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This collection examines ancient famous theories and presents them with personal insight. For instance, doctrines such as "Seven Returns and Nine Transformations" (Qi Gong alchemical processes) and "Ascension and Cicada Molting" (spiritual transcendence) are removed to dispel suspicions of mysticism; whereas chapters on "Clearing the Heart and Reducing Desires" and "Nourishing and Cultivating to Attain the Dao" are cherished like precious treasures. Some content is derived from old compilations, some from recorded hearsay; do not consider them stale teachings, for they are truly miraculous medicines.

Zhu Xi stated in his *Inscription on Regulating Breath*: "When stillness reaches its extreme, exhalation occurs like a fish in a spring pond; when movement reaches its extreme, inhalation occurs like hundred insects hibernating." Spring fish move upon receiving Qi, their movement being extremely subtle; cold insects contain Qi while hibernating, their state being imperceptible. Those who regulate breath must emulate this: continuous, dense, profound, and minute. Upon exhalation, Qi follows out through all bones and orifices; upon inhalation, Qi follows in through all bones and orifices. If regulation is not abandoned, True Qi (Zheng Qi) will proliferate. The maturity or immaturity, floating or sinking of medicinal herbs, and the advancement or retreat of literary or martial fire control are all contained within this principle.

Quiet work cultivation follows the four seasons. In spring, one consumes morning mist (the red Qi at sunrise); in summer, one consumes Three Yangs (the Qi of midday sun in the south); in autumn, one consumes Yuehan (the reddish-yellow Qi after sunset); in winter, one consumes Hangxie (the Qi of midnight in the north). Practicing holding breath and swallowing it is called Fetal Breathing (Tai Xi); rinsing with saliva under the tongue and swallowing it is called Fetal Eating (Tai Shi). Mastering this way can eliminate disease; diligently practicing it can enable Grain Avoidance (Bi Gu).

The method of quiet work involves lowering eyelids like a curtain, blocking sensory input, settling the mind on the breath, entering with the breath, exiting with the breath. Concentrate the thought neither above nor below, neither left nor right nor center. After a long time, breathing gradually becomes faint, returning continuously to the Origin, naturally reaching a state of emptiness and openness. If thoughts arise, settle and concentrate again; once thoughts cease, Fetal Breathing will naturally manifest.

The *Yinfu Jing* states: "Humans have three key openings: ears, eyes, and mouth." Ears and eyes are windows for Spirit; the mouth is the gate for Qi and fluids. When the six senses are empty, clarity and stillness prevail, forgetting form and transcending objects, with wisdom illuminating and connecting to Spirit—this is supreme stillness. Using exhalation and inhalation to guide the Five Zang organs, using Daoyin to open all body gates, reciting sacred texts to soothe the spirit, attracting sunlight and moonlight to gather brightness, refining Jing essence to solidify the form, and dining on jade flowers to preserve the body—this is supreme movement. This is movement inseparable from stillness. The *Taishang* says: "Stillness is nature, movement is Qi." When movement and stillness are one, and interior and exterior are harmonious, only a perfected person can reach such a state.

The physical body is nourished by flavors in food; the spirit is nourished by Qi in food. If one consumes Qi according to time, the whole body's meridians and structures will be regulated. My body contains Spirits of Essence-Light, Spirits of Form-Shadow, and Spirits of Pores, each numbering twelve thousand; the Three Yuan and Nine Palaces of the Five Zang and Six Fu organs also possess spirits. Because we cannot see these spirits, we do not know their power to bring fortune or misfortune, thus failing to cultivate reverence. Actions that are vicious, irritable, brutal, greedy, lustful, or insidious harm our spirits; false words and frivolous speech, thinking no one sees or knows, obscure our spirits. Our spirits connect upward to Heaven. Those who harm spirits offend Heaven; those who obscure spirits deceive Heaven. Offending and deceiving Heaven leads to premature death. One who guards the Center and embraces the One, using Yang to refine Yin, may see the corpse perish but the soul survive, and the Spirit-Ming become vigorous. Once Spirit-Ming is vigorous, one can ride the eight mornings, fly chariots over the Five Sacred Mountains, ascend to the Nine Profound, cut the Jade Pass, and live as long as Heaven and Earth.

The *Jiuhuang Danjing* states: "Swallow spiritual fluids by day, ingest True Qi by night. Over time, the Qi wheel naturally rotates in the Three Palaces, sounding like waves. Thus, Heart merges with Qi, Qi merges with Spirit, blending and harmonizing, deep and clear, not chasing external things, entering the realm of immovability." Therefore, it is said that when Spirit controls Qi, the nose does not need to breathe consciously, just as an infant in the womb. Fetal Breathing extends upward to the Qi Gate (Lungs) and downward to the Qi Sea (one inch and three fen below the umbilicus), unlike the labor of mouth and nose breathing. Why do true persons breathe to their heels? Because Qi resides in the Lower Yuan, making breath long and profound.

Desire arises from the internal organs; when Hun is settled and Po is quiet, life is sustained. Desire arises from the chest and diaphragm; when Jing scatters, Shen may die.

Essence flows downward, Qi disperses upward; Water and Fire turn away from each other and cannot condense; this is caused by the mind. If loving thoughts do not arise, essence will certainly not flow downward; if angry thoughts do not arise, Qi will certainly not flare upward. When one thought does not arise, all becomes clear and still, and Water and Fire naturally meet and interact.