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The *Huangting Jing* (Yellow Court Classic) states: "Chi Zhai (Face) and Cun Tian (Middle of Eyebrows) can cultivate life." Chi Zhai refers to the face. Cun Tian is located between the two eyebrows and is called the Upper Dantian (Upper Elixir Field). The area where the heart resides is called Jianggong Tian (Crimson Palace Field). Three cun below the umbilicus is the Lower Dantian (Lower Elixir Field).

The *Zhuangzi*, Chapter "External Things," states: "One can rest from aging." The character "Xiu" means pressing or massaging. By using both hands to press around the eyes, one can make the gaze bright; by massaging wrinkles, one can rejuvenate the face as if having taken a bath.

Ancient texts record: The center of the whorl on the top of the head is the Baihui acupoint (Ex-B1, Hundred Convergences), one and a half cun forward is the Qian Ding point (GV20, Front Top), and three cun forward is the Fontanelle (Xinmen). The fontanelle refers to the top of the head. When in the mother's womb, all orifices are closed; qi is absorbed through the umbilicus and exhaled through the fontanelle. After birth, when orifices open, qi is inhaled through the mouth and nose and exhaled through the Weilu (Tailbone region), causing the fontanelle to gradually close. This is the way of the ascending and descending of Yin and Yang.

The *Shuowen Jiezi* explains: The fontanelle is the hollow in the skull bone at the top of the head. The connection from the fontanelle to the heart is like threads interwoven without breaking.

The *Liushu Jingyun* asks: Where does the Yuan Shen (Original Spirit) reside? The heart is its residence. What is the gate of the Yuan Shen? The fontanelle is its gate.

Sun Simiao's *Health Song* states: "If you wish to live forever and cultivate Kunlun (Head), frequently wipe and massage your face with both hands." The words of the *Huangting Jing* say: Kunlun is a mountain name, located at the highest position in the northwest, used to metaphorically represent the head. The next sentence describes the True Person practicing what they preach and obtaining the essential secret. Are these not those who awaken before others?

I. I have already tried it and found miraculous effects. The term "face" is used generally here; one cannot effectively apply pressure relying solely on the cheekbones or the mandibular angle (Jia Che). The blood vessels of the whole body are straight, but only at the Jia Che (Mandibular Angle) do the blood vessels of the twelve meridians converge and flow up and down, twisting and interacting, making them prone to stagnation and accumulation. Jia Che refers to the hook-shaped bone below the ear. Once this area is unblocked, there will be no obstruction inside, outside, above, or below. These accumulations attach to the sides of the cervical vertebrae and stop at the shoulders, back, hypochondrium, waist, hips, legs, and feet. Externally, they appear slightly thickened and are not immediately visible. By kneading the straight bone of the Jia Che, one can naturally lift and mobilize them. From above the Jia Che, passing behind the ear to the Daying point (ST5, Great Welcome), entering the neck, and dissipating below the Renying point (ST9, Human Welcome). Massaging the three Yang meridians in sequence, moving in an orderly fashion, is truly not something easily achieved by human effort alone. Once these accumulations are removed, there will be no stagnation above the diaphragm and in the Gao Huang (Pericardium/Back Shu area), and diseases will naturally not arise. However, it is difficult to see results initially. Why? Because the meridians have been blocked for a long time, and even the Jia Che bone has become wide and large due to accumulation, completely filled. One must remain patient and gradually push and spread. Initially, one feels Qi filling and overflowing, and various parts seem to crack open, leading to sudden penetration. Understanding comes naturally when the practice reaches that stage.

II. Regarding daily maintenance, one should routinely massage the Baihui acupoint (GV20), the glabella (Yintang, EX-HN3), the inner and outer corners of the eyes, the cheekbones, and the Jia Che to promote Qi and Blood circulation and prevent accumulation. However, if the scalp is tight, the neck is swollen and thick, and the shoulders, back, hypochondrium, and ribs are full, one cannot mobilize the accumulation without applying bone-deep pressure to the cheekbones and Jia Che. Moreover, their dissipation and movement follow a specific order. There is no need to rush and massage randomly. The following methods for massaging Jia Che and the cheekbones to mobilize and eliminate accumulations are listed below:
(1) From the back of the head, from the temporal hairline down to the Jia Che.
(2) Up from the Jia Che, then down to the Jia Che.
(3) Up from the Jia Che, crossing left and right from below, then down to the Jia Che.
(4) Down from the Jia Che, then up to the Jia Che.
(5) Down from the Jia Che, towards the posterior aspect of the zygomatic bone.
(6) From below, threading along the Jia Che to the upper lip, crossing left and right, then down to the Jia Che.
(7) From the upper ear to the middle of the Jia Che, mobilizing the Yangming Meridian, crossing left and right from below, up to the ear, to the vertex, from the brow ridge to the posterior-cheek junction.
(8) Massaging the cheekbone and the lower tip of the Jia Che; a long tendon of unknown length is broken down and removed. This belongs to the Taiyang Meridian.
(9) Massaging the Jia Che to mobilize the Foot Shaoyang Meridian, approximately from the sharp bone near the ear to the Jia Che, down to the Daying point.
(10) From the upper ear, pulling backwards, from the temples (Taiyang acupoints) to the glabella to cross downwards.
These large, formed accumulations attach to the neck, taking the shape of the cervical vertebrae, long like a belt. After completion, they connect naturally, while the rest are trivial and redundant. The Jia Che bone may open or close, lengthen or shorten, showing a trend of "water flowing where the channel forms," which is mysterious and unpredictable. The direction and sequence of massaging must also be adapted to the situation, guided by spiritual insight and mental comprehension; without focused attention, success is impossible.

III. The Hand-Yin meridians travel from the abdomen up to the head and down to the fingers; the Hand-Yang meridians travel from the hands up to the head and down to the face; the Foot-Yang meridians travel from the face down to the abdomen and down to the toes; the Foot-Yin meridians travel from the feet into the abdomen and up to the head, meeting at their respective intersection points. Yin meridians travel within the membranes, the Hangsang (nasopharynx), the laryngeal prominence, the deep axilla, the armpit, and the wrist; Yang meridians travel under the skin, over the shoulders and back, at the Dazhui point (GV14), Jia Che, Daying, Renying, the Keyuan (Supraclavicular fossa), and the Shanzhong point (CV17). The interaction of Yin and Yang up and down attaches to the inside and outside of the Jia Che. The Renying point (ST9) is the pulsating artery beside the laryngeal prominence; the Daying point (ST5) is in the middle of the horizontal bone of the Jia Che; the Keyuan point (ST13) is in the depression of the horizontal bone in front of the face; the Dazhui point (GV14) is at the third cervical vertebra below the head; the Rounei area is opposite the armpit; the Shanzhong point (CV17) is between the two breasts. All these places are necessary passages, but the straight bone of the Jia Che is particularly crucial. After clearing the head and neck, one must still massage the Jia Che to prevent re-accumulation.

IV. The laryngeal prominence (Jie Hou) is the general gathering place for the Qi and Blood of the Lung system. The pulsating Renying point (ST9) beside it lies beneath the skin and within the fascia. Apart from the umbilicus, this is the only place where the Qi and Blood of the Zang-Fu organs connect with the head and limbs. The up-and-down flow of Qi and Blood occurs here, the meridians pass through here, and accumulations form here. Once massaged and dispersed, they do not enter the Zang-Fu organs but return to the Qi level, retreating through the original meridians to the umbilicus, then to the Stomach, and down into the fascia of the Small and Large Intestines, eventually exiting through the anus or urethra. How do we know this? Every time the Jia Che is massaged, gas is expelled, and this is confirmed by conditions such as strangury, turbid urine, and hematochezia. The accumulations of the Six Yin and Six Yang meridians rise to the Jia Che and dissipate here, allowing Clear Qi to ascend and Turbid Qi to descend. Diseases of bloating and distension will never occur again. Accumulations in the lower abdomen, waist, and hips generally enter the abdomen via the feet and do not seem to rise to the Jia Che.

V. The human body is essentially a bag of skin. Inside, the hard parts are bones, the solid parts are Blood, and the empty parts are Qi. The remaining muscles and tendons should be soft and pliable to indicate health. Once stagnation and accumulation occur, bones become coarse and large, flesh becomes congested and sluggish, tendons curl and bend, and skin becomes tense and tight. How can there be no disease? Any stagnation or accumulation is suitable for massage, applied according to circumstances. How can one adhere to a single method? The divine and illuminating nature of this practice depends on the individual. For example, the areas where the Six Yang meridians ascend to the head and the Jia Che are suitable for massage, as are the areas where the Six Yin meridians pass through the genitals and the Haidi point (CV1, perineum). Think about it, think about it, and even spirits and gods will resonate with you. Truly so!

VI. The glabella and the inner/outer canthi are the intersection points of the Six Yang meridians; the Jia Che and the mandibular angle are the pathways for the entry and exit of Yang meridians up and down; the scrotum and penis are the convergence points for Yin meridians up and down; the tips of the ten fingers and toes are the intersection points of Yin and Yang; the dorsum of the wrists and ankles are the entry and exit points of the meridians; the upper border of the carpal bone behind the thumb is called Guan, an intersection point of Yin and Yang. Regularly massaging these areas can promote the circulation of Qi and Blood. If the temples are blocked, massage the Shangen (root of the nose) and the glabella. If the back of the neck is congested, massage the Jia Che and push backwards. For chest and diaphragm accumulations, push backwards from below the head to the Dazhui point, and also at the Jia Che. If the sides of the laryngeal prominence are full, massage above the ears and the temples. If the thighs and hips are swollen, massage the Haidi point, scrotum, penis, and the tendons behind the knees. The Yangming Meridian intersects at the Shangen, which is the place of life generation, but direct massage is not recommended; applying a plaster to the nasal bridge allows for effective pressure.

VII. Massage must be targeted and not biased. If hands become sore from prolonged massage, extend the arms fully and vigorously shake the wrists; the soreness will stop immediately. This is a self-created method akin to a "Divine Fist." Divine Fist: Make a mudra, extend arms straight, close eyes, chant a spell, and the hands will shake automatically. After a short while, the mudra breaks and the fist forms, possessing a genuine aura. I adopted this technique because my hands became sore, primarily to circulate Qi and Blood. On areas with accumulation, the skin becomes rough; after breaking the skin, applying alum accelerates scabbing and healing. Applying alum beforehand prevents abrasion. Alternatively, using a large piece of alum for rubbing can also scrape off accumulations on bones and tendons, achieving twice the result with half the effort. Peeling and cracking of fingers/toes with purple blood discharge heals once squeezed out. When large accumulations are about to ascend, the whole body feels slightly cold; upon emergence, it stops. Although the lump is large, the throat accommodates it naturally, possibly causing coughing as if choked, but without affecting eating. This is an accumulation of the Six Yin.

VIII. Thick and dense scalp indicates longevity; tight and thin facial skin indicates premature death, differing only by the presence or absence of accumulation. Even conditions like stroke-induced numbness, loss of sensation in limbs, childhood malnutrition (Gan), consumption, abdominal distension (Gu), epigastric obstruction (Ge), carbuncles, ulcers, and leprosy are diseases, but they are also accumulations. What medical books call Bi syndrome, Yin pathogen, Phlegm, and Jia masses are all accumulations. Physiognomy books say: "Teeth exposed, larynx prominent, starve in a foreign land," caused by Yangming accumulation leading to retracted lips; "Broken Shangen leads to early barren flowers," caused by high congestion around the nasal bridge forming a concave shape. Since I began massaging, my upper and lower lips often close, my nasal bridge naturally rises, and my inner canthi, once too narrow for a finger, now have ample space. This serves as another proof.

IX. My massage method has no formal lineage; it was derived from my own suffering and experimentation. I have seen various massage books with many titles, but they are hard to remember and their principles are unclear, being complex and difficult. Here, it can be summarized in one phrase: Massage the Jia Che to clear the accumulations of the Six Yang meridians in the head; the accumulations of the Six Yin meridians in the lower body rise from the feet. Then, massage the Haidi point to unblock the legs and hips as a follow-up measure, ultimately returning to the Jia Che. It is simple, easy to understand, and easy to follow. Although I have personally tested it and gained efficacy, I did not expect it to reach such extremes. The shape of the accumulation resembles a snake, varying in size and length. Usually, it is a single block or strip lying flat between bones and tendons. It must be lifted and mobilized at its original site, rising in the neck, connecting both Jia Che, coiling around the neck, and descending through the inside of the laryngeal prominence, carrying away all flat-lying accumulations. Even if extremely thick, the throat naturally makes room. Dozens or hundreds of strips have emerged from my neck, varying in duration. Sometimes, during sleep at midnight, the shoulder joints feel blocked and the nasopharynx feels nauseous; waking up and sitting up, I massage them away. Telling people this, who would believe it? It is truly a good method for removing accumulations. Why is it not recorded in other books? Perhaps because removing accumulations too quickly or completely is harmful? I have tested it on myself and found it beneficial without harm. Only in prescriptions for treating Wind-Bi is White Flower Snake used, perhaps due to its similar shape? Although not explicitly stated, the ancients were wise. However, medicine is ingested in the stomach, and it is difficult to make its properties act rapidly in the fascia under the skin to dissolve sticky, immobile dead accumulations. It likely just consumes healthy Qi.

X. Zhuangzi said: "Those who practice Daoyin are those who nourish the body." The *Records of the Marquis of Liu Hou* says: "Daoyin involves not eating grains," annotated as "Qi swallowing method." I do not know if any books on this method exist today. However, examining the meaning of "Daoyin" (Guiding and Pulling), guiding to cause movement and pulling to cause action, seems close to the massage method. Although massage books are abundant, I have seen few. Now that my massage yields results, may I privately name this method? If there are ancient massage methods I have not encountered, I risk the ridicule of "white-haired scholar of Hedong"; otherwise, let this booklet serve as the starting point for self-cultivation.

XI. Drawing inferences from one corner, further detailed explanation is unnecessary. However, my accumulations were long-standing and numerous, taking a long time to clear completely. Fearing that future practitioners might not understand the process, get discouraged, and abandon their efforts, wasting previous progress, I record the details to encourage them. "Stop" means I stop; "Advance" means I proceed. It is merely self-motivation.

XII. Over the past ten days of massaging the Jia Che and cheekbones, head accumulations have begun to subside, and the throat is temporarily clear, but the back of the head and shoulders remain congested. I thought that lower accumulations might not all dissipate from above, so I changed to massaging the neck. Suddenly, a large lump surged from the back, rising from the right, thicker than the neck and wider than the shoulder, blocking the lower jaw. It was so large that I could not apply more force, so I massaged the original spot. Soon, it moved from the left side down to the left acupoint. Repeating this left and right several times marked a moment of vigorous breakthrough.

XIII. By the end of the year, the back of the head had not subsided. I reasoned that since the Six Yang meridians converge at Dazhui (GV14), the thick accumulation might be covering it, or the wrist meridians might be blocked. So, I first massaged the wrists, then the Dazhui point. The thick accumulation was hard to locate; after finding the bone and massaging for a long time, the joint suddenly rose, surging upwards like shedding a shell. It went straight up the right Jia Che and down through the laryngeal prominence. Half of the thick skin dissolved, and much accumulation was removed.

XIV. On the eighth day of the new year, around Wei hour (1-3 PM), I felt slight chills throughout the body, suspecting an accumulation coming from the back of the neck. I focused on massaging the back of the head. Within an hour, two strands emerged on both sides of the neck, curving up to the Jia Che and into the laryngeal prominence, completing in two quarters of an hour. Afterwards, a large patch suddenly surged from the spine, hard in the center and soft at the edges, five or six inches wide, rotating rightward into the laryngeal prominence, also taking several quarters to complete. I surmise the first two strands were from the left and right of the spine, and the patch was from the ribs along the spine. Entering the laryngeal prominence and splitting left and right suggests a distinction between internal and external cavities.

XV. Whenever massaging the sides of the neck, I feel accumulations in the abdomen and hypochondrium rushing up and dissipating through the laryngeal prominence. When feeling the tips of the two ribs, they become long and suddenly soft; massaging causes them to shed like a shell, changing into a single strand ascending. Generally, these are Six Yin accumulations reaching the Jia Che, returning to enter the throat. Even if thick, they are spacious, moving like the Six Yang meridians. They shrink at the lower jaw, fit on the face, and then ascend. Those at the back of the neck that are thick and ascend must be lifted by massaging the vertex and angles. Accumulations around the spine must ascend behind the ear; even if thick, they can be lifted. They still go down from the vertex and forehead to the Jia Che and Daying points, and enter the abdomen via the Renying point in the neck, having no other exit.

XVI. The top of the head is flat and soft, indicating everything is nearly resolved. Suddenly, the upper left teeth hurt, indicating a Foot Yangming Meridian issue. Massaging the lateral nose bridge and pushing backwards internally, a sheet-like accumulation inserted into the Shangen on the left side. Massaging produced sound, clear rhinorrhea flowed, and pain subsided slightly. Moving downwards, retreating to massage the Renzhong point, unexpectedly the nasal bridge shed its layer and descended, then was massaged away. I had right-side nasal obstruction for over ten years, unknown cause. Now it suddenly appeared and dissipated, likely because the accumulations cleared and could no longer obstruct. I can now sleep on my right side. Diseases of the five senses can be sought similarly.

XVII. After the Full Moon, the face was clean, the scalp active, and the Dazhui skin thin; although the neck was thick, it was clean. Only the three segments of the neck bone, Yamens (GV15), Fengfu (GV16), and Dazhui (GV14), were covered by hard tendons. Feeling two chopstick-head-sized points on both sides of the neck, I continued massaging without releasing. In half an hour, thicker ones arrived, getting thicker as they went up, removing four strands left and right. Later, massaging above the ears, two strands suddenly emerged from the neck behind the ears, going up to the forehead angle and eyebrow tail, down to the Jia Che. Two more strands emerged from the front of the neck bone above the ear, going straight to the temple and forehead, crossing the vertex, and down the shoulder from the back of the head. This strand was long and thick, taking an hour to complete; I do not know which meridian it is. Two more followed, spreading smoothly, moving similarly but slightly lower, also exiting at the shoulder acupoint. Is this how accumulations attached to the spine emerge? Or because they are outside the Jia Che? Waiting for later verification.

XVIII. Massaging until all areas were clear, except the Dazhui tendon. During the day, sitting or standing, no traces were visible; lying down, I felt hidden remnants in the neck and shoulder interior. I reasoned that Zang-Fu accumulations, connected by fascia like a hidden dragon, move violently once lifted. Thus, accumulations attached to the spine could not move on their own. Lying prone, I used my thumb to pull and rub, following the finger upwards. The wider it got, the more it congested the back of the head, turning right to the Jia Che, and dissipating internally in the laryngeal prominence. This was the accumulation of the back and ribs outside the cavity. For accumulations inside the cavity, once lifted, they spread circularly from the neck to the Keyuan point, rising like a tube. Rubbing and pulling caused them to rotate leftward and dissipate in the laryngeal prominence, and the Dazhui tendon disappeared.

XIX. On the night of the first day of the second month, touching both shoulders, the humerus was buried in accumulation, with no bony ridges visible during arm movement. The accumulation was a sheet, higher in the middle by one cun, thin at the edges, about one chi long and wide. I thought the Taiyang Meridian exits the shoulder and wraps around the thigh, so this must be its accumulation. Massaging the local area did not move it; retreating to massage Dazhui, the intersection of Taiyang and the Keyuan, took all day with no movement. Only then did I see the Hand Shaoyang Meridian moving from behind the ear to above the ear and behind the ear opening, with some ascending. All had ridges and spines, moving horizontally, converging at the temple, forehead, and glabella. Touching the neck and head, traces were also felt. So, massaging beside the neck and head, some surged up left and right, some spread circularly to the Keyuan like a tube, some rose thickly along the spinal bone, all removed as they appeared. Touching the front of the neck, it resembled a large snake, going up the back and down the abdomen, with rippling ridges, sharp as a blade, filling the laryngeal prominence. This is why choking and coughing occur, terribly frightening. Thinking that last time the accumulation in front of the neck was lifted by massaging above the ear, I repeated the method. It rose readily, starting one cun wide, nearly three cun in the middle, still going from the temple and forehead to the vertex, down the back of the neck, taking two hours. The distance traveled was likely more than one or two zhang. It remained snake-like but flattened. Touching the accumulation under the shoulder, it was swept away completely, bringing great relief, and the throat felt liberated. Ultimately, I do not know which meridian it is.

XX. For several weeks, I only massaged above the ears and the temples, continuously ascending, emerging endlessly. Perhaps the accumulations in the internal cavity and hypochondrium must all ascend to the head? One day, while massaging, I suddenly felt tightness and potential pain in the throat. I paused slightly and resumed. Touching the Jia Che and below the ear, I found a large accumulation blocking the area. The momentum could not be stopped, but I judged that such a large mass would be hard to ascend. I exerted full effort, and it flattened and ascended. Massaging the forehead angle and glabella also helped dissipate it.

XXI. Although all areas were clean, there seemed to be stagnation on both sides of the shoulders and neck and below the occipital bone. So, I specialized in massaging the Jia Che. After a long time, all four sides were mobilized. The Three Yang meridians intersect the shoulder from the hand, go behind the ear, emerge above the ear, reverse to the Jia Che, go down to the Daying point, enter the Renying point, and reach the Keyuan. Shaoyang goes to the occipital bone and emerges above the front of the ear; Taiyang emerges from the middle of the Jia Che; Yangming goes to the lower corner of the Jia Che. When the Three Yang meridians return from the Keyuan to ascend to the head, they all stick to the throat. Massaging the lower jaw tip allows the accumulation to ascend. Hand Yangming goes from the lower tip, around the lips and nose to the Shangen, intersects with Foot Yangming, goes up the upper lip, down the chin, to the Jia Che, up the front of the ear, to the forehead. Hand Taiyang goes from the upper tip of the Jia Che, reverses outside the Jia Che, goes from Daying to the cheekbone, to the inner canthus, intersects with Foot Taiyang, goes up the forehead to the vertex. Hand Shaoyang goes from the Shanzhong point, out the throat, outside the lower corner of the Jia Che, out the neck, above the ear to the outer canthus, intersects with Foot Shaoyang, goes up the head angle, down behind the ear. However, when the Three Yang meridians descend the neck, they all go from the Jia Che down to the Daying and Renying points.

XXII. From start to finish, there was no pain or itching. One day, while massaging, my two hypochondria and arms felt strangely itchy, like eczema. I dared not scratch. Massaging each part separately, it spread to the Shanzhong and Keyuan points over two or three days and healed. I suppose the accumulations in these two areas had ascended and dissipated. Then, itching began in various areas, varying in size, location, and duration, resolving immediately upon massage. This shows that previously, the skin and flesh were numb, but not yet to the point of anesthesia.

XXIII. Since massaging the Jia Che, the neck bone has thinned, but a small accumulation remains at the Dazhui point. So, I pulled its root to extract it. The more I pulled, the higher it went, hardening the entire vertex. I thought the remaining accumulations were all ascending, so I pulled in front of the Keyuan. Pulling until fine...