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The method of Daoyin (guiding and pulling) and Xingqi (circulating qi) by Master Ning is used to eliminate various diseases and enable one to live a long life without premature aging.
One should frequently focus the mind on a single point, thereby returning the true yuan qi (original vital energy) to the Dantian (Elixir Field). This is because "Dan" (referring to the essence and qi that generate the human body) is the fundamental basis for life generation and nourishment, while the consumption of "Dan" is the cause of premature aging and death. If the essence is intact, it extends longevity; if it dissipates, the body decays. Therefore, the function of Daoyin is to remove all pathogenic factors from the limbs and joints, allowing the righteous qi (healthy energy) to remain within the body. For those who can practice with sincerity, diligence, and perseverance, applying this method continuously day and night during movements and speech, their bones and joints will become strong, thereby curing various diseases. If one suddenly suffers from wind-stroke (stroke), or has chronic conditions such as Bi syndrome (obstruction causing pain/numbness), ulcers, hemiplegia, deafness, dizziness, epilepsy, rebellious qi (qi rushing upward), or severe lower back and spine pain, one can follow the illustrations in the Daoyin charts, targeting the specific location of the illness, to perform Xingqi and Daoyin, using intention to expel these pathogens.
The function of Xingqi is to tonify the interior (internal organs); the function of Daoyin is to treat diseases of the four limbs. This is the natural way; as long as one practices diligently, one can coexist and be preserved alongside Heaven and Earth.

[Commentary]
Master Ning's Daoyin and Xingqi method can eliminate hundred diseases, extend life, and allow one to live long without premature decline.
The core of this method is: frequently keep the spirit inwardly guarded, and return the true yuan qi to the Dantian. This is because "Dan" (the essence and qi generating the human body) is the root of growth and nourishment, whereas the depletion of "Dan" leads to premature aging and death. To rescue the body from premature aging, one must cultivate Jing (essence), Shen (spirit), and Qi (energy), unifying them into one. Returning them to the Dantian preserves the "Dan" qi, extending life; depleting it causes premature decay. Daoyin eliminates various pathogenic factors from the limbs and joints, allowing righteous qi to reside within. By practicing diligently with sincerity and personal effort, at any time during movement or speech, day or night, one can strengthen the joints and cure diseases. If one suddenly contracts wind-stroke, or suffers from chronic pathogenic retention causing Bi obstruction, hemiplegia, deafness, dizziness, epilepsy, cough with rebellious qi, or back pain, one can select appropriate techniques based on the Daoyin illustrations and the specific site of the disease, performing Xingqi and Daoyin, guiding internal qi via intention to the diseased area to expel the pathology.
The role of Xingqi is to tonify the interior, while Daoyin treats limb disorders. Diligent practice following natural principles ensures preservation alongside Heaven and Earth, leading to health and longevity.

Summary:
The *Yunji Qiqian* states: "Master Ning was an immortal of antiquity. Before the time of the Yellow Emperor, he often traveled beyond the Four Seas, beneath Mount Kunlun, in lands of orchid sand... He lay on the sand for over a hundred years, then rose abruptly, his appearance restored to its original state." It also says: "Master Ning was a person of the Yellow Emperor's era, serving as Tao Zheng (official in charge of pottery), capable of surrounding himself with fire and rising/falling with the smoke, without his clothes being scorched." Thus, Master Ning was one of the ancient health cultivators, regarded as an immortal by Daoism and passed down through legend.
This passage briefly elucidates the basic theory and methods of Daoist Daoyin: "Frequently focus the mind on one, to return to the Dantian."
"Frequently focus the mind on one": The *Laozi* states, "The Dao produces One, One produces Two, Two produces Three, Three produces all things." Here, "One" refers to the root of the Dao and the beginning of Qi. For longevity, one must cultivate this fundamental root. Thus, *Guanzi · Baixin* says, "Internally consolidating the One allows for longevity." Nian Yi (thinking of One) is Shou Yi (guarding the One), also called Bao Yi (embracing the One) or Xiu Yi (cultivating the One). "One" is the generative essence and qi of humans, i.e., True Yin and Primordial Yang, also known as Zhen Qi (True Qi), Yuan Qi (Original Qi), or Zheng Qi (Righteous Qi). Nian Yi means mental concentration and cultivating true yuan qi; simply put, it is guarding the spirit inwardly and embracing the primordial qi, achieving the unity of Jing, Qi, and Shen, so all three are nourished. This is the highest realm pursued by ancient health cultivators. Therefore, this text takes "Frequently focus the mind on one" as the guideline, requiring practitioners to constantly think of "One" and concentrate on it.
"To return to the Dantian": Daoism refers to the innate essence that generates humans and the acquired essence and qi that nourish them—including essence from air and grains—as "Dan" or "Golden Dan," considering Dan the root of human generation and nourishment. The *Wushang Yuhuang Xinyin Miaojing* states that humans are "spiritual if they obtain Dan, perilous if they do not; Dan is within the body, neither white nor blue." The *Tianxian Zhengli* points out: "Golden Dan is True Yang Original Qi," and "The Dao of Immortality takes Jing, Qi, and Shen as the three primary medicines, likening the cultivation of their unity to refining medicine; the principle is most subtle, and the method most secret." The goal of cultivating the mind and nurturing nature is to nourish Jing, Qi, and Shen, unify them, and return them to the Dantian to extend life. Fundamentally, the "Dantian" is the "land" where the body stores and grows the "inner elixir," the place where True Yin and Primordial Yang enter, exit, and grow. Views on the location of the "Dantian" vary among ancients and moderns, citing distances such as one cun, 1.2 cun, two cun, or 2.5 cun below the navel, or distinguishing Upper, Middle, and Lower Dantians. However, essentially, one need not adhere strictly to specific measurements but should focus on the actual site of entry and exit. For most people, true yuan qi enters and exits in the lower abdomen below the navel. When focusing intention on the Dantian, one should simply concentrate on the lower abdomen below the navel. Once the qi returns to the Dantian and sensory transmission phenomena occur—such as feelings of qi movement, dispersion, heat, or fullness—one will naturally know its location. Thus, the text emphasizes pursuing the "natural way." When cultivation achieves the unity of Jing, Qi, and Shen, and the internal "Dan" regenerates and returns to the "Dantian," one can be saved from decay and premature death, hence the text says: "Dan generates life, returning saves; integrity extends years, loss leads to decay."
This passage also indicates that the main function of Xingqi is to tonify the interior, while Daoyin primarily regulates the limbs. Tonifying the interior means regulating the zang-fu organs within. Cultivation values sincere and diligent practice without rigid form; one can find time to practice during daily activities and conversations, day or night. Beginners can also refer to drawn Daoyin charts to perform Xingqi and Daoyin according to their conditions. Regrettably, the Daoyin chart for this method has long been lost. However, judging from the *Daoyin Tu* unearthed at Mawangdui in Changsha, the ancients attached great importance to drawing action diagrams when transmitting Daoyin techniques, for students to imitate.