24、俯卧，两眼傍看两脚后跟，伸腰，用鼻吸气，尽力吸七次。可消除脚中弦痛，转筋
，脚酸痛。
25、仰卧，伸展两手，外展足根，足趾相对，也用鼻吸气，尽力吸七次。可消除两膝
寒冷，小腿骨疼痛。
26、仰卧，伸直两脚两手，两足跟相对，也用鼻吸气，尽力吸七次。可治疗肌肉瘫痪，麻木
不仁，小腿寒冷。
27、仰卧，伸展两手和两脚，向左停放两脚跟。用鼻吸气，尽力吸七次。可消除胃中不适，
食后苦于呕吐。
28、踞坐，伸腰，用两手牵引两脚后跟，用鼻吸气，尽力吸七次，再用两手放两膝头上。能
除痹止呕。
29、仰卧，伸展两手两脚，仰起足趾，用鼻吸气，尽力作七息。可消除腹中拘急剧痛。
30、仰卧，用左脚跟勾住右脚拇趾，用鼻吸气，尽力吸七次。可治疗厥逆。因疾病不能施此
功者，可将脚跟交错，不
勾拇趾，并按照前面所说的方法吸气。
31、仰卧，用右脚跟勾住左脚拇趾，用鼻吸气，尽力吸七次。可消除周身麻木。
32、病在左面，端正坐伸腰，向左看，并用口缓缓吸气而咽下约数十遍，咽气时要
闭目，目要向上内视。
33、患心下积聚之病，应端正坐伸腰，仰头向日，慢慢以口吸气，咽下约三十次而
止，宜开目行功。
34、病在右侧，正坐伸腰，向右看，并用口慢慢吸气，缓缓咽下数十次，开目行功。
小结∶
王子乔，古代气功家。《云笈七签》中记载∶“王子乔者河东人也。汉明帝时为尚书
郎，出为叶县令，汉法畿内长吏节朔还，朝每见子乔先生至，不见有车马迹而怪之。明帝
密使星官占候，辄见双凫从东南飞来，乃罗得一只履，时人异之”。
王子乔导引法虽有三十四节，但其精华是“八神导引法”。所谓“八神”，这里指的是
∶心、肝、脾、肺、肾、胆、胃、小肠。肝藏魂、肺藏魄、心藏神、脾藏意，肾藏精，为人
身神之所居，故名神舍，神脏，脏者藏象之所也。胆与肝相表里，为魂出入之路，小肠与心
相表里，为神出入之路，胃与脾相表里为意出入之路，故王子乔将其归结在一起，称为八神
脏。并对八神的大体形态、颜色、位置、长短、大小作了概括的描述，目标是供练功时“内
观”其象，引气出入其所。
1、内观法
又称内视、观相、存想法。虽然这些方法有一些不同之
处，但其宗旨都是以意念想象，以目内观躯体的某一部位和脏腑。引内气至其所，以攻疾
病或疏通其结。内观法通常观视的有脏腑，丹田、经脉、病气等。王子乔八神导引法则主
张观视心、肝、脾、肺、肾、胃、胆、小肠八脏腑。内视的方法是∶先行吐纳之功，使内
气生，然后从上至下，根据喉、气管──肺──心──肝──胆──脾──胃──肾，引气
各至其脏腑，由一脏引向另一脏，根据次而行，到达八脏腑后，再重复根据次进行，尽量引气
到达这些脏腑，而后方止。引气不要急于求成，勉强延长呼吸，坚持日久，功到则自然深
长，绵绵不断，行走于各脏腑之间。这样就能使脏腑调和，精气旺盛，使病邪无所居处。在
此基础上还可以进一步引气至腿脚，使足能温，足能感觉到发热而气至，则为大功告成，何
疾而不已。行气和运意的要领是至细至微，若存若亡，达到忘我之境界。
《阴符经》中说∶“机在目”，认为双目属阳，用双目内视脏腑，可使脏腑气机生发，气
血活跃。王子乔认为闭目而视为补，开目而视为泻，故曰∶“虚者闭目，实者开目。”
2、吸呼补泻
出气为呼，入气为吸。清·薛阳桂《梅华问答》说∶“人之一呼一吸关系非细，一吸则天地
之气归我，一呼则我之气还天地。”故《圣济总录》说∶“入气为阴，出气为阳。”王子乔
以“以口纳气，鼻出气者，名曰补；闭口温气咽之者，名曰泻。”主张根据“虚者补之，实者泻之”
原则辨证而施功。《景岳全书》指出∶“阳微者不能呼，阴微者不能吸。”这些见解反映古人
认为呼吸补泻的核心是通调阴阳。阳虚气不足宜吸多呼少，以阴济阳，故名曰补，其道理
是入气为阴；阴虚精不足者，宜吸少呼多，以阳育阴，其原因是呼气为阳。对于阳盛之人，
吸多可泻阳，平阳，故名曰泻。当然，这些也是一家之说，各家见解不同，谨供参考。
24、俯卧，双眼看向两脚后跟，伸展腰部，用鼻子吸气，尽力吸七次。可以消除脚部的筋脉拘急疼痛、抽筋以及脚部酸痛。
25、仰卧，伸展双臂，足跟向外展开，足趾相对，也用鼻子吸气，尽力吸七次。可以消除双膝寒冷和小腿骨疼痛。
26、仰卧，伸直双腿和双臂，两足跟相对，也用鼻子吸气，尽力吸七次。可以治疗肌肉瘫痪、麻木不仁（感觉丧失）以及小腿寒冷。
27、仰卧，伸展双手和双脚，将两脚跟向左停放。用鼻子吸气，尽力吸七次。可以消除胃部不适，缓解进食后呕吐的痛苦。
28、蹲坐，伸展腰部，用双手牵引两脚后跟，用鼻子吸气，尽力吸七次，然后再用双手放在膝盖上。能够祛除痹症（关节肌肉疼痛麻木），止住呕吐。
29、仰卧，伸展双手和双脚，翘起足趾，用鼻子吸气，尽力做七次呼吸。可以消除腹部拘挛急剧疼痛。
30、仰卧，用左脚跟勾住右脚大脚趾，用鼻子吸气，尽力吸七次。可以治疗厥逆（四肢冰冷或昏厥）。因疾病原因不能施行此功法者，可将脚跟交错放置，不勾大脚趾，并按照前面所说的方法吸气。
31、仰卧，用右脚跟勾住左脚大脚趾，用鼻子吸气，尽力吸七次。可以消除全身麻木。
32、病位在身体左侧，端正坐姿并伸展腰部，向左侧看，并用口缓缓吸气吞咽约数十遍，吞咽气息时要闭目，目光向内向上视。
33、患有心下积聚之病，应端正坐姿并伸展腰部，仰头面向太阳，慢慢用口吸气，吞咽约三十次后停止，宜睁眼进行练习。
34、病位在身体右侧，端正坐姿并伸展腰部，向右侧看，并用口慢慢吸气，缓缓吞咽数十次，睁眼进行练习。
小结：
王子乔，是古代的气功家。《云笈七签》中记载：“王子乔是河东人。在汉明帝时期担任尚书郎，外放为叶县令。汉代法律规定，京城内的地方长官在节日初一需返回朝廷朝见，每次见到王子乔先生到来，却看不到车马痕迹，对此感到奇怪。汉明帝秘密派遣星官观测天象，只见有两只野鸭从东南方飞来，于是网获了一只鞋，当时的人们对此感到惊异。”
王子乔导引法虽然有三十四节，但其精华在于“八神导引法”。所谓“八神”，这里指的是：心、肝、脾、肺、肾、胆、胃、小肠。肝藏魂、肺藏魄、心藏神、脾藏意，肾藏精，这些是人体精神所居之处，所以称为神舍、神脏，“脏”是指藏象所在的器官。胆与肝互为表里，是魂出入的路径；小肠与心互为表里，是神出入的路径；胃与脾互为表里，是意出入的路径，因此王子乔将它们归结在一起，称为八神脏。并对这八神的大致形态、颜色、位置、长短、大小作了概括性的描述，目的是供练功时“内观”其形象，引导气息进入其所处部位。
1、内观法
又称内视、观相、存想法。虽然这些方法有一些不同之处，但其宗旨都是以意念想象，用眼睛向内观察身体的某一部位和脏腑。引导内气到达相应部位，以攻治病邪或疏通郁结。内观法通常观视的有脏腑、丹田、经脉、病气等。王子乔八神导引法则主张观视心、肝、脾、肺、肾、胃、胆、小肠这八个脏腑。内视的方法是：先进行吐纳之功，使内气产生，然后从上至下，根据喉、气管——肺——心——肝——胆——脾——胃——肾的顺序，引导气息分别到达各脏腑，由一脏引向另一脏，依序而行，到达八个脏腑后，再重复按照顺序进行，尽量引导气息到达这些脏腑，之后才停止。引导气息不要急于求成，勉强延长呼吸，坚持日久，功夫到了自然深长，绵绵不断，行走于各脏腑之间。这样就能使脏腑调和，精气旺盛，使病邪无处容身。在此基础上还可以进一步引导气息至腿脚，使脚部温暖，感觉到发热且气至，就算大功告成，还有什么疾病不能治愈呢？行气和运意的要领是极其细微，似有似无，达到忘我的境界。
《阴符经》中说：“机在目”，认为双目属阳，用双目内视脏腑，可使脏腑气机生发，气血活跃。王子乔认为闭目而视为补，开目而视为泻，所以说：“虚证者闭目，实证者开目。”
2、吸呼补泻
呼气为出气，吸气为入气。清代薛阳桂在《梅华问答》中说：“人的每一次呼吸关系重大，一次吸气则是天地之气归我所有，一次呼气则是我之气归还天地。”所以《圣济总录》说：“入气为阴，出气为阳。”王子乔认为“用口吸入气息，用鼻呼出气息，名叫补；闭口温养气息并吞咽它，名叫泻。”主张根据“虚者补之，实者泻之”的原则辨证施功。《景岳全书》指出：“阳气微弱的人不能正常呼气，阴气微弱的人不能正常吸气。”这些见解反映了古人认为呼吸补泻的核心在于通调阴阳。阳虚气不足者，宜多吸少呼，以阴济阳，所以名叫补，其道理是入气为阴；阴虚精不足者，宜少吸多呼，以阳育阴，其原因是呼气为阳。对于阳盛之人，多吸可以泻阳、平抑阳气，所以名叫泻。当然，这些也是一家之言，各家见解不同，仅供参考。
24. Prone position, eyes looking towards the heels of both feet, extend the waist, inhale through the nose, inhale to capacity seven times. This can eliminate tendon pain (tendinous spasm), cramps, and soreness in the feet.
25. Supine position, extend both arms, spread the heels outward, bring the toes together, also inhale through the nose, inhale to capacity seven times. This can eliminate coldness in both knees and pain in the tibiae.
26. Supine position, straighten both legs and arms, bring the heels of both feet together, also inhale through the nose, inhale to capacity seven times. This can treat muscle paralysis, numbness with loss of sensation, and coldness in the lower legs.
27. Supine position, extend both hands and feet, place the heels of both feet to the left. Inhale through the nose, inhale to capacity seven times. This can eliminate discomfort in the stomach and relieve the bitterness of vomiting after eating.
28. Squatting sitting position, extend the waist, use both hands to pull the heels of both feet, inhale through the nose, inhale to capacity seven times, then place both hands on the knees. This can dispel Bi syndrome (painful obstruction) and stop vomiting.
29. Supine position, extend both hands and feet, lift the toes, inhale through the nose, perform seven breaths to capacity. This can eliminate severe, cramping abdominal pain.
30. Supine position, hook the big toe of the right foot with the heel of the left foot, inhale through the nose, inhale to capacity seven times. This can treat Jue Ni (cold limbs or syncope). For those who cannot perform this exercise due to illness, cross the heels without hooking the big toe, and inhale according to the method described above.
31. Supine position, hook the big toe of the left foot with the heel of the right foot, inhale through the nose, inhale to capacity seven times. This can eliminate whole-body numbness.
32. When the disease is on the left side, sit upright and extend the waist, look to the left, and slowly inhale through the mouth and swallow approximately dozens of times. While swallowing the Qi, close the eyes and gaze inward and upward.
33. For diseases involving accumulation below the heart, sit upright and extend the waist, raise the head towards the sun, slowly inhale through the mouth, swallow approximately thirty times, then stop. It is suitable to keep the eyes open while practicing.
34. When the disease is on the right side, sit upright and extend the waist, look to the right, and slowly inhale through the mouth, swallowing slowly dozens of times. Keep the eyes open while practicing.
Summary:
Wang Ziqiao was an ancient Qigong master. "Yunji Qiqian" records: "Wang Ziqiao was from Hedong. During the reign of Emperor Ming of Han, he served as a Lang (Attendant) in the Department of State Affairs and was sent out as the Magistrate of Ye County. According to Han law, local officials within the capital jurisdiction were required to return to court for audience on the first day of each month. Every time Wang Ziqiao appeared, no traces of carriages or horses were seen, which caused surprise. Emperor Ming secretly ordered astrologers to observe the heavens, and they saw two wild ducks flying in from the southeast. A net captured one shoe, and people at the time marveled at this."
Although the Wang Ziqiao Daoyin method consists of thirty-four sections, its essence lies in the "Eight Spirits Daoyin Method." The so-called "Eight Spirits" here refer to: Heart, Liver, Spleen, Lung, Kidney, Gallbladder, Stomach, and Small Intestine. The Liver stores Hun (Ethereal Soul), the Lung stores Po (Corporeal Soul), the Heart stores Shen (Spirit), the Spleen stores Yi (Intellect), and the Kidney stores Jing (Essence). These are the dwellings of the human spirit, hence called Shen She (Spirit Residence) or Shen Zang (Spirit Viscera). "Zang" refers to the organs where images are stored. The Gallbladder and Liver are exterior-interior paired; it is the pathway for the Hun to enter and exit. The Small Intestine and Heart are exterior-interior paired; it is the pathway for the Shen to enter and exit. The Stomach and Spleen are exterior-interior paired; it is the pathway for the Yi to enter and exit. Therefore, Wang Ziqiao grouped them together, calling them the Eight Spirit Viscera. He provided a generalized description of their approximate shapes, colors, positions, lengths, and sizes, aiming to provide imagery for "Nei Guan" (Inner Observation) during practice, guiding Qi to enter their respective locations.
1. Nei Guan Method (Inner Observation)
Also known as Nei Shi (Inner Vision), Guan Xiang (Observing Images), or Cun Xiang Fa (Visualization Method). Although these methods have some differences, their purpose is to use mental intention to imagine and visually observe specific parts of the body and viscera internally. By guiding internal Qi to these locations, it attacks diseases or unblocks stagnation. Nei Guan typically observes viscera, Dantian (Energy Center), meridians, and pathogenic Qi. The Wang Ziqiao Eight Spirits Daoyin method advocates observing the eight viscera: Heart, Liver, Spleen, Lung, Kidney, Stomach, Gallbladder, and Small Intestine. The method of inner vision is: First, perform Tu Na (breathing exercises) to generate internal Qi, then guide the Qi from top to bottom according to the sequence: throat, trachea → Lung → Heart → Liver → Gallbladder → Spleen → Stomach → Kidney. Guide Qi to each viscera, moving from one to another in order. After reaching all eight viscera, repeat the sequence. Continue guiding Qi to these viscera until completion. Do not rush or force prolonged breathing; with persistent practice, the skill will naturally become deep and continuous, flowing between viscera. This harmonizes the viscera, strengthens Essence and Qi, and leaves no room for pathogenic factors. On this basis, Qi can be further guided to the legs and feet, warming them until heat and Qi arrival are felt, marking the completion of great achievement. What disease would remain incurable? The key to moving Qi and intention is subtlety and minuteness, existing in a state of "as if present, as if absent," reaching a realm of self-forgetfulness.
"The Yinfu Jing" states: "The mechanism lies in the eyes," believing that the eyes belong to Yang. Using the eyes to observe viscera internally stimulates visceral Qi mechanism and activates blood and Qi. Wang Ziqiao believed that closing the eyes for observation is tonification (Bu), while opening the eyes is sedation (Xie), thus saying: "For deficiency patterns, close the eyes; for excess patterns, open the eyes."
2. Tonification and Sedation via Inhalation and Exhalation
Exhaling is outgoing Qi, inhaling is incoming Qi. In the Qing Dynasty, Xue Yanggui's "Meihua Wen Da" stated: "A person's inhalation and exhalation are of great significance; upon inhalation, the Qi of Heaven and Earth returns to me; upon exhalation, my Qi returns to Heaven and Earth." Thus, "Shengji Zonglu" states: "Incoming Qi is Yin, outgoing Qi is Yang." Wang Ziqiao considered "inhaling Qi through the mouth and exhaling through the nose" as Tonification (Bu); "closing the mouth, warming the Qi, and swallowing it" as Sedation (Xie). He advocated practicing according to the principle of "Tonify deficiency, sedate excess." "Jingyue Quanshu" points out: "Those with weak Yang cannot exhale properly; those with weak Yin cannot inhale properly." These insights reflect the ancient belief that the core of respiratory tonification and sedation is regulating Yin and Yang. For Yang deficiency and Qi insufficiency, one should inhale more and exhale less, using Yin to support Yang, hence named Tonification, because incoming Qi is Yin. For Yin deficiency and Essence insufficiency, one should inhale less and exhale more, using Yang to nourish Yin, because outgoing Qi is Yang. For individuals with Yang excess, excessive inhalation can drain and calm Yang, hence named Sedation. Of course, these are views of one school; opinions vary among different schools, provided for reference only.