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24. Prone position, eyes looking towards the heels of both feet, extend the waist, inhale through the nose, inhale to capacity seven times. This can eliminate tendon pain (tendinous spasm), cramps, and soreness in the feet.

25. Supine position, extend both arms, spread the heels outward, bring the toes together, also inhale through the nose, inhale to capacity seven times. This can eliminate coldness in both knees and pain in the tibiae.

26. Supine position, straighten both legs and arms, bring the heels of both feet together, also inhale through the nose, inhale to capacity seven times. This can treat muscle paralysis, numbness with loss of sensation, and coldness in the lower legs.

27. Supine position, extend both hands and feet, place the heels of both feet to the left. Inhale through the nose, inhale to capacity seven times. This can eliminate discomfort in the stomach and relieve the bitterness of vomiting after eating.

28. Squatting sitting position, extend the waist, use both hands to pull the heels of both feet, inhale through the nose, inhale to capacity seven times, then place both hands on the knees. This can dispel Bi syndrome (painful obstruction) and stop vomiting.

29. Supine position, extend both hands and feet, lift the toes, inhale through the nose, perform seven breaths to capacity. This can eliminate severe, cramping abdominal pain.

30. Supine position, hook the big toe of the right foot with the heel of the left foot, inhale through the nose, inhale to capacity seven times. This can treat Jue Ni (cold limbs or syncope). For those who cannot perform this exercise due to illness, cross the heels without hooking the big toe, and inhale according to the method described above.

31. Supine position, hook the big toe of the left foot with the heel of the right foot, inhale through the nose, inhale to capacity seven times. This can eliminate whole-body numbness.

32. When the disease is on the left side, sit upright and extend the waist, look to the left, and slowly inhale through the mouth and swallow approximately dozens of times. While swallowing the Qi, close the eyes and gaze inward and upward.

33. For diseases involving accumulation below the heart, sit upright and extend the waist, raise the head towards the sun, slowly inhale through the mouth, swallow approximately thirty times, then stop. It is suitable to keep the eyes open while practicing.

34. When the disease is on the right side, sit upright and extend the waist, look to the right, and slowly inhale through the mouth, swallowing slowly dozens of times. Keep the eyes open while practicing.

Summary:
Wang Ziqiao was an ancient Qigong master. "Yunji Qiqian" records: "Wang Ziqiao was from Hedong. During the reign of Emperor Ming of Han, he served as a Lang (Attendant) in the Department of State Affairs and was sent out as the Magistrate of Ye County. According to Han law, local officials within the capital jurisdiction were required to return to court for audience on the first day of each month. Every time Wang Ziqiao appeared, no traces of carriages or horses were seen, which caused surprise. Emperor Ming secretly ordered astrologers to observe the heavens, and they saw two wild ducks flying in from the southeast. A net captured one shoe, and people at the time marveled at this."

Although the Wang Ziqiao Daoyin method consists of thirty-four sections, its essence lies in the "Eight Spirits Daoyin Method." The so-called "Eight Spirits" here refer to: Heart, Liver, Spleen, Lung, Kidney, Gallbladder, Stomach, and Small Intestine. The Liver stores Hun (Ethereal Soul), the Lung stores Po (Corporeal Soul), the Heart stores Shen (Spirit), the Spleen stores Yi (Intellect), and the Kidney stores Jing (Essence). These are the dwellings of the human spirit, hence called Shen She (Spirit Residence) or Shen Zang (Spirit Viscera). "Zang" refers to the organs where images are stored. The Gallbladder and Liver are exterior-interior paired; it is the pathway for the Hun to enter and exit. The Small Intestine and Heart are exterior-interior paired; it is the pathway for the Shen to enter and exit. The Stomach and Spleen are exterior-interior paired; it is the pathway for the Yi to enter and exit. Therefore, Wang Ziqiao grouped them together, calling them the Eight Spirit Viscera. He provided a generalized description of their approximate shapes, colors, positions, lengths, and sizes, aiming to provide imagery for "Nei Guan" (Inner Observation) during practice, guiding Qi to enter their respective locations.

1. Nei Guan Method (Inner Observation)
Also known as Nei Shi (Inner Vision), Guan Xiang (Observing Images), or Cun Xiang Fa (Visualization Method). Although these methods have some differences, their purpose is to use mental intention to imagine and visually observe specific parts of the body and viscera internally. By guiding internal Qi to these locations, it attacks diseases or unblocks stagnation. Nei Guan typically observes viscera, Dantian (Energy Center), meridians, and pathogenic Qi. The Wang Ziqiao Eight Spirits Daoyin method advocates observing the eight viscera: Heart, Liver, Spleen, Lung, Kidney, Stomach, Gallbladder, and Small Intestine. The method of inner vision is: First, perform Tu Na (breathing exercises) to generate internal Qi, then guide the Qi from top to bottom according to the sequence: throat, trachea → Lung → Heart → Liver → Gallbladder → Spleen → Stomach → Kidney. Guide Qi to each viscera, moving from one to another in order. After reaching all eight viscera, repeat the sequence. Continue guiding Qi to these viscera until completion. Do not rush or force prolonged breathing; with persistent practice, the skill will naturally become deep and continuous, flowing between viscera. This harmonizes the viscera, strengthens Essence and Qi, and leaves no room for pathogenic factors. On this basis, Qi can be further guided to the legs and feet, warming them until heat and Qi arrival are felt, marking the completion of great achievement. What disease would remain incurable? The key to moving Qi and intention is subtlety and minuteness, existing in a state of "as if present, as if absent," reaching a realm of self-forgetfulness.
"The Yinfu Jing" states: "The mechanism lies in the eyes," believing that the eyes belong to Yang. Using the eyes to observe viscera internally stimulates visceral Qi mechanism and activates blood and Qi. Wang Ziqiao believed that closing the eyes for observation is tonification (Bu), while opening the eyes is sedation (Xie), thus saying: "For deficiency patterns, close the eyes; for excess patterns, open the eyes."

2. Tonification and Sedation via Inhalation and Exhalation
Exhaling is outgoing Qi, inhaling is incoming Qi. In the Qing Dynasty, Xue Yanggui's "Meihua Wen Da" stated: "A person's inhalation and exhalation are of great significance; upon inhalation, the Qi of Heaven and Earth returns to me; upon exhalation, my Qi returns to Heaven and Earth." Thus, "Shengji Zonglu" states: "Incoming Qi is Yin, outgoing Qi is Yang." Wang Ziqiao considered "inhaling Qi through the mouth and exhaling through the nose" as Tonification (Bu); "closing the mouth, warming the Qi, and swallowing it" as Sedation (Xie). He advocated practicing according to the principle of "Tonify deficiency, sedate excess." "Jingyue Quanshu" points out: "Those with weak Yang cannot exhale properly; those with weak Yin cannot inhale properly." These insights reflect the ancient belief that the core of respiratory tonification and sedation is regulating Yin and Yang. For Yang deficiency and Qi insufficiency, one should inhale more and exhale less, using Yin to support Yang, hence named Tonification, because incoming Qi is Yin. For Yin deficiency and Essence insufficiency, one should inhale less and exhale more, using Yang to nourish Yin, because outgoing Qi is Yang. For individuals with Yang excess, excessive inhalation can drain and calm Yang, hence named Sedation. Of course, these are views of one school; opinions vary among different schools, provided for reference only.