The Practices

Embodiment  ·  “Being Precedes Having”

Sleeping Gong (Shui Gong)

To enter a reclining, deeply relaxed yet inwardly aware ‘true rest’ — a hibernation-like state where the body sleeps but awareness and breath are gathered inward — refining spirit (shen) and conserving vitality through stillness rather than effortful exercise.

Intermediate 20–60 min reclining sessions; also at sleep onset Daoism / Chinese
In 5 lines: Lie down in a quiet, dim room, head on a pillow, on your side or back. Relax the whole body part by part. Breathe slowly, softly, “keeping the qi inside,” resting light attention at the lower dantian. Let the body sink toward sleep while a thread of awareness stays — “true rest,” not dreaming. Emerge slowly with a stretch.

A distinctive Daoist practice attributed to Chen Tuan, the 10th-century Mount Hua hermit nicknamed the “Sleeping Immortal” (shui xian) for his legendary long retreats in deep meditative sleep.

Shui gong — “sleeping gong/work” — is reclining internal cultivation: instead of sitting upright, the practitioner lies down in specific postures and cultivates a state of “true rest” in which the body appears asleep while awareness, breath and vitality are quietly gathered inward — likened to an animal’s hibernation.

It is the rare meditative method designed to be done lying down, turning rest itself into refinement of spirit (shen) and conservation of essence (jing). The classical set is the Twelve Sleeping Gong of Mount Hua, each with a particular reclining posture and inner focus, preserved in the Ming text Chifeng Sui.

A faithful, conservative description of the core reclining practice (attributed; not a reproduction of the text):

  1. Prepare the space. “Close the doors” — a quiet, dim, undisturbed room. Lie down on a firm surface with a pillow supporting the head.
  2. Take a sleeping posture. Classic forms include lying on the side (often the right), one leg drawn up, one hand resting near the head or over the lower dantian — and lying supine (on the back), body straight. (The Twelve Sleeping Gong specify varied reclining postures.) Let the body be fully supported and at ease.
  3. Close the eyes and settle. Soften the whole body from head to feet, releasing tension progressively (a body-scan-like relaxation). Let the face, jaw and shoulders go slack.
  4. Gather the breath inward. Breathe slowly, softly and quietly — “keeping the qi inside,” with gentle, fine breathing low in the body. Let the breath grow so subtle it almost seems to still.
  5. Rest attention in the dantian / heart. Keep a light inner awareness at the lower dantian (or the heart), collecting the spirit there rather than letting it scatter into thoughts or dreams.
  6. Enter “true rest.” Allow a state where the body sinks toward sleep but a thread of awareness remains — neither ordinary wakefulness nor ordinary dreaming sleep. Chen Tuan’s ideal is “genuine sleep, true rest,” undisturbed by dreams, in which spirit is nourished.
  7. Emerge gently. Come out slowly: deepen the breath, move the fingers and toes, stretch, and rise without haste. May also be used to fall into ordinary sleep at night.

Chen Tuan (Chen Xiyi, c. 871–989) was a renowned Daoist of the late Tang / early Song, associated with Mount Hua (Huashan), credited with influential contributions to neidan and to Daoist cosmological diagrams; a Song-dynasty reclining statue of him survives in the Xiyi cave.

The Twelve Sleeping Gong instructions attributed to him were transmitted and later printed in the Ming-dynasty Chifeng Sui. His sleep cultivation shaped subsequent Daoist approaches to rest-based neidan and longevity. → (Chen Tuan).

Just falling asleep ordinarily. The aim is aware rest with a thread of attention and gathered breath — not simply dozing off (though using it to fall asleep at night is a valid secondary use).

  • Forcing the breath. Breathing should become soft and fine on its own; straining to slow it defeats the relaxation.
  • Over-tensing to “stay awake.” True rest is relaxed, not vigilant; hold attention lightly — a thread, not a grip.
  • Skipping the gentle exit. Rise slowly; abrupt waking from deep relaxation can leave grogginess.

The originating teacher

Chen Tuan
c.871-989

Ideas it embodies