Zhang Zhishun’s Daoist Health Preservation System

Section 1: Overview

Modern people tend to seek hospitals when they fall ill, and turn to massages, moxibustion, travel, or golf for health preservation. In reality, the practice of health preservation has accompanied humanity since its inception, as survival and the continuation of the species have always been primal instincts. The term “养生” (health preservation) first appeared in Zhuangzi’s chapter “Yang Sheng Zhu” (The Essence of Nurturing Life), and is also referred to as “摄生” (life cultivation), “道生” (Daoist life), “卫生” (hygienic living), or “保生” (life protection).

According to Daoist Master Zhang Zhishun, the philosophy of health preservation originates from the Dao. The traditional Chinese character “善生” (shàn shēng, “skillful living”) encapsulates its principles:

• 善 (Shàn):

  • The component “丷” represents Yin and Yang and the Taiji symbol, signifying that health preservation must harmonize the complementary forces of Yin and Yang, balancing movement and stillness for longevity.

  • The component “王” (king) contains the radical for “土” (earth), symbolizing that earth is central to health preservation.

  • The component “火” (fire) represents vital energy; without fire (life force), all things cease to thrive.

  • The component “食” (food) emphasizes that health preservation relies on daily dietary habits, not supplements or medications. Breaking down “食”:

    • “艮” (gen), a trigram in the I Ching, signifies the Shaoyang energy—the primal force essential for all life.

• 生 (Shēng, “Life”):

  • Removing the first stroke from “生” leaves “主” (master), indicating that humans are the stewards of life.

  • The component “人” (person) resembles a sleeping figure, reflecting the state of humans before birth.

  • Removing the top strokes of “生” leaves “土” (earth), symbolizing the primordial essence—akin to the placenta nurturing life in the womb.

The complexity of studying human health today far exceeds that of natural sciences. While humanity has achieved feats like landing on the moon and researching microorganisms and DNA in space, fundamental questions about human origins, the brain, diseases, society, and health remain unanswered. Health preservation belongs to the realm of life sciences. Ancient sages achieved remarkable insights despite limited resources; in our era of advanced technology and material abundance, we too can attain profound advancements.

Three Research Approaches:

1. Study Contemporary Centenarians:

   • They are inheritors of historical health preservation methods.

2. Cross-Validate Ancient and Modern Practices:

   • Distinguish inherited traditions from innovations.

3. Personal Practice and Scientific Validation:

   • Experiment with effective methods, conduct rigorous research, summarize findings, and promote widely to benefit humanity.

China’s millennia-old health preservation traditions are documented in classics such as Huangdi Neijing (Yellow Emperor’s Inner Canon), Dao De Jing (Tao Te Ching), Yin Fu Jing (Scripture of the Hidden Accord), and Zhouyi Cantong Qi (The Kinship of the Three). Even in pre-literate eras, figures like Pangu, Fuxi, Shennong, Shaohao, Zhuanxu, Diku, Yao, and Shun developed advanced health practices. As stated in Suwen·Shanggu Tianzhen Lun (Basic Questions: On Ancient Innocence):

"The sages of antiquity, who understood the Dao, followed the principles of Yin and Yang, harmonized with numerological techniques, ate and drank moderately, maintained regular routines, avoided overexertion, and thus preserved both body and spirit. They lived fully to a hundred years before departing."

Daoism, born from China’s cultural soil, is a native religion focused on nurturing and refining life in the present. Unlike religions emphasizing the afterlife, Daoism values "cherishing life" (贵生) and "dual cultivation of nature and life" (性命双修), seeking to elevate the quality of existence through harmony of form and spirit. This philosophy reflects the Chinese people’s unique exploration of longevity. Historically, Daoist practitioners often achieved remarkable lifespans—not by chance, but through rigorous health practices. Daoist cultivation demands physical vitality and freedom from disease as prerequisites, making it an arduous yet profoundly life-enhancing path. Even those who did not fully attain spiritual enlightenment often gained longevity through disciplined health preservation.

Daoist Master Zhang Zhishun (1912–2015), a centenarian, epitomized Daoist health wisdom. He emphasized:

"All things are born, nurtured, perfected, and preserved by the Dao. Thus, Daoist health practices arise from the Dao itself—simple yet profound, for complexity contradicts the Dao’s essence."

Based on his writings, lectures, and interviews, Zhang’s health preservation system is termed "Mi Jingzi Qi-Body Cultivation Method" (米晶子炁體养生法).

Master Zhang revered the concept of "Qi-Body" (炁體). At Mingyuan Palace in Zhangjiajie and Bagua Peak in Zhongnan Mountain, he inscribed plaques bearing "Qi" (炁) and "Qi-Body" (炁體). His compiled work, Qi Ti Yuan Liu (The Origin and Flow of Qi-Body), elaborates:

• "Qi" (炁): The primordial energy that "transforms into the Three Pure Ones" (化三清), beginning with inhalation.

• "Body" (體): The vessel that carries the Dao. As Zhang explained:

  "Qi and Body are inseparable. Just as heaven has the three lights (sun, moon, stars), earth the three forces (water, fire, wind), humans possess the three treasures (essence, qi, spirit). Cultivation unites these, transcending gender distinctions."

He composed a verse:

"This Body is no ordinary form—
Forged from primordial Qi.
Those who grasp its truth
Shall ascend to the heavens in time."

Zhang stressed that "Dao cannot be separated from the body" (讲道不离身). The "Qi-Body" represents the invisible, innate form—a "vacuous body" (真體) transcending physicality, accessible only through inner alchemy.

In Daoism, essence (精), qi (炁), and spirit (神) are regarded as the "Three Treasures" (三宝)—the three fundamental elements of life. When these treasures flourish, health thrives; when they decline, illness follows. These treasures are further divided into two categories:

• Innate (先天): Primordial essence (元精), primordial qi (元炁), and primordial spirit (元神).

• Acquired (后天): Essence from sensory interactions (交感之精), qi from respiration (呼吸之气), and spirit from mental activity (思虑之神).

The interplay between innate and acquired essence, qi, and spirit sustains life. If one fails to maintain inner tranquility, the acquired spirit (思虑之神) becomes restless, breeding distractions. Excessive consumption of acquired essence, qi, and spirit depletes the innate reserves, accelerating physical decline and death.

Internal alchemy integrates the traditional theory of essence, qi, and spirit into the practice of "dual cultivation of nature and life" (性命双修). Since essence resides within qi, and primordial essence and qi are fundamentally one, the triad ultimately reduces to spirit and qi:

• "Nature" (性) refers to the spirit (神), governing consciousness.

• "Life" (命) refers to essence and qi (精与炁), governing vitality.

The process of dual cultivation follows the principle:

"Following the natural order births humans; reversing it achieves immortality."

By reversing the natural sequence—where spirit (Dao) generates qi, qi generates essence, and essence generates form ("natural progression")—practitioners pursue three stages:

1. Refining essence into qi (炼精化炁).

2. Refining qi into spirit (炼炁化神).

3. Refining spirit into emptiness (炼神还虚).

This "reverse cultivation" preserves innate essence, qi, and spirit. Calming the mind stabilizes the spirit, concentrates qi, and regenerates essence. As acquired treasures strengthen, longevity naturally follows.

Master Zhang’s system aligns with traditional internal alchemy, structured into five pillars:

1. Cultivating Virtue for Health Preservation (修德养生) —Core Foundation

2. Stillness Practices (静功养生) —Meditation and Inner Calm

3. Movement Practices (动功养生) —Qi-Enhancing Exercises

4. Zhang Zhishun’s Self-Massage Techniques (按摩法养生) —Meridian Activation

5. Herbal and Dietary Wisdom (中药饮食养生) —Nourishment Through Nature

While ranked by emphasis, all components are indispensable. Each pillar synergizes to harmonize essence, qi, and spirit, embodying the Daoist pursuit of holistic vitality and transcendence.