Eastern Jin Dynasty.
- 【3】 Avoiding Overindulgence to Preserve Qi
Warnings against excessive food, alcohol, and sensual pleasures which scatter qi and weaken the spirit.
Primary Sources: - 《抱朴子》 (Baopuzi) – 4th Century CE
– “食肉太过,气浊而神昏.” - 【4】 The Stages of Fixed Breath (定息)
Describes the progressive stages leading to internal transformation.
Primary Sources: - 《参同契》 (Cantong Qi) – Han Dynasty, c. 2nd Century CE
原息 (Original Breath / Primordial Breath)
Original Chinese
坐非空坐,数息、调息、踵息、胎息,至混元息。
自心为息,息念相依而已。
得其秘诀,由二目对视山根,内至脐后,至气窍。
久则念归一,心空踵息现。
此越数息、调息,而直以踵息为始。
苟无观止之秘,即数息以止杂念。调息要无风喘。后天呼吸要任自然,但此属口鼻,非真呼吸.观踵息根深气窍,观胎息动在中宫,观混元息与天为一,此三者乃真人之息. 若数息调息乃有形呼吸,为后天口鼻出入,只能养育身形耳.
踵息、胎息、混元息,上天禁传,人难尽知. 夫人之生,以气为本,以息为原,以神为体,以意为用,以心为根,以肾为蒂.
心肾相交,原息乃显. 须悟此理,方知命在己存,不得不炼也.
Literal Translation
True sitting meditation is not an empty posture; it advances through the practices of counting the breath, regulating the breath, heel breathing, and fetal breathing until one reaches the “mixed primordial breath.” Essentially, the breath is the mind—the breath and thought are interdependent.
Once you grasp its secret—by letting the two eyes gaze at the “mountain root” (the area between the eyebrows), then inward toward the region below the navel, and finally to the qi aperture—the scattered thoughts gradually coalesce into oneness, the mind becomes empty, and heel breathing naturally appears.
This stage transcends mere counting and regulation of the breath, effectively beginning with heel breathing. If you do not possess the secret of “observing and ceasing” (that is, quelling extraneous thoughts), then you must rely on counting to halt distractions. Regulating the breath must be free of any forced wind or panting; the later, physical respiration through the mouth and nose is only for sustaining the body and is not the true breath.
Faithful Translation
True sitting meditation is not an empty posture; it evolves through the progressive practices of counting the breath, regulating the breath, heel breathing, and fetal breathing until one attains “mixed primordial breath.” Essentially, the breath is derived from the mind—the breath and thought are interdependent.
By grasping its secret—allowing both eyes to fix on the “mountain root” (the area between the eyebrows), then moving inward toward the region below the navel, and finally to the qi aperture—the scattered thoughts gradually merge into unity, the mind empties, and heel breathing naturally emerges. This phase transcends the mere acts of counting or regulating the breath, as it marks the initiation of true internalized breathing. If one does not possess the secret of “observing cessation” (quelling distracting thoughts), then one must revert to counting to still the mind. Regulating the breath must be free from any forced wind or panting; the ordinary postnatal respiration through the mouth and nose only serves to sustain the physical body and is not the true breath.
Faithful and Enriched Translation
Sitting in meditation is far more than assuming an empty posture—it is a dynamic progression through various stages of breath cultivation. One begins by counting the breath, then learns to regulate it, advances to heel breathing, moves into fetal breathing, and ultimately reaches the state of mixed primordial breath. In this final state, the breath arises naturally from the mind, so that thought and breath become one.
The secret is to fix the gaze first on the mountain root (the space between the eyebrows), then inward toward the region below the navel, and finally to the qi aperture. With persistent practice, scattered thoughts merge into a single, unified awareness, and the natural state of heel breathing emerges. Without mastering the art of “observing cessation” to halt distractions, one is forced to rely on counting—a preliminary method that only maintains physical respiration rather than achieving true internal transformation.
Only when the heart and kidneys harmonize, forming the basis of life through qi, does the original breath—pure and unified—manifest. This truth reveals that one’s fate lies within one’s own efforts, making the diligent cultivation of the breath indispensable.
Footnotes
- 【1】 The Five Stages of Breath Cultivation
This passage outlines the progression: counting, regulating, heel breathing, fetal breathing, and finally primordial (mixed) breath.
Primary Sources: - 《悟真篇》 (Wuzhen Pian) – 11th Century CE
- 【2】 The Role of the Mountain Root (山根)
The “mountain root” refers to the space between the eyebrows (upper dantian), which guides qi inward.
Primary Sources: - 《黄庭经》 (Huangting Jing) – Eastern Jin Dynasty
- 【3】 The Secret of Observing Cessation (观止)
This technique for stilling the mind is key to advanced meditation.
Primary Sources: - 《道德经》 (Dao De Jing) – 4th Century BCE
– “致虚极,守静笃.” - 【4】 The Forbidden Secrets of Higher Breathing Techniques
Heel breathing, fetal breathing, and mixed primordial breath are described as esoteric methods forbidden by Heaven.
Primary Sources: - 《参同契》 (Cantong Qi) – Han Dynasty, c. 2nd Century CE