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Commentary states: The art of immortals' qi ingestion is not recorded in ancient prescriptions. Although texts such as the *Huangting Jing* (Yellow Court Classic), *Neijing Jing* (Inner Landscape Classic), and *Yuhan Yinshu* (Hidden Book of the Jade Box) exist in the world, learners often fail to grasp the essentials. Therefore, the methods of qi ingestion are mostly transmitted orally and taught through heart-to-heart instruction. Some practice from the Zi hour to the Si hour, some drink the saliva produced in the mouth (referred to as "Jade Pool Saliva"), some perform Tu Na Xin (expelling the old and absorbing the new), Dao Yin An Qiao (a health-preserving method combining breathing with limb movements), some consume the essence of the sun and moon, and some close the orifices to prevent the leakage of qi. Generally speaking, qi is carried by the physical form, and the form is filled by qi. When qi and form are harmonious and mutually supportive, longevity is naturally achieved. This is what is meant by preserving one's inherent harmony and aligning with the Great Harmony of heaven and earth.

Chisongzi stated in the "Preface on Qi Ingestion": The Way of Heaven is long and vast, and all things are unequal. Human life is the most precious, sharing the same level with Yin and Yang. The Way of Heaven is broad and flat; those who cultivate it do not lose their way. Why do people remain stubbornly ignorant, wandering back and forth? Life is short, ending before one can even touch the ground with their heels, leading to premature decline and death. Life and death interact, causing weeping and sorrow. Why not practice qi ingestion and dwell with the immortals? The scriptures say: There is no greater blessing than life, and no greater disaster than death. If you wish for long life, your abdomen should be clear; if you wish for immortality, your intestines should have no residue. Thus, those who eat grains possess wisdom, while those who ingest qi attain spiritual clarity. Therefore, it is said that abstaining from grain food is the path to life, and returning essence through Yin and Yang is a precious treasure. Consistent practice leads to eternal longevity. Why indulge desires and hasten aging? Immortals practice qi ingestion, typically choosing the second and third months of spring, specifically the 9th, 18th, and 27th days, or days such as Jiachen, Yisi, Bingchen, and Dingsi which are considered auspicious for growth and completion. This is optimal.

Regarding the practice of moving qi, one should choose a secluded place in the mountains or forests, near a stream flowing eastward, in a sunny location. Bathe with decoction of orchids. Use cinnabar ink to write on the "Jade Room" (which refers to the Dantian, located three cun below the navel) to mark a square area of one cun as the Dantian position. Focus intensely on the Jade Room, visualize the Dantian internally, and guide the inhaled qi to the Dantian. Additionally, remove nasal hairs first. Lie supine, with feet separated by five cun and arms five cun away from the body. Close eyes and make fists (Gegu, similar to an infant's clenched hand). Use a pillow made of cattail leaves, three cun high. If there is illness in the chest, raise the pillow to seven cun; if the illness is below the navel, remove the pillow. During qi practice, avoid eating raw vegetables and pungent or foul-smelling foods.

The method of grain-abstaining qi practice involves reducing food intake by one bite per day. After ten days, one can stop eating. If hunger becomes painful after two days without food, take nine good dates and nine pieces of Atractylodes cake (one cun square) to eat. Do not exceed this amount in a day and night. If not hungry, do not eat. Drink water, five sheng or three sheng per day, but do not cease entirely. Keep date pits in the mouth to cherish Yuan Qi (vital energy) and generate saliva.

The scriptures state: The Dao is Qi; cherishing Qi leads to attaining the Dao, and attaining the Dao leads to long life. Essence is Spirit; treasuring Essence leads to spiritual clarity, and spiritual clarity leads to enduring existence. Moving Qi is also called refining Qi. The method is to lie straight, rinse the mouth slowly, and swallow the saliva (Liquor Spring refers to the Hua Chi, i.e., oral saliva). Inhale slightly through the nose and guide it slowly, without letting the Qi become overly full. After five breaths, exhale one breath. Count using bent fingers until reaching ninety breaths. If the body feels severely restless and distended, stretch frequently. After stretching, resume practice. Four times nine equals three hundred and sixty breaths constitute one cycle. Over time, various diseases will naturally disappear. After exhalation, when inhaling again, first exhale slightly, moving gently back and forth, repeating this several times, then inhale through the nose. Otherwise, Qi may rebel upwards. Generally, inhalation causes Qi to rise, and exhalation causes Qi to flow downward. Eventually, one will feel Qi circulating throughout the body. If Qi movement is unstable and mental fatigue sets in, refine Qi with ninety breaths as one segment, and two hundred and seventy breaths (three times nine) as one cycle. Move Qi to fill the Zang organs, preventing excessive loss of Qi. Retain Qi internally and swallow saliva every ninety breaths. If the count is insufficient, replenish another ninety breaths. Three times nine is sufficient; there is no fixed number. Visualize Qi rising along the hairline to the peak and flowing into the four limbs, making them warm, descending to the Zusanli acupoint. The scriptures state: Practice Qi movement from the 1st to the 15th day of the lunar month, visualizing Qi exiting from the ten fingertips; from the 16th to the 30th day, visualize Qi exiting from the ten toes. Over time, Qi will naturally connect to the hands and feet. Persistent practice makes the body light and strong, the Qi meridians soft, and Ying and Wei (Nutritive and Defensive Qi) smooth. The path to long life lies in Qi movement. The spirit turtle survives long because it ingests Qi. After practicing Qi movement, if one wishes to eat again, start with rice soup, increasing by one bite daily. After ten days, soft rice can be eaten, but avoid overeating.

The scriptures state: Initially, Qi movement may cause discomfort, such as coughing or cold limbs. However, with prolonged practice, benefits increase daily. Three hundred and sixty breaths (four times nine) make the body feel like loose clothing, joints relaxing. Eventually, Qi circulates in the body, nourishing the whole, moisturizing the skin, filling the five Zang and six Fu organs, and eliminating hundred diseases.

When beginning Qi movement, first stabilize the body and harmonize the form. If Qi is unharmonized or the body is unsettled, pause. Proceed only when harmonized. When Qi arrives, the form stabilizes; when the form stabilizes, nasal breathing harmonizes; when nasal breathing harmonizes, clear Qi arrives; when clear Qi arrives, the body feels warm; when the body feels warm, sweating occurs. Do not rise immediately. Calmly nurture Qi, aiming for duration.

In all Qi practices, avoid anger, worry, or sorrow in the mind. Anger and worry disrupt Qi, causing rebellion. Only focused contemplation brings righteous Qi. When righteous Qi arrives, the mouth tastes sweet and fragrant; saliva generates spontaneously; nasal breathing becomes long and subtle; the five Zang organs become peaceful; Qi follows its proper order. Practicing according to these methods ensures long life.

The method of Qi movement involves inhaling slightly through the nose and exhaling through the mouth, known as "Long Breath." Inhalation has one type: inhaling. Exhalation has six types: Hu (呼), Chui (吹), Xi (嘻), He (呵), Xu (嘘), and Si (呬). Normal breathing consists of one inhalation and one exhalation, lacking these six variations. In Daoist practice, use Chui in cold weather and Hu in warm weather. Chui dispels heat; Hu dispels wind; He dispels vexation; Xi descends Qi; Xu disperses stagnation; Si resolves exhaustion. People often use Xu and Si to relieve fatigue, but these are taboo in Long Breath and disliked by Daoists.

To achieve long life, one must understand the "San Yi" (Three Ones). The Upper One is in the Niwan Palace (brain); the Middle One is in the Jiang Palace (heart); the Lower One is in the Dantian. Cultivators must know this. From midnight to noon is Sheng Qi (Vital Qi); from noon to Ren Ding (late night) is Si Qi (Dead Qi). During Vital Qi times, lie down strongly with eyes closed, hold fists, keep mouth closed, and hold breath, counting mentally to two hundred. Then exhale slightly through the mouth. Increase this number daily. At two hundred and fifty, the Jiang Palace is secured, Niwan is full, and the Dantian forms. At three hundred, the Huagai is bright, ears and eyes are clear, the body is disease-free, and evil cannot invade, ensuring immortality.

The method of holding breath involves inhaling slightly through the nose, counting, then exhaling slightly through the mouth. After a small exhale, inhale slightly again through the nose and swallow. Repeat several times, then exhale fully. Stop eating when hungry, maintaining grain abstinence for a long time. If breath-holding reaches fifteen hundred, Qi enters only through the nose, circulates through the four limbs, and does not exit through the mouth. Persistent practice achieves the Dao of Immortality.

Practicing Five Elements Qi:
In Spring, on Bing days at Si hour, ingest Qi one hundred and twenty times, directing it to the Heart to let Heart overcome Lung, protecting Liver from Lung injury. This nourishes the Liver (Nine Bing days in Spring, totaling 1,080 ingestions).
In Summer, on Wu days at Wei hour, ingest Qi one hundred and twenty times, aiding Spleen to overcome Kidney, protecting Heart from Kidney injury (same count).
In Late Summer, on Geng days at Shen hour, ingest Qi one hundred and twenty times, aiding Lung to overcome Liver, protecting Spleen from Liver injury (Three Wu days per month, totaling 360 ingestions).
In Autumn, on Ren days at Hai hour, ingest Qi one hundred and twenty times, aiding Kidney to overcome Heart, protecting Lung from Heart injury (Nine Ren days in Autumn, same practice).
In Winter, on Jia days at Yin hour, ingest Qi one hundred and twenty times, aiding Liver to overcome Spleen, protecting Kidney from Spleen injury. This is the key method of Five Elements Qi ingestion. Each season has 1,080 ingestions, nourishing respective organs cyclically without mutual destruction. Those who practice meticulously can visualize their internal organs.

The scriptures state: The Dao treasures Essence. Giving it creates life; retaining it sustains the body. Sustaining the body leads to immortality; creating life fulfills merit. Heaven and Earth have Yin and Yang, which humans value. Valuing them aligns with the Dao; cherishing them requires caution against waste. Essence is the flow of blood vessels and the spiritual god guarding bones. Loss of essence leads to dry bones and death. The body is the state, Spirit is the ruler, Essence is the minister, and Qi is the people. Qi transforms into Essence; Essence transforms into Spirit; Spirit transforms into Infant; Infant ascends to True Person. Heaven has three lights: Sun, Moon, Stars. Humans have three treasures: the three Dantians. One cun behind the glabella is Ming Tang; two cun is Dong Fang; three cun is Dantian. This is the Upper Origin. Its name is Child, courtesy name Xian, also Di Qing. Heart is Jiang Palace, Middle Dantian, Middle Origin. Its name is True Person, courtesy name Zi Dan, also Guang Jian. Three cun below the navel is Lower Dantian, Lower Origin. Its name is Infant, courtesy name Yang, also Gu Yuan. These are the San Yi. Visualize them during Qi practice.

Twelve-Hour Grain-Abstaining Qi Ingestion Method of Immortals:
Midnight: 81 swallows.
Sunrise: 36 swallows.
Noon: 81 swallows.
Sunset: 36 swallows.
Rooster Crow: 64 swallows.
Meal Time: 25 swallows.
Afternoon Decline: 64 swallows.
Dusk: 25 swallows.
Early Dawn: 49 swallows.
Late Morning: 16 swallows.
Afternoon Tea Time: 49 swallows.
Night Rest: 16 swallows.

The *Huangting Jing* says: Clear water from the Jade Pool irrigates the spiritual root; if you cultivate it, life endures. Natural diet supplements the Gate of Life. "Natural" refers to the Hua Chi. Swallowing Qi according to method prevents hunger. Ingest Vital Qi at midnight (81 swallows), proceeding through the twelve hours, totaling 542 swallows. No hunger. Initial grain abstinence causes mild discomfort on days 3, 7, and 14. Dizziness should not be feared. By day 21 (3x7), strength increases daily.

Five Elements Qi Ingestion Method of Immortals during Grain Abstinence:
East Green Tooth: Ingest Green Tooth, drink Morning Flower. After prayer, lick upper teeth with tongue, rinse mouth, swallow three times.
South Vermilion Cinnabar: Ingest Vermilion Cinnabar, drink Cinnabar Pool. After prayer, lick lower teeth, rinse mouth, swallow three times.
West Bright Stone: Ingest Bright Stone, drink Spiritual Liquid. After prayer, grind teeth seven times, rinse mouth, swallow three times.
North Primal Nourishment: Ingest Primal Nourishment, drink Jade Honey. After prayer, inhale through nose and swallow three times.
Center Wu Ji: Look up at Mount Tai, ingest Essence Qi with Liquor Spring. After prayer, close eyes and swallow three times.

Eating Five Elements Qi attaches to the five Zang organs (Green Tooth = Liver; Morning Flower = upper gum roots; Vermilion Cinnabar = Heart; Cinnabar Pool = lower gum roots; Bright Stone = Lung; Spiritual Liquid = lip saliva; Primal Nourishment = Kidney; Jade Honey = tongue; Mount Tai = Essence Qi; Liquor Spring is behind teeth before uvula; Hua Chi is under tongue base; Teeth are Yu Ying; Tongue is Jin Liang). Eat Five Elements Qi until satiated, regardless of time. Although practicing Five Elements, prioritize Six Wu days. Thirty swallows morning and evening, just enough to be satisfied. Adjust based on day length.

Method of Ingesting Six Wu Days:
Wake early, dress properly. Recite from Jiazi to Wuchen. Face Chen, strike Yu Ying with Jin Liang (tongue hitting palate), cleanse Hua Chi, rinse with Liquor Spring, absorb Spiritual Liquid. Close mouth, rotate, swallow once every three counts, stop after five swallows. Next, recite from Jiaxu to Wuyin. Face Yin, practice as above. Complete Six Wu, total 150 Qi intakes, swallowing 30 essences. This is the method of ingesting 3, 5, 7, 9. Practice morning and evening. If hungry at noon, offer Nine Palaces. Method: Strike Yu Ying with Jin Liang, swallow once every three counts. Continue Six Wu, following the 3-5-7-9 Qi drawing method.

Those retiring to mountains to abstain from grain must first know how to draw 3-5-7-9 Qi and understand Six Jia and Six Ding. Otherwise, staying home and practicing 3-5-7-9 Qi, exhaling dead air daily, can still lead to long life. Method: Inhale slightly through nose three times, exhale dead air once through mouth. Do not hear the sound. Gradually reach three Qi, then five Qi (inhale five, exhale dead air once), then seven Qi, then nine Qi. Combine 3-5-7-9: inhale twenty-four times through nose, exhale dead air once. Persist until able to combine them. Combined practice means inhaling twenty-four Qi continuously and swallowing. Further progress involves reverse reporting: inhale from nine down to three, then exhale dead air once. Finally, inhale eighty-one times and exhale once as a cycle to remove dead air. Hold breath, practicing 3-5-7-9 counts as described.

During breath holding, if feeling full and irritable, use intention to push Qi to circulate to limbs and head. Success brings warmth and sweating in hands and feet, the best outcome. Following the path removes illness instantly; failing to do so lets Qi fail and illness return. Be cautious. Use intention to balance the body. Otherwise, it may shorten life.

In all Qi practices, do not breathe roughly. Rough breathing causes chest pain and coughing, allowing bad Qi to enter. Use gentle breathing (Hu, Chui, Xi, He). Fine breathing protects the Lungs. Do not hear the sound of breathing. Inhale facing the sun. In spring, use Xi to relieve fatigue; use He to descend rebellious Qi. He dispels vexation and descends Qi.

The scriptures state: Practicing Qi and grain abstinence: After one decade, Qi and Essence weaken, complexion sallow. After two decades, dizziness upon movement, joint ache, difficult bowel movements, dark yellow urine, or diarrhea with hard front and loose back. After three decades, emaciation and difficulty walking. After four decades, complexion brightens, mind peaceful. After five decades, five Zang harmonize, Essence nurtured internally. After six decades, body returns to normal, joints flexible. After seven decades, dislike noise, desire high flight. After eight decades, tranquil and solitary, understanding techniques. After nine decades, radiant complexion, loud voice. After ten decades, Righteous Qi arrives, effects flourish. Continuous practice extends lifespan. After three years, scars vanish, complexion shines. After six years, marrow fills bones, foresee life and death. After nine years, command spirits, attended by jade girls, brain solid, ribs calloused, invulnerable, called True Person, assisting the Supreme Emperor, living as long as heaven and sun/moon. Transmitting to unworthy persons brings disaster. Transmit when appropriate, stop when not. Withholding transmission hinders the Heavenly Way; transmitting improperly leaks heavenly treasures. Hindering the Way and leaking treasures leads to untimely death.