Taoist Ways to Change Your Luck and Your Destiny (Part 2)

Chiyang Daoren, Eastern Taoism

The starting point of Taoist practice is to treat well this body that carries the Tao, nourishing the essence and qi of prior heaven by “opening up sources and cutting back outflow,” and putting an end to needless depletion in later heaven. For example, the breath should be soft and long like a tortoise's; the saliva beneath the tongue can nourish the five zang organs; and securing the essence and closing the apertures is the key to preserving life. Once the foundation of the body is firm, cultivation enters the realm of “driving qi with spirit and nourishing spirit with qi,” so that spirit and qi condense, the hun and po souls return to their origin, and one finally reaches the state in which form and spirit are both wondrous.

The Taoist “Twelve Verses” for changing luck and destiny, also called the Taoist “Twelve Pieces of Brocade” (Shi'er Duanjin), is an important Taoist practice for cultivating body and nature, exercising the body, and changing luck and destiny. It focuses on cultivating “life”—strengthening the body and nurturing the spirit.

1. The Taoist “Twelve Verses” for Changing Luck and Destiny

Sit with eyes closed and mind darkened; hold fast the fists and quietly contemplate the spirit.

Tap the teeth thirty-six times; clasp Kunlun with both hands.

Beat the Heavenly Drum left and right, heard twenty-four times.

Gently sway to shake the Heavenly Pillar; let the red dragon stir the water.

Swish and rinse thirty-six times, until the divine water evenly fills the mouth.

Divide one mouthful into three swallows; when the dragon moves, the tiger runs of itself.

Hold the breath and rub the hands warm; rub the Essence Gate on the back.

With this one whole breath, imagine fire burning the navel wheel.

Turn the windlass left and right; let both legs relax and stretch.

Interlace the hands and push up the empty air; lower the head and reach for the feet repeatedly.

Wait for the divine water to come; rinse again and swallow the saliva again.

When this has been done three times, the divine water has been swallowed nine times.

Swallow it down with a gurgling sound, and the hundred vessels are regulated of themselves.

When the River Chariot has finished its carrying, kindle the fire to burn throughout the body.

Evil demons dare not come near; dreams and sleep cannot cloud the mind.

Cold and heat cannot enter; calamity and illness cannot invade.

Practice after midnight and before noon; creation accords with Qian and Kun.

Turn like linked rings in due order; returning and reverting is the good cause.

2. Notes on the Taoist “Twelve Verses” for Changing Luck and Destiny

Sit with Eyes Closed and Mind Darkened

Closing the eyes is how one nourishes the spirit. Darkening the mind is how one gathers in stray thoughts. Method: sit cross-legged, close the eyes tightly, and look inward at the mind, letting every distracting thought die away, so that the spirit tower (the mind free of distracting thoughts) is bright and clear, illuminating everywhere. When sitting, use a thick cushion beneath you; hold the head upright and the spine straight, with the whole body free on all sides, not leaning on anything. The tailbone should be upright and must not tilt to one side—this is most essential.

Hold Fast the Fists and Quietly Contemplate the Spirit

“Holding fast” means clenching both fists firmly. Clenching the fists firmly is how one gathers in the qi; it is the supreme method for closing the gates and repelling evil. Method: clench both fists tightly, palms facing the sky and backs of the hands facing the ground, and rest them on the knees, keeping the whole body level and upright, quieting the mind and driving out all distracting thoughts, with concentrated contemplation and preserving the spirit as the main thing.

Tap the Teeth Thirty-Six Times

Tapping the teeth is how one clears heart fire and gathers the spirit within the body so that it condenses. Method: tap the upper and lower teeth together thirty-six times in succession, making a faint sound. But do not do it too quickly or tap too loudly; slow, gentle tapping is the rule. For going too fast harms the spirit, and a very loud sound can instead stir the fire in the heart, which is of no benefit. Take care with this.

Clasp Kunlun with Both Hands

“Kunlun” is a metaphor for the head: Kunlun is the lord among mountains, and the head is the lord of the human body. Method: interlace the hands, the ten fingers alternating, gripping tightly, and hold the back of the head, with the palms against the roots of the ears, the thumbs pointing downward, and the elbows bent to form a triangle, level with the shoulders. Breathe gently this way for nine breaths and stop. While breathing, it should be extremely slow and faint, without sound; if there is sound, the qi disperses. The reason for holding the head with both hands is, again, none other than to gather in the qi.

Beat the Heavenly Drum Left and Right

The “Heavenly Drum” is the gate of hearing of the left and right ears. “Beating” means tapping with the fingers to make a sound. It is done to make the ears keen and to keep outer demons from easily invading. Method: lay two fingers flat over the ear openings, stack the index finger on top of the middle finger, and flick it down with force, making sure a very loud, resonant sound rings at the ear openings. Flick twenty-four times on each side, first left then right, forty-eight times in all, and stop.

Heard Twenty-Four Times

The gate of the ear is the gate of life. The number twenty-four secretly accords with the numbers of the Ultimate of Nothingness (Wuji), the Two Modes, the Four Symbols, the Eight Trigrams, and the Nine Palaces—that is, the twenty-four qi. There is one ear opening on each side, so each must be beaten twenty-four times. The aim is to spread these twenty-four qi throughout the ear openings, making the foundation of the Gate of Life firm as a basis for prolonging life. Flicking very loudly clears away fire.

Gently Sway to Shake the Heavenly Pillar

The “Heavenly Pillar” is where the back of the neck joins the spine. “Gently swaying” means swaying the shoulders. “Shaking the Heavenly Pillar” means twisting the neck. Method: twist the neck to look to the left and right sides, the shoulders swaying along with it, alternating left and right. Do each side twenty-four times, forty-eight times in all. This twisting of the neck and swaying of the shoulders clears heart fire and repels the harassment of outer demons.

Let the Red Dragon Stir the Water

The “red dragon” is the tongue in the mouth. The tongue is the instrument that produces saliva, and saliva is the source that preserves life, so the tongue may also be called the root of life. Stirring with the tongue is how one gathers the saliva. Method: press the tip of the tongue against the upper palate and roll it first from left to right, then from right to left. Roll and stir it repeatedly this way so that the saliva gathers in the middle. But when stirring, go slowly rather than quickly, or the source will be harmed.

Swish and Rinse Thirty-Six Times

“Swishing and rinsing” means gathering the saliva in the mouth and puffing air to move it in and out in a rinsing motion. Thirty-six is the number of a full circulation of heaven. Swishing and rinsing thirty-six times is how the qi of the full circulation is stirred and completely gathered in the body. Method: gather the saliva stirred up by the tongue in one place, then push it forward to the tip of the tongue, draw it back in, and when it reaches the root of the tongue, push it out again. One out-and-in counts as one time; stop at thirty-six.

Until the Divine Water Evenly Fills the Mouth

The “divine water” is the saliva. After thirty-six rounds of swishing and rinsing, the saliva in the mouth has become harmonized, even, and clean and spreads throughout the mouth; at this point the breath of the whole body has likewise become harmonized, even, and clean.

Divide One Mouthful into Three Swallows

“One mouthful” is one mouthful of saliva. “Three swallows” means swallowing one mouthful of saliva in three parts, secretly according with the image of the Three Powers.

When the Dragon Moves, the Tiger Runs of Itself

“Dragon” and “tiger” are metaphors for yin and yang; it is not that a real dragon and tiger lodge in the body. The dragon that moves is the spirit within the body; the tiger that runs is the qi within the body. When one gathers the saliva, swishes and rinses it, and swallows it evenly in this way, the spirit is complete and the qi sufficient, yin and yang intermingle, and the whole body is like heaven and earth in harmonious union.

Hold the Breath and Rub the Hands Warm

Holding the breath makes the qi of the whole body gather within and not scatter outward. Rubbing the hands, back and forth left and right, regulates the meridians and collaterals. When one holds the breath and rubs the hands, the qi gathers and the meridians are regulated; inner evils can be removed and outer demons will not invade. Method: sit cross-legged as before and put the palms together, first left on top and right below, rubbing in a circle to the left; after twenty-four times, switch the palms, right on top and left below, and rub in a circle to the right, also twenty-four times. When rubbing, use full strength and make sure both palms become extremely hot. If you do not use strength and the palms do not become hot, it has no effect.

Rub the Essence Gate on the Back

Rubbing the Essence Gate on the back means reaching behind to the back and rubbing the Essence Gate (the lower back). After the hands have been rubbed forty-eight times, the palms are extremely hot; then move the palms behind you, press them firmly on the Essence Gate, and rub with both hands together, circling from the outside inward. After twenty-four times, clench the fists tightly, as in the posture of holding fast and quieting the spirit, and rest them on the knees.

With This One Whole Breath

Qi is the master of a person. “With this one whole breath” means gathering all the qi in the body and collecting it within.

Imagine Fire Burning the Navel Wheel

The imagined fire is the fire of my intention, not a real fire with form. “Imagining fire burning the navel wheel” means that in my imagination it is as though fire is burning down at the navel wheel. Once the qi has condensed, silently imagine with the mind that you are moving the fire of true yang, pouring it down into the elixir field (dantian) and burning it. Though this is not real fire and cannot be seen by the eye, the one who moves it feels the qi in the elixir field grow warm, just as if a fire were burning there. When the elixir field becomes hot, quickly gather in the qi and contain the fire, and return to sitting with the mind darkened.

Turn the Windlass Left and Right

This “windlass turning” refers to the shoulders and arms. First bend the left arm and, together with the shoulder, rotate it to the left thirty-six times; then rotate the right arm to the right thirty-six times as well. This is a method of circulating the blood. After seventy-two rotations left and right, clench the fists tightly again and return to the starting position.

Let Both Legs Relax and Stretch

After sitting through all the above methods, a good deal of time has passed, and the legs will be tired. If they are not eased, illness of the body is sure to follow, so they should be released and stretched out. Method: first lower the crossed legs, then slowly extend them forward until they are straight and relaxed. Do not do this too fast, for if the legs are suddenly and quickly stretched after being cramped for a long time, the meridians and collaterals of the legs are bound to be injured.

Interlace the Hands and Push Up the Empty Air

“Interlacing the hands” means crossing the two hands with the ten fingers alternating. “Pushing up the empty air” means that although the hands lift nothing, they push upward into empty space. Method: interlace the hands at the chest, backs of the hands facing the sky, then turn the palms upward and push up with force, the backs of the hands directly facing the crown of the head. After the arms are raised straight, slowly lower them. One up and down counts as one time; do this nine times in succession, then clench the fists tightly again and rest them on the knees.

Lower the Head and Reach for the Feet Repeatedly

This is a method of moving the sinews, collaterals, blood, and vessels of the whole body. “Lowering the head” means not only tilting the head forward but also bending the upper body slightly. Method: first open the fingers and stretch both arms straight in front, palms facing each other; slowly bend the upper body down, and bring the hands in from both sides to grasp the soles of the feet, so that the head and tailbone are level; then slowly rise again. One bend and rise counts as one time; do this twelve times and stop.

Wait for the Divine Water to Come

After lowering the head and reaching for the feet twelve times, slowly draw back the outstretched legs and return to the original posture, sitting cross-legged with eyes closed and mind still, waiting for the saliva to come before moving on.

Rinse Again and Swallow the Saliva Again

As in the method of the red dragon stirring the water, stir the tongue throughout the mouth so that the saliva gathers, then swish and rinse it again as before, and swallow it as before.

When This Has Been Done Three Times

One round consists of swishing and rinsing thirty-six times and swallowing the saliva three times. Three rounds amount to swishing and rinsing one hundred and eight times and swallowing the saliva nine times.

The Divine Water Has Been Swallowed Nine Times

Doing the above method three times, one swallows the divine water nine times in all; the images of the four seasons and the Five Elements are lodged in this number.

Swallow It Down with a Gurgling Sound

How can saliva make a sound? The spirit and qi stir it. It is just as water cannot make waves by itself but forms waves when the wind blows on it. Why must there be a gurgling sound when swallowing the saliva? Because once the spirit and qi have stirred the saliva to make a sound, wherever the saliva goes, the spirit and qi go too. From the gate of hearing above to the elixir field below and every part in between, the spirit and qi circulate everywhere, and the mind is settled.

The Hundred Vessels Are Regulated of Themselves

The source of the hundred vessels lies in qi and blood, but it is really the spirit that governs them. When the spirit is not at peace, qi and blood are bound to fail; when qi and blood fail, the hundred vessels lose their regulation; when the hundred vessels lose their regulation, the whole body falls ill, and the seeds of death lie hidden. If one can practice the above method, once spirit and qi circulate through the whole body, the blood naturally follows and circulates unobstructed; then all the bones are at ease and the hundred vessels are regulated of themselves. Hence the line says the hundred vessels are regulated of themselves.

When the River Chariot Has Finished Its Carrying

The “River Chariot” is the true mercury refined by Taoists. True mercury belongs to Water, so it is borrowed here as a metaphor for the divine water. “Carrying” means using it and making it flow—that is, the methods of swishing, rinsing, and swallowing the saliva described above. This means that after stirring, swishing, rinsing, and swallowing the saliva, essence, qi, and spirit flow through the hundred vessels of the whole body, all becoming one original qi, with the mind settled and the spirit at peace. “Finished” refers to the spirit and qi completing one circulation (zhoutian).

Kindle the Fire to Burn Throughout the Body

This fire is not an outer fire with form but a formless fire within the body—the true fire of pure yang. “Burning the body” means that the true fire of pure yang reaches from within to every part of the body, tempering the body's outer organs.

Evil Demons Dare Not Come Near

Evil demons need not be goblins, ghosts, and monsters before they deserve the name; everything in the outside world that can harm body and mind is called an evil demon. If one trains according to the above method, evil demons naturally keep their distance.

Dreams and Sleep Cannot Cloud the Mind

Dreams arise from the stirring of stray thoughts and can cloud the spirit. If one gathers in the mind, one naturally has no dreams, and the spirit will not be clouded.

Cold and Heat Cannot Enter

Cold and heat are external influences. Ordinary people shiver in the cold and sweat in the heat, because the external influences have not been removed and the body has not been trained. If one has practiced for a long time, the body is sturdy and strong, the mind at ease and the spirit at peace; once inner demons are driven out, external influences do not arise, and cold and heat naturally cannot enter.

Calamity and Illness Cannot Invade

Calamity and illness arise from inner evils and are brought on by outer demons. Their origin really begins between the mind and spirit: sometimes illness takes hold because one is deeply affected by the seven emotions and six desires from outside; sometimes illness takes hold because joy, anger, sorrow, and pleasure stir violently within; and sometimes illness results from indulgence in food and flavors. All of these are brought on by people themselves. If one practices this for a long time, with neither cold and heat biting the skin nor desire for gain stirring the feelings, illness will have no way to arise.

Practice After Midnight and Before Noon

After Zi (the hour of Zi, 11 p.m.–1 a.m.), yang is born; after Wu (the hour of Wu, 11 a.m.–1 p.m.), yin is born. The time after midnight and before noon is exactly when yin and yang unite and the clear and turbid first separate. Those who practice this should do so at this time, to take the image of harmonious union and accord with the way in which spirit and qi join within the body, so that its benefits are easily gained.

Creation Accords with Qian and Kun

Qian and Kun are heaven and earth, the first division of the two qi of yin and yang. This means that if one practices this well after midnight and before noon, creation accords with the principle of the harmonious union of heaven and earth, and that time suits body and mind best.

Turn Like Linked Rings in Due Order

“Linked rings” means going round and beginning again. “Turning in due order” means continuing without a break. This means that if one practices this after midnight and before noon, one should continue after one round. Going round and beginning again each day, doing six rounds in succession, the sovereign of the heart will be at peace.

Returning and Reverting Is the Good Cause

“Returning and reverting” refers to the seven returns and nine reversions, the wondrous way of Taoist elixir refining and the gateway to the method of long life without aging. “Is” refers to this practice. Every effect in all things must first have a cause. Those who gain good results must have planted good causes; those who plant evil causes will surely reap evil results. This is the principle of the cycle. The meaning of this line is that by diligently practicing this, the good cause of the way of long life without aging and the immortals' returning and reverting lies here; it is truly the foundation for realizing the Tao.