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The *Yuanyang Jing* (Classic of Primal Yang) states: Frequently inhale qi through the nose, hold it in the mouth until full, stir the tongue against the lips and teeth, then swallow. Swallowing a thousand times a day is excellent. One should eat sparingly; excessive food causes qi to rebel and the hundred vessels (mai, meridians/channels) to close. When the hundred vessels are closed, qi cannot flow; when qi does not flow, illness arises. The *Xuan Shi* (Mysterious Manifestation) says: Will (Zhi) is the commander of qi; qi is the origin of the body. Those who excel preserve their life; those who fail lose their form. Therefore, the method of practicing qi involves eating less and self-restraint, moving the body to harmonize qi and blood, stopping when the qi is light, avoiding sudden movements or errors, and returning to normal, resembling the act of swallowing. Upright the body and form, focus the mind and intent, guard internally and externally, close all apertures above and below, let spirit circulate throughout the physical frame, and ensure smooth diffusion. Cultivate and guard the Guanyuan (CV-4) acupoint until it is full and substantial, so that various pathogens exit naturally. Peng Zu said: Frequently hold the breath and inhale qi from dawn until midday, then kneel, wipe the eyes, massage and knead the body, lick the lips and swallow saliva, practice qi dozens of times, then rise, walk, speak, and laugh. If occasionally tired or uneasy, perform Dao Yin (guiding and pulling exercises) with held breath to attack the afflicted area. Visualize the body, head, face, nine orifices, five zang organs, four limbs, and even the hair tips, ensuring sensation of qi flowing within. Starting from the nose and mouth, descending to the ends of the ten fingers, the true spirit becomes clear and harmonious, requiring no needles, herbs, moxibustion, or acupuncture. In all qi practices aimed at curing myriad diseases, direct intention to the site of the ailment. For headache, focus on the head; for foot pain, focus on the foot. Send harmonious qi to attack the site; as time passes, the ailment will naturally dissipate. For cold contracted from seasonal pathogens, hold the breath to induce sweating; once sweat appears, the whole-body condition resolves. Practicing and holding qi are essential for self-cultivation, but one must first understand the principles. It is advisable to be empty (fasting), not full. If qi stagnates and cannot flow freely, or if one consumes raw fish, raw vegetables, fatty meat, or harbors unremoved anger, joy, worry, or resentment before practicing qi, it may cause sores or lead to ascending qi (rebellious qi). All learning of qi practice should be gradual. Liu Jun'an said: Eating living qi and expelling dead qi allows for long existence. Inhaling through the nose is living qi; exhaling through the mouth is dead qi. Those unable to fully practice qi should exercise continuously from morning to night, slowly relaxing the exhalation, always inhaling through the nose and exhaling through the mouth, which is called "expelling the old and absorbing the new." The *Fuqi Jing* (Classic of Qi Consumption) states: The Dao is qi; preserving qi leads to attaining the Dao, and attaining the Dao leads to eternal existence. Spirit is essence; preserving essence leads to clarity, and clarity leads to longevity. Essence is the flow of blood vessels and the spiritual deity guarding the bones. Loss of essence leads to dry bones, and dry bones mean death. Thus, pursuing the Dao requires treasuring essence. From midnight to midday is the time of living qi; from midday to midnight is the time of dead qi. Frequently lie supine during the time of living qi, close the eyes, and make a fist (Gu Shi: like an infant's fist, with four fingers pressing the thumb). Hold the breath without breathing, count to two hundred in the mind, then exhale through the mouth. Increase the duration daily. This way, body and spirit are complete, and the five zang organs are peaceful. Being able to hold the breath for 250 counts makes the Huagai (eyebrows) bright, ears and eyes sharp, the whole body free of disease, and pathogens unable to invade. In all qi practices, inhale through the nose and exhale through the mouth, gently drawing it out, named Chang Xi (Long Respiration). There is one type of inhalation and six types of exhalation. The one inhalation is the intake. The six exhalations are Chui (blow), Hu (exhale), Xi (sigh), He (moan), Xu (whistle), and Si (hiss), all being methods of expelling air. Human respiration consists of one exhalation and one inhalation, which is the original number. To practice the method of Long Respiration exhalation: use Chui when cold, Hu when warm. These methods treat ailments specifically: Chui dispels wind, Hu dispels heat, Xi dispels vexation, He descends rebellious qi, Xu disperses stagnation, and Si resolves exhaustion. Humans in extreme fatigue often use Xu and Si. Daoist qi practitioners generally avoid Xu and Si; Xu and Si are the heart of Long Respiration. This method applies to both men and women and originates from immortal scriptures. Practitioners should first remove nasal hairs, which are considered the path for spirit communication. Do not absorb qi during heavy dew, evil winds, severe cold, or intense heat. The *Mingyi Lun* (Treatise on Clear Medicine) states: Diseases arise from the Five Labors. Once the Five Labors are established, the Heart and Kidney are damaged first. When Heart and Kidney receive pathogens, the fu organs and zang organs all become ill. The Five Labors are: 1. Labor of Will (Zhi), 2. Labor of Thought (Si), 3. Labor of Heart (Xin), 4. Labor of Worry (You), 5. Labor of Fatigue (Lao). The Five Labors generate the Six Extremes: 1. Extreme of Qi, 2. Extreme of Blood, 3. Extreme of Tendons, 4. Extreme of Bones, 5. Extreme of Essence, 6. Extreme of Marrow. The Six Extremes constitute the Seven Injuries; the Seven Injuries transform into the Seven Pains, which become diseases. Modern people have much pathogenic qi and little righteous qi. They suffer from forgetfulness, sadness, lack of appetite, failure to build flesh, dull complexion, and white, brittle hair. Severe cases result in Wind Syndrome, hemiplegia, tendon contraction, limb spasms and contractures, blockage of the hundred joints, emaciation, shortness of breath, and lower back and leg pain. This is caused by early marriage, excessive sexual activity, deficiency of blood and qi, and extreme fatigue. All diseases originate from the five zang organs; one must recognize the root. Those who do not recognize the root should not practice these methods. For Heart disease, where the body feels hot or cold, use Hu and Chui to expel the pathogen. For Lung disease, characterized by chest and back distension, use Xu to expel the pathogen. For Spleen disease, characterized by wandering wind sensations, itching, pain, and oppression, use Xi to expel the pathogen. For Liver disease, characterized by eye pain, sorrow, and unhappiness, use He to expel the pathogen. The above twelve qi-regulating methods are based on inhaling through the nose and exhaling through the mouth, allowing the sound of qi to accompany the characters Chui, Hu, Xu, He, Xi, and Si. If patients follow this method with reverence and concentration, there will be no failure; it is a vital technique for curing disease and prolonging life.