《元阳经》曰∶常以鼻纳气，含而漱满，舌撩唇齿咽之，一日一夜，得千咽甚佳。当少饮食，
饮食多则气逆、百脉闭，百脉闭则气不行，气不行则生病。《玄示》曰，志者，气之帅也；气者，体之
元也。善者遂其生，恶者丧其形。故行气之法，少食自节，动其形、和其气血，因轻而止之，勿过失突，
复而还之，其状若咽。正体端形，心意专一，固守中外，上下俱闭，神周形骸，调畅四溢，修守关元，满
而足实，因之而众邪自出。彭祖曰∶常闭气纳息，从平旦至日中，乃跪坐拭目，摩搦身体，舐唇咽唾，服
气数十，乃起行言笑。其偶有疲倦不安，便导引闭气，以攻所患，必存其身、头、面、九窍、五脏、
四肢，至于发端，皆令所在觉其气，云行体中。起于鼻口，下达十指末，则澄和真神，不须针药灸
刺。凡行气，欲除百病，随所在，作念之。头痛念头，足痛念足，和气往攻之，从时至时，便自消矣。
时气中冷，可闭气以取汗，汗出辄周身解矣。行气、闭气，虽是治身之要，然当先达解其理。又宜空
虚，不可饱满。若气有结滞，不得空流，或致发疮。譬如泉源，不可壅遏，若食生鱼、生菜，肥肉
及喜怒忧恚不除而以行气，令人发上气。凡欲学行气，皆当以渐。刘君安曰∶食生吐死，可以长存。谓
鼻纳气为生，口吐气为死也。凡人不能服气，从朝至暮，常习不息，徐而舒之，常令鼻纳口吐，所谓吐
故纳新也。《服气经》曰∶道者气也，保气则得道，得道则长存。神者精也，保精则神明，神明则长生。
精者血脉之川流，守骨之灵神也。精去则骨枯，骨枯则死矣。是以为道务宝其精，从夜半至日中为生气，
从日中后至夜半为死气。常以生气时正偃卧，瞑目握固（握固者，如婴儿之拳手，以四指押拇指也），闭
气不息，于心中数至二百，乃口吐气出之。日增息。如此，身神具，五脏安。能闭气至二百五十，华盖
明（华盖，眉也）、耳目聪明、举身无病、邪不干人也。凡行气，以鼻纳气，以口吐气，微而引之，
名曰长息。纳气有一，吐气有六。纳气一者，谓吸也。吐气有六者，谓吹、呼、唏、呵、嘘、 ，皆出
气也。凡人之息，一呼一吸，
元有此数。欲为长息吐气之法，时寒可吹，时温可呼。委曲治病，吹以去风，呼以去热，唏以去烦，呵
以下气，嘘以散滞， 以解极。凡人极者，则多嘘 。道家行气，率不欲嘘 ，嘘 者，长息之心也。
此男女俱存法，法出于仙经。行气者，先除鼻中毛，所谓通神之路。若天露恶风，猛寒大热时，勿取气。
《明医论》云∶疾之所起，自生五劳，五劳既用，二脏先损。心肾受邪，府脏俱病。五劳者，一曰
志劳，二曰思劳，三曰心劳，四曰忧劳，五曰疲劳。五劳则生六极，一曰气极，二曰血极，三曰筋极，
四曰骨极，五曰精极，六曰髓极。六极即为七伤，七伤故变为七痛，七痛为病。今人邪气多，正气少。
忽忽喜忘悲伤，不乐饮食，不生肌肤，颜色无泽，发白枯槁。甚者，令人得大风、偏枯、筋缩、四肢拘
急挛缩、百关隔塞、羸瘦短气、腰脚疼痛。此由早娶，用精过差，血气不足，极劳之所致也。凡病之来，
不离于五脏，事须识根。不识者，勿为之耳。心脏病者，体有冷热，呼吹二气出之；肺脏病者，胸背
胀满，嘘气出之；脾脏病者，体上游风习习，身痒疼闷，唏气出之；肝脏病者，眼疼，愁忧不乐，呵
气出之。以上十二种调气法，根据常以鼻引气，口中吐气，当令气声逐字吹、呼、嘘、呵、唏、 吐之。若
患者根据此法，皆须恭敬用心为之，无有不瘥，愈病长生要术。
《元阳经》说：经常用鼻子吸入清气，含在口中漱满，舌头搅动嘴唇和牙齿后咽下，一天一夜如果能咽下一千次就非常好。应当减少饮食，饮食过多则会导致气机逆乱、全身经脉闭塞，经脉闭塞则气机运行不畅，气机不畅就会生病。《玄示》说：意志是气的统帅；气是身体的根本。善于保养的人能顺应生命规律而生存，不善保养的人则会丧失形体。所以行气的方法，要少吃并自我节制，活动身体以调和气血，趁着气息轻清时停止（闭气），不要过失或突然动作，恢复常态后继续，其状态如同吞咽一样。端正身体姿态，心意专一，固守体内与体外，上下窍穴全部闭合，神气周流于形体之中，调畅四溢，修持守住关元穴，使元气充满充实，因此各种邪气自然排出。彭祖说：经常闭气纳息，从清晨到中午，然后跪坐擦拭眼睛，按摩揉捏身体，舔嘴唇吞咽唾液，服用气数十次，然后起身行走谈笑。如果偶尔感到疲倦不安，就进行导引闭气，用来治疗患处，必须存想自己的身体、头部、面部、九窍、五脏、四肢，直到发梢，都让感觉到气在其中运行。气从鼻口开始，下达至十指末端，就能使真神澄澈平和，不需要使用针、药、灸、刺。凡是行气，想要去除百病，随着病痛所在之处，进行意念引导。头痛就意念头部，足痛就意念足部，用和气前往攻治，从此时到彼时，病痛自然消除。如果是时气中寒，可以闭气以求出汗，汗出后周身病症就解除了。行气、闭气，虽然是养生的重要方法，但应当先通晓其中的道理。又适宜保持空腹状态，不可吃得饱胀。如果气有结滞，不能空灵流动，或者导致生疮。譬如泉源，不可堵塞，如果吃生鱼、生菜，肥肉以及喜怒忧恚等情绪未除就去行气，会使人发生上气（气逆）之症。凡是想要学习行气，都应当循序渐进。刘君安说：食生气吐死气，可以长久存活。意思是鼻子吸入的气为生气，嘴巴呼出的气为死气。一般人不能服气，从早晨到晚上，经常练习不停止，缓慢地舒张呼气，经常保持鼻子吸气、嘴巴呼气，这就是所谓的吐故纳新。《服气经》说：道就是气，保养气就能得道，得道就能长久存在。神就是精，保养精就能神明，神明就能长生。精是血脉的川流，是守护骨骼的灵神。精流失则骨骼枯槁，骨骼枯槁人就死了。所以修道务必珍视精气，从夜半到中午是生气之时，从中午后到夜半是死气之时。经常在生气之时正仰卧，闭上眼睛握固（握固，像婴儿的拳头手，用四指押住拇指），闭气不呼吸，在心中默数到二百，然后用口吐气放出。每天增加呼吸次数。这样，身神具备，五脏安宁。能够闭气达到二百五十次，眉目明亮（华盖指眉毛）、耳目聪明、全身无病、邪气不侵犯人体。凡是行气，用鼻子吸气，用口呼气，轻微地牵引，叫做长息。吸气有一种，呼气有六种。吸气一种，就是吸。呼气有六种，就是吹、呼、唏、呵、嘘、呬，都是呼气。凡人的呼吸，一呼一吸，原本就有这个数量。想要实行长息吐气的方法，天气寒冷时可以吹，天气温暖时可以呼。委婉曲折地治病，吹气可以去风，呼气可以去热，唏气可以去烦，呵气可以降气，嘘气可以散滞，呬气可以解极（疲劳）。人极度疲劳时，多用嘘和呬。道家行气，通常不想用嘘和呬，嘘和呬是长息的心法。这是男女都适用的方法，方法出自仙经。行气的人，先清除鼻中的毛，所谓通神的道路。如果遇到天露恶风，猛寒大热的时候，不要取气。《明医论》说：疾病的发生，源于产生五劳，五劳既已形成，心肾两脏首先受损。心肾受邪，六腑脏腑都生病。五劳，一是志劳，二是思劳，三是心劳，四是忧劳，五是疲劳。五劳会产生六极，一是气极，二是血极，三是筋极，四是骨极，五是精极，六是髓极。六极就是七伤，七伤所以变为七痛，七痛成为病。现在的人邪气多，正气少。恍惚健忘悲伤，不喜欢饮食，不长肌肤，面色无光泽，头发白且枯槁。严重的，使人得大风、偏枯、筋缩、四肢拘急挛缩、百关隔塞、羸瘦短气、腰脚疼痛。这是由于早娶妻，用精过度，血气不足，极度劳累所致。凡是疾病来临，不离于五脏，事情必须认识根源。不认识根源的，就不要施行。心脏病患者，身体有冷热感，用呼气和吹气排出；肺脏病患者，胸背胀满，用嘘气排出；脾脏病患者，身体上游风习习，身痒疼闷，用唏气排出；肝脏病患者，眼睛疼，愁忧不乐，用呵气排出。以上十二种调气法，根据常以鼻子引气，口中吐气，应当让气声随着字音吹、呼、嘘、呵、唏、呬吐出。如果患者按照此法，都必须恭敬用心去做，没有不好的，这是愈病长生的重要技术。
The *Yuanyang Jing* (Classic of Primal Yang) states: Frequently inhale qi through the nose, hold it in the mouth until full, stir the tongue against the lips and teeth, then swallow. Swallowing a thousand times a day is excellent. One should eat sparingly; excessive food causes qi to rebel and the hundred vessels (mai, meridians/channels) to close. When the hundred vessels are closed, qi cannot flow; when qi does not flow, illness arises. The *Xuan Shi* (Mysterious Manifestation) says: Will (Zhi) is the commander of qi; qi is the origin of the body. Those who excel preserve their life; those who fail lose their form. Therefore, the method of practicing qi involves eating less and self-restraint, moving the body to harmonize qi and blood, stopping when the qi is light, avoiding sudden movements or errors, and returning to normal, resembling the act of swallowing. Upright the body and form, focus the mind and intent, guard internally and externally, close all apertures above and below, let spirit circulate throughout the physical frame, and ensure smooth diffusion. Cultivate and guard the Guanyuan (CV-4) acupoint until it is full and substantial, so that various pathogens exit naturally. Peng Zu said: Frequently hold the breath and inhale qi from dawn until midday, then kneel, wipe the eyes, massage and knead the body, lick the lips and swallow saliva, practice qi dozens of times, then rise, walk, speak, and laugh. If occasionally tired or uneasy, perform Dao Yin (guiding and pulling exercises) with held breath to attack the afflicted area. Visualize the body, head, face, nine orifices, five zang organs, four limbs, and even the hair tips, ensuring sensation of qi flowing within. Starting from the nose and mouth, descending to the ends of the ten fingers, the true spirit becomes clear and harmonious, requiring no needles, herbs, moxibustion, or acupuncture. In all qi practices aimed at curing myriad diseases, direct intention to the site of the ailment. For headache, focus on the head; for foot pain, focus on the foot. Send harmonious qi to attack the site; as time passes, the ailment will naturally dissipate. For cold contracted from seasonal pathogens, hold the breath to induce sweating; once sweat appears, the whole-body condition resolves. Practicing and holding qi are essential for self-cultivation, but one must first understand the principles. It is advisable to be empty (fasting), not full. If qi stagnates and cannot flow freely, or if one consumes raw fish, raw vegetables, fatty meat, or harbors unremoved anger, joy, worry, or resentment before practicing qi, it may cause sores or lead to ascending qi (rebellious qi). All learning of qi practice should be gradual. Liu Jun'an said: Eating living qi and expelling dead qi allows for long existence. Inhaling through the nose is living qi; exhaling through the mouth is dead qi. Those unable to fully practice qi should exercise continuously from morning to night, slowly relaxing the exhalation, always inhaling through the nose and exhaling through the mouth, which is called "expelling the old and absorbing the new." The *Fuqi Jing* (Classic of Qi Consumption) states: The Dao is qi; preserving qi leads to attaining the Dao, and attaining the Dao leads to eternal existence. Spirit is essence; preserving essence leads to clarity, and clarity leads to longevity. Essence is the flow of blood vessels and the spiritual deity guarding the bones. Loss of essence leads to dry bones, and dry bones mean death. Thus, pursuing the Dao requires treasuring essence. From midnight to midday is the time of living qi; from midday to midnight is the time of dead qi. Frequently lie supine during the time of living qi, close the eyes, and make a fist (Gu Shi: like an infant's fist, with four fingers pressing the thumb). Hold the breath without breathing, count to two hundred in the mind, then exhale through the mouth. Increase the duration daily. This way, body and spirit are complete, and the five zang organs are peaceful. Being able to hold the breath for 250 counts makes the Huagai (eyebrows) bright, ears and eyes sharp, the whole body free of disease, and pathogens unable to invade. In all qi practices, inhale through the nose and exhale through the mouth, gently drawing it out, named Chang Xi (Long Respiration). There is one type of inhalation and six types of exhalation. The one inhalation is the intake. The six exhalations are Chui (blow), Hu (exhale), Xi (sigh), He (moan), Xu (whistle), and Si (hiss), all being methods of expelling air. Human respiration consists of one exhalation and one inhalation, which is the original number. To practice the method of Long Respiration exhalation: use Chui when cold, Hu when warm. These methods treat ailments specifically: Chui dispels wind, Hu dispels heat, Xi dispels vexation, He descends rebellious qi, Xu disperses stagnation, and Si resolves exhaustion. Humans in extreme fatigue often use Xu and Si. Daoist qi practitioners generally avoid Xu and Si; Xu and Si are the heart of Long Respiration. This method applies to both men and women and originates from immortal scriptures. Practitioners should first remove nasal hairs, which are considered the path for spirit communication. Do not absorb qi during heavy dew, evil winds, severe cold, or intense heat. The *Mingyi Lun* (Treatise on Clear Medicine) states: Diseases arise from the Five Labors. Once the Five Labors are established, the Heart and Kidney are damaged first. When Heart and Kidney receive pathogens, the fu organs and zang organs all become ill. The Five Labors are: 1. Labor of Will (Zhi), 2. Labor of Thought (Si), 3. Labor of Heart (Xin), 4. Labor of Worry (You), 5. Labor of Fatigue (Lao). The Five Labors generate the Six Extremes: 1. Extreme of Qi, 2. Extreme of Blood, 3. Extreme of Tendons, 4. Extreme of Bones, 5. Extreme of Essence, 6. Extreme of Marrow. The Six Extremes constitute the Seven Injuries; the Seven Injuries transform into the Seven Pains, which become diseases. Modern people have much pathogenic qi and little righteous qi. They suffer from forgetfulness, sadness, lack of appetite, failure to build flesh, dull complexion, and white, brittle hair. Severe cases result in Wind Syndrome, hemiplegia, tendon contraction, limb spasms and contractures, blockage of the hundred joints, emaciation, shortness of breath, and lower back and leg pain. This is caused by early marriage, excessive sexual activity, deficiency of blood and qi, and extreme fatigue. All diseases originate from the five zang organs; one must recognize the root. Those who do not recognize the root should not practice these methods. For Heart disease, where the body feels hot or cold, use Hu and Chui to expel the pathogen. For Lung disease, characterized by chest and back distension, use Xu to expel the pathogen. For Spleen disease, characterized by wandering wind sensations, itching, pain, and oppression, use Xi to expel the pathogen. For Liver disease, characterized by eye pain, sorrow, and unhappiness, use He to expel the pathogen. The above twelve qi-regulating methods are based on inhaling through the nose and exhaling through the mouth, allowing the sound of qi to accompany the characters Chui, Hu, Xu, He, Xi, and Si. If patients follow this method with reverence and concentration, there will be no failure; it is a vital technique for curing disease and prolonging life.