夜半子，少阳之气生于阴，分纾伸转掣。
《混元经》∶戌、亥、子三时，阴气生而人寐。既寐，即气滞于百节。养生家睡不厌缩，
觉不厌伸，转、掣，务令荣卫周流。
《淘气决》∶闭目仰面，停两手于乳间。侧立两膝，举腰背，鼓气海中气，使内外转，呵而
去之。不使耳闻，一九二九止。凡欲服气，须淘转呵出，独令宿食消化。故气出尽，然后始可
调而服之。服气人睡觉口干舌涩，是五脏热，即大开口，微呵数十遍，候喉中津液出，是热退而
五脏凉矣。
踊身令起，平身正坐，两手叉项后，仰视举首，左右招摇，使项与手争。次以手攀脚，稍闭气，
取太冲之气。
太冲二穴在大指本节后二寸，骨罅间陷者是。
左挽如引弓状，右挽亦如之。
《大洞真经·按摩篇》∶叉两手，乃度以掩项后。仰面视上，举手使项与手争。为之三四，
令人精和血通，风气不入。能久行之，无病。毕，又屈动身体，伸手四极，反张侧掣，宣摇百关，
为之各三。《华伦别传》云∶人身欲得劳动，但不当极尔。体常动摇，各气得血脉流通。户枢不
蠹，流水不腐，形体亦然。真人导引，盖取诸此。《元通经》云∶元气难积而易散，关节易闭而难通。
故修生之士以导引为先。
眉间一寸为明堂，深三寸为洞房，上入三寸为上丹田泥丸宫，中丹田为绛宫，下丹田为气宫。
各有神人，故曰神宫。
夜半子时，少阳之气在阴中产生，此时应舒展肢体，进行扭转和牵拉动作。
《混元经》说：戌、亥、子这三个时辰，阴气生发，人进入睡眠状态。既然已经入睡，气就会滞留在身体的各个关节部位。养生家认为睡觉时身体蜷缩越好，醒来后伸展肢体越充分越好，通过扭转和牵拉的动作，务必使营气和卫气在全身循环流通。
《淘气决》说：闭上眼睛，仰起脸，将双手停放在两乳之间。膝盖侧立，抬起腰背，鼓动丹田（气海）中的气，使体内外的气转动，然后发出“呵”的声音将其排出。注意不要让自己听到声音，做九次或十八次为止。凡是想要服食真气的人，必须先通过淘转和呵出的方式，专门让宿食得以消化。所以必须把体内的浊气排尽之后，才可以开始调理并服食真气。服气的人在睡醒后会感到口干舌涩，这是五脏有热的表现，这时就大大张开嘴巴，轻微地“呵”出几十遍，等到喉咙中有津液流出，就说明热气消退而五脏变凉了。
用力跳起身来，端正坐好，双手交叉放在颈项后面，抬头向上看并耸起头部，左右摇摆，使颈部与手部相互对抗用力。接着用手去攀抓脚部，稍微屏住呼吸，以摄取太冲穴的气。
太冲这两个穴位在大脚趾本节后方的二寸处，是骨骼缝隙间的凹陷处。
左手像拉弓一样向后牵引，右手也这样做。
《大洞真经·按摩篇》说：双手交叉，伸过去掩住颈项后方。仰起脸向上看，举起手使颈部与手部相互对抗用力。这样做三四次，能使人精神调和、血液通畅，风气无法侵入。如果能长期坚持练习，就不会生病。做完这些后，再弯曲活动身体，向四肢尽头伸展，反向张体和侧身牵拉，摇动全身的关节，每个动作做三次。《华伦别传》说：人的身体需要适当的劳动，但不应当达到极度疲劳的程度。身体经常活动，各处的元气就能在血脉中流通。门轴因为常转动而不被虫蛀，流水因为常流动而不腐臭，人的形体也是如此。真人所做的导引术，大概就取自于此道理。《元通经》说：元气难以积聚却容易消散，关节容易闭塞却难以疏通。所以修身养性的人把导引作为首要方法。
眉心向内一寸的地方叫明堂，深三寸的地方叫洞房，再向上入内三寸是上丹田泥丸宫，中丹田叫绛宫，下丹田叫气宫。这里各有神灵居住，所以称为神宫。
At the Zi hour (midnight), Shaoyang Qi (Ministerial Fire Qi) is born within Yin. At this time, one should stretch and extend the limbs, performing twisting and pulling movements.
The *Hunyuan Jing* (Classic of Primordial Unity) states: During the Xu, Hai, and Zi hours, Yin Qi generates, and humans enter sleep. Once asleep, Qi stagnates in the hundred joints. Practitioners of health preservation believe that sleeping while curled up is preferable, and waking up with full extension is essential. Through twisting and pulling movements, one must ensure that Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) circulate throughout the body.
The *Taoqi Jue* (Method for Purging Qi) states: Close your eyes and look upward, placing both hands between the breasts. Stand with knees slightly bent to the side, lift the waist and back, and inflate the Qi in the Qihai (Sea of Qi/Dantian). Cause the internal and external Qi to rotate, then exhale with a "He" sound to expel it. Do not let the sound be heard by the ears. Repeat nine or eighteen times. For those wishing to ingest true Qi, one must first purge and rotate the stale Qi, specifically allowing old food to digest. Thus, only after all turbid Qi has been expelled can one begin to regulate and ingest new Qi. Those who practice Qi ingestion may experience dry mouth and tongue upon waking; this indicates Heat in the Five Zang Organs. In such cases, open the mouth wide and gently exhale with "He" dozens of times until saliva flows from the throat, indicating that Heat has subsided and the Five Zang Organs have cooled.
Jump up vigorously, sit upright, cross both hands behind the neck, look upward, raise the head, and sway left and right, creating resistance between the neck and the hands. Next, reach down to grasp the feet, hold the breath slightly, and draw in the Qi of Taichong (LR3).
The two Taichong acupoints are located two cun posterior to the base of the big toe, in the depression between the bones.
Pull back with the left hand as if drawing a bow, and do the same with the right hand.
The *Da Dong Zhen Jing* (Great Void True Classic), Massage Chapter, states: Cross both hands and reach them to cover the back of the neck. Look upward with the face raised, raise the arms so that the neck resists the hands. Perform this three or four times. This harmonizes the spirit and unblocks blood circulation, preventing Wind pathogens from entering. If practiced consistently over a long period, illness will not occur. Afterward, bend and move the body, extend the limbs to their limits, perform backward arching and lateral pulling, and shake all the joints. Perform each movement three times. The *Hua Tuo Biography* states: The human body requires physical activity, but one should not exert oneself to the point of exhaustion. Constant movement allows Yuan Qi (Original Qi) to flow freely through the vessels and blood. A door hinge does not rot because it is used often; running water does not become foul because it flows constantly; the human body is the same. The Dao Yin (Guiding and Pulling) exercises of the Perfected Ones are derived from these principles. The *Yuan Tong Jing* states: Yuan Qi is difficult to accumulate but easy to dissipate; joints are easily closed but difficult to unblock. Therefore, those who cultivate life prioritize Dao Yin.
One cun inward from the glabella is called Mingtang (Bright Hall); three cun deep is called Dongfang (Cave Chamber); entering three cun further upward is the Upper Dantian Niwan Palace; the Middle Dantian is called Jianggong (Crimson Palace); and the Lower Dantian is called Qigong (Qi Palace). Each of these locations houses a spiritual entity, hence they are referred to as Shen Gong (Palace of Spirits).