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Human life takes Qi (vital energy) as its root, respiration as its origin, the Heart as its foundation, and the Kidney as its stalk. Heaven and Earth are eighty-four thousand li apart; the distance between the human Heart and the Kidney is eight cun four fen. The "Kidney" here refers to the inner Kidney, located one cun three fen below the umbilicus. Between them lies a vessel that connects the floating and sinking of Yuan Qi (original vital energy). Respiration governs all vessels: upon exhalation, all vessels open; upon inhalation, all vessels close. The creative transformation of Heaven and Earth does not exceed the two characters of "respiration." If respiration remains between the Heart and Kidney, Qi and Blood will naturally flow smoothly, Yuan Qi will naturally consolidate, the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) will not become excessive, and various diseases will vanish without treatment. As stated in the *Huangdi Neijing* (Yellow Emperor's Inner Canon): "Yin Qi, when still, stores the Spirit; when agitated, it dissipates." Therefore, the internal cultivation practice emphasizes nothing more than the character "Stillness."

The method of regulating respiration penetrates the great teachings of the Three Teachings (Confucianism, Buddhism, Daoism); on a grand scale, it leads to the Dao, and on a small scale, it sustains life. When respiration is regulated, the Mind settles, True Qi flows back and forth, and one can naturally appropriate the creative transformations of Heaven and Earth. Every breath returns to the root, which is the stalk of life. Thus, Shakyamuni Buddha taught to gaze at the tip of the nose and count the in-breaths and out-breaths, which is the initial gate of Zhi-Guan (Calm-Abiding and Insight) meditation. Wang Longxi said: "Ancient perfected humans had respiration but no sleep," hence the phrase "entering rest at dusk." The method of evening rest should be practiced at dusk: ears hear no external sounds, eyes see no external objects, limbs do not move, and the mind holds no thoughts. Like preserving a fire ember, the Pre-Heaven Original Spirit and Original Qi nurture each other; True Intention is continuous, opening and closing naturally, merging with the Void, thus sharing longevity with the Void. People today are busy and disturbed all day long; their spark of spiritual light is entirely obscured by turbid Qi, leaving them spiritually exhausted. They rely on sleep at night to suffice for one day's use. Li Dongyuan said: "At midnight, gather the Mind and sit quietly for a moment; this is the key to generating Yuan Qi throughout the body."

Accumulating Spirit generates Qi; accumulating Qi generates Jing (Essence). This is the process from Non-Being to Being. Refining Jing into Qi, refining Qi into Spirit, and refining Spirit back into Void—this is the process from Being to Non-Being.

The method of counting breaths is intended to gather the Mind. If the Mind focuses on counting, it will not scatter. (If the Mind and Breath support each other and distracting thoughts do not arise, stop counting and let nature take its course.) At the times of Zi, Wu, Mao, and You, or at any time, in a quiet room, spread thick mats on the bed, loosen clothes and belts, keep the body straight, relax the body completely, leaning neither left nor right nor bending. Sit cross-legged, close your eyes and gaze at the navel, plug ears with cotton, cut off thoughts, breathe freely, moving up and down between the Heart and Kidney. Do not strain nor be too slow; let it be natural. After sitting for the duration of one incense stick, you will feel that the breath from mouth and nose is no longer coarse, becoming gradually gentle. After another incense stick, you will feel that the breath seems to have no entry or exit. Then slowly extend your legs, open your eyes, remove the earplugs, and walk a few steps off the bed. Lie back on the bed and sleep briefly. Upon rising, drink half a bowl of thin porridge. Avoid labor, annoyance, or anger, lest they damage the efficacy of the stillness practice. Practice diligently according to this method every day, and within two months, effects will naturally appear.

The Classics say: "Tranquil and void, True Qi follows; Spirit guards inwardly, how can disease arise?" The *Taixi Jing* (Classic of Fetal Breathing) says: "When Qi enters the body, it is called Life; when Spirit leaves the form, it is called Death." Those who understand Spirit and Qi can achieve longevity. By firmly guarding the Void, one nourishes Spirit and Qi. Where Spirit goes, Qi goes; where Spirit moves, Qi moves. If one desires longevity, Spirit and Qi must be focused. Qiu Changchun said: "If even a hair's breadth of breath is unsettled, life is not yet one's own." The *Xianjing* (Immortal Classic) states: "Humans exist within Qi, just as fish exist in water. A fish dies instantly without water; a person perishes instantly without Qi. Spirit is Nature, Qi is Destiny. If Spirit does not stray outward, Qi naturally settles." It also says: "As long as one part of Yang Qi remains undissipated, death does not occur." Li Dongyuan said: "Qi is the ancestor of Spirit; Spirit is the child of Qi. Qi is the root and stalk of Spirit and Essence." Sang Yuzi said: "Jing transforms into Qi; when Qi transforms, Spirit gathers. When Yuan Qi is full, Spirit is necessarily complete." Worry and disturbance move the center, causing knowledge and perception to temporarily decline; Qi may also fail to reach everywhere. Qi is like a mother, Spirit like a son; summoning Qi through Spirit is like a mother calling her son.

The *Lingshu* (Spiritual Pivot) states: "If entry and exit cease, the Spirit mechanism vanishes; if ascent and descent stop, the Qi establishment stands alone and in danger." (This refers to what the Classic calls: rooted internally, named the Spirit Mechanism; when Spirit departs, the mechanism rests. Rooted externally, named the Qi Establishment; when Qi stops, transformation ends.) Therefore, without entry and exit, there is no growth, maturity, aging, and death; without ascent and descent, there is no growth, transformation, harvesting, and storage. Thus, ascent, descent, entry, and exit are possessed by no vessel that lacks them. (Sentient and non-sentient beings all possess these four functions.) Therefore, the vessel is the realm of generation and transformation. (Anything with form is called a vessel.) When the vessel scatters and divides, generation and transformation cease. (Human life has limits; when the vessel scatters and divides, Yang Qi returns to Heaven, Yin returns to Earth, and generation and transformation cease.) Hence, there is no entry and exit that does not occur, no ascent and descent that does not happen. Transformations vary in size; periods vary in length. The existence of these four requires constant adherence to ascent, descent, entry, and exit. Deviation from normality brings disaster. Thus it is said: "Formless, there is no harm"; this is what is meant.

Post-Heaven Qi and Pre-Heaven Qi originate from the same source but have different names. Pre-Heaven Qi swirls in formlessness, while Post-Heaven Qi is visible with form, yet essentially they are one. Thus it is said: "Harvest the Pre-Heaven, refine the Post-Heaven; mutual restriction and transformation lead to becoming an Immortal." Those skilled in nurturing Qi walk slowly and steadily, stand firmly and respectfully, sit upright and straight, speak low and harmoniously, keeping the body always in the Great Harmony and Primal Qi. Over time, one naturally acquires the demeanor of sages and worthies. There are four phases of respiration. Respiration with sound is Wind, not Breath; guarding Wind leads to scattering. Respiration without sound but with nasal obstruction is Panting, not Breath; guarding Panting leads to stagnation. Respiration without sound or obstruction, but with traceable movement, is Qi, not Breath; guarding Qi leads to fatigue. The so-called "Breath" is without sound or obstruction, without entry or exit, continuous and dense, seeming to exist and yet not, with the Mind not attached to phenomena, devoid of self and others, with Spirit and Qi supporting each other. This is the phase of Breath. What other breath needs regulation to reach this state? Then Spirit naturally returns, Breath naturally settles, Mind and Breath depend on each other, Water and Fire interact, every breath returns to the root—the Mother of the Golden Elixir.

The Sixteen-Character Mantra states: "Upon inhalation, lift; Qi returns to the navel with every breath. Upon lifting, swallow; Water and Fire meet." Regardless of walking, standing, sitting, or lying, stir the tongue in the Hua Chi (Sacred Pool, i.e., mouth), press against the upper palate, generate saliva in the mouth, and swallow audibly. Swallowing loudly harmonizes all vessels. Inhale one mouthful of clear Qi through the nose, using intention and visual focus to send it together to one cun three fen below the umbilicus, holding it briefly for a moment—this is one inhalation. Then, gently tighten the lower region as if holding stool, using intention and visual focus to lift from the Tailbone (Weilü), up through the Double Passes of the Spine (Jiaji), until the Jade Pillow (Yuzhen), penetrating into the Niwan Palace—this is one exhalation. Cycle repeatedly. Having saliva when swallowing is excellent; even without saliva, swallow with effort. Do not limit quantity; just practice daily without interruption. Long-term practice strengthens spirit and vitality, preventing all diseases. This is the method of True Water irrigating the Spiritual Root.

Whenever the Mind is still, Spirit is joyful; when Spirit is joyful, fortune arises. Humans can transform toxicity to save lives and nurture Joyful Spirit to prolong life, thereby removing bodily disasters and eliminating human afflictions. Hair should be combed often, face rubbed often, chest protected often, eyes exercised often, ears focused often, mouth closed often, teeth tapped often, Qi lifted often, saliva swallowed often, turbidity expelled via sighing often, back kept warm often, abdomen massaged often, scrotum wrapped often, joints moved often, skin bathed often, and matters of major and minor importance should be met with silence. Men experience Tian Gui (heavenly water/menstrual-like essence) at age sixteen; women at age fourteen. Premature intercourse damages Tian Yuan (Heavenly Origin), violating Heavenly principles. Men lose Tian Gui at age sixty-four; women at age forty-nine. Without the production of Jing and Blood, indulgence in sexual activity shortens one's lifespan. Human blood permeates all bones and tissues. When desire arises, blood from the whole body converges to the Mingmen (Gate of Life), transforms into Jing, and is discharged. Jing is the support of Spirit, like fish relying on water, or fog covering an abyss. Without knowing moderation, all vessels wither. Excessive sexual heat inevitably damages Kidney Yuan. Even if external emission does not occur, Jing has already left its palace. Certain drops of true Jing will overflow along with the flaccidity of Yang, like smoke and flame from fire—how can they return to the firewood?!