Chengzhen 司馬承禎, 647–735) composed the 730 Fuqi jingyi lun (服氣精義論, Essay on the Essential Meaning of Breath Ingestion), which presented integrated outlines of health practices, with both traditional Chinese physical techniques and the Buddhist-inspired practice of guan (觀, "insight meditation"), as preliminaries for attaining and realizing the Dao (Engelhardt 2000: 80). The text is divided into nine sections (lun 論, "essays; discourses") describing the consecutive steps toward attaining purification and longevity. The second section "On the Ingestion of Breath" (Fuqi lun 服氣論) gives several methods for adepts to become independent of ordinary breathing, first absorb qi as breath, then guide it internally, and store it in their inner organs. Adepts begin by absorbing the Taiqing xingqi fu 太清行氣符, Great Clarity Talisman for [Facilitating] Qi Circulation), which enables one to gradually abstain from eating grains. They then ingest qi by visualizing the first rays of the rising sun, guide it through the body and viscera, until they can permanently "retain the qi". Sima Chengzhen points out that when one begins abstaining from foods and survives only by ingesting qi breath (and repeats this warning for taking drugs), the immediate effect will be undergoing a phase of weakening and decay, but eventually strength returns all illnesses vanish. Only after nine years of further practice will an adept rightfully be called a zhenren ("Realized One; Perfected Person"). (Englehardt 1989: 273). The Taiqing wanglao fuqi koujue (太清王老服氣口訣, The Venerable Wang's Instructions for Absorbing Qi, a Taiqing Scripture) differentiates two methods of breath circulation. There were two ways of making it circulate [yunqi 運氣]. Concentrating the will to direct it to a particular place, such as the brain, or the site of some local malady, was termed [xingqi 行氣]. Visualising its flow in thought was "inner vision" [neishi 內視, neiguan 內觀], differentiated (not very convincingly to us) from ordinary imagination. "Closing one's eyes, one has an inner vision of the five viscera, one can clearly distinguish them, one knows the place of each…" (Needham 1983: 148). The c. 745 Yanling xiansheng ji xinjiu fuqi jing (延陵先生集新舊服氣經, Scripture on New and Old Methods for the Ingestion of Breath Collected by the Elder of Yanling) defines the technique: "One must carefully pull the breath while inspiring and expiring so that the Original Breath (yuanqi 元氣) does not exit the body. Thus, the outer and inner breaths do not mix and one achieves embryonic breathing" (tr. Despeux 2008: