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Huangfu Long encountered the Green Ox Daoist Feng Junda, who taught him: The body should be kept in a state of constant but moderate exertion, avoiding overwork; diet should be regulated, reducing intake of rich, fatty, sour, and salty foods; one should reduce excessive thinking and control anger and joy; sexual activity should be practiced with caution.

The *Baopuzi* states: Some people do not fall ill because they each have their own methods of regulation and preservation. In preserving life, one should not eat until full, nor sleep excessively, nor lie down under the stars or moon. The *Bi Zhuan* (Separate Biography) of Liu Gen says: Take the teeth of a seven-year-old boy and the hair of a girl, mix them with one's own head dandruff, burn them into ash, and ingest it. Doing this for one year will prevent the feeling of aging; frequent practice can restore youthful appearance to the elderly. (From *Taiping Yulan*)

In the world, there are those who are emaciated yet live long lives, and those who are robust yet die suddenly. If the Yuan Qi (Primal Qi) still exists, being emaciated is harmless; if the Yuan Qi has already been depleted, even robustness becomes dangerous. Therefore, those skilled in health preservation carefully regulate their daily routine and diet, use Daoyin (guiding and pulling exercises) to move the joints, exhale the old and inhale the new. When medication is unavoidable, they select high-quality, mild-natured herbs that can be taken for a long time without harm, thereby keeping the Zang-Fu organs (Five Viscera) in harmony and extending lifespan. Those unskilled in health preservation disregard the benefits of careful regulation, delay the effects of Tu Na (exhaling stale air and inhaling fresh energy), despise superior medicines while using inferior ones, damage the True Qi (Zhen Qi) while boosting false Yang, causing the root to become precarious, making collapse and death imminent. (From Su Shi's writings)

Shen (Spirit) is the child of Qi (Vital Energy); Qi is the mother of Shen; Xing (Form/Body) is the chamber of Shen. When Qi is clear, Shen is vibrant; when Qi is turbid, Shen is dull; when Qi is chaotic, Shen is fatigued; when Qi declines, Shen departs; when the chamber is empty, Shen decays. Humans take Qi as the Dao (Way); the Dao takes Qi as Life. Since Sheng (Life) and Dao coexist, one can achieve longevity and prolonged vision.

Laozi said: The phenomena of Qi change like Heaven and Earth, unpredictable and unfathomable. Yang Dragon and Yin Tiger, Wood Fluid and Metal Essence, these two energies intersect and refine to form what is called Wai Dan (External Elixir). Containing harmony and refining the viscera, exhaling the old and inhaling the new, entering the upper Ni Wan Palace, descending to the lower Dantian, practicing continuously, paying respects to the Jiang Gong (Crimson Palace), gathering the Five Stones to nourish the Hundred Spirits—this is called Nei Dan (Internal Elixir). Practitioners of the Dao find that Nei Dan extends life, while Wai Dan enables ascension to immortality. If Nei Dan is achieved but Wai Dan does not respond, or if Wai Dan responds but Nei Dan is insufficient, neither has reached the state of ascension.

The Six Qi correspond to specific sounds: Fei (Lung) governs "He", Xin (Heart) governs "Xu", Gan (Liver) governs "Hu", Pi (Spleen) governs "Chui", Shen (Kidney) governs "Xi", and San Jiao (Triple Burner) governs "Si". The San Jiao models itself on the Thirty-Six Qi, distributing them through the Six Fu Organs (Six Hollow Organs), facilitating the passage of water and grain, and regulating the form and spirit.

To nurture Shen, one must first nurture Qi; to nurture Qi, one must first nurture the Brain; to nurture the Brain, one must first nurture Jing (Essence); to nurture Jing, one must first nurture Blood; to nurture Blood, one must first nurture Water. The concept of "Nine Returns and Seven Revolutions" refers broadly to one year, or narrowly to one day. The Big Dipper completes one circuit of the heavens in a day and night. From Yin hour to Shen hour constitutes the "Seven Revolutions," returning to Kun position constitutes the "Nine Returns."