《抱朴子》云∶一人之身，一国之象也。胸腹之位，犹宫室也；四肢之列，犹郊境也；
骨节之分，犹百官也；神犹君也。血犹臣也，气犹民也。故知治身则能治国也。夫爱其民，
所以安其国，KT 其气，所以全其身。民散则国亡，气竭则身死也。是以至人修未起之患，
治未病之疾，医之于无事之前不追之于既逝之后。民难养而易危也，气难清而易独也。故审
威德所以保社稷，割嗜欲所以固血气，然后真一存焉，三七守焉，百害却焉，年寿延焉。
《养生要集》云∶卤公云∶人在气中，如鱼在水，水浊则鱼瘦，气昏则人疾，浊者非独，
天气昏浊，但思虑萦心，得失交丧，引兼蹇，亦名为浊也。
又云∶彭祖云∶人之爱气虽不知方术，但养之得宜，常寿百四十岁。不得此者，皆伤之
也。小复晓道，可得二百四十岁，复能加之，可至四百八十岁。
又云∶《服气经》云∶道者气也，宝气则得道，得道则长存。神者精也，宝精则神明，
神明则长生。精者，血脉之川流，守骨灵神也。精去则骨枯，骨枯则死矣。是以为道者务宝
其精，从夜半至日中为生气，从日中至夜半为死气，常以生气时正偃卧，瞑目握固，（握固
者如婴儿之方卷手，）闭气不息，于心中数至二百，乃口吐气，出之，日增息，如此，身神
俱，五脏安，能闭气。数至二百五十，华盖美，（华盖者，眉也。）耳目聪明，举身无病，邪
不干人也。
又云∶行气者，先除鼻中毛，所谓通神路，常人又利喘也。
又云∶行气、闭气虽是治身之要，然当先达解其理空，又宜虚，不可饱满。若气有结滞，
不得宣流，或致发疮，譬如泉源，不可壅遏不通。若食生鱼、生虫、生菜、肥肉，及喜怒忧
恚不除而行气，令人发上气。凡欲修此，皆以渐。
又云∶《元阳经》云∶常以鼻纳气含而嗽，漏舌KT 肤齿咽之。一日一夜得千咽甚良。
当少饮食，饮食多气逆，百脉闭，闭则气不行，气不行则生病也。
又云∶《老子》尹氏内解曰∶唾者，凑为醴泉，聚为玉浆，流为华池，散为精液，降为
甘露，故口为华池，中有醴泉，嗽而咽之，溉脏润身，流利百脉，化养万神，支节毛发，宗
之而生也。
又云∶《养生内解》云∶人能终日不唾，含枣而咽之，令人爱气生津液，此大要也。
又云∶刘君安曰∶食生吐死，可以长存。谓鼻纳气为生，口吐气为死。凡人不能服气，
从朝至暮，常习不息，修而舒之。
又∶常令鼻纳口吐，所谓吐故纳新也。现世人有能以鼻吹笙、以鼻饮酒者，积习所能，
则鼻能为口，之所为者今习以口吐鼻纳，尤易鼻吹鼻饮也。但人不能习，习不能久耳。
又云∶彭祖云∶和神导气之道，当得密室闲房，安床暖席，枕高二寸五分，正身偃卧眠，
目闭气息于胸膈，以鸿毛着鼻口上而鸿毛不动，经三百息，耳无所闻，目无所见，心无所思，
寒暑不能害，蜂虿不能毒，寿三百六十，此真人也。若不能元思虑，当以渐除之耳。不能猥
闭之，稍稍学之，起于三息五息七息九息而一舒气，寻复 之，能十二息不舒，是小通也。
百（二十）不息是大通也。
又云∶当以夜半之后、生气之时，闭气以心中数，数令间不容间，恐有误乱，可并以手
下筹，能至千则去仙不远矣。吐气令入多出少，常以鼻取之，口吐之。
又云∶若天雾、恶风、猛寒、大热，勿取气，但闭之而已。微吐寻复闭之。
又云∶行气欲除百病，随病所有念之。头痛念头，足痛念足，使其愈和，气往攻之。从
时至时，便自消矣。此养生大要也。
《大清经》云∶夫气之为理，有内有外，有阴有阳。阳气为生，阴气为死。从夜半至日
中，外为生气；从日中至夜半，内为死气。
凡服气者，常应服生气。死气伤人，外气生时，随欲服便服，不必待当时也。取外气法∶
鼻引生气入，口吐死气出，慎不可逆。逆则伤人。口入鼻出，谓之逆也。从日中至夜半生气
在内，服法∶闭口，目如常，喘息令息出至鼻端，即鼓两颊，引出息，还入口，满口而咽，
以足为度，不须吐也。
又云∶甘始服六戊法∶常以朝暮，先甲子，旬起向辰地，舌KT 上下齿，取津液周旋，
三至而一咽，五咽止。次向寅，亦如之。周于六戊，凡三十咽止。
又云∶ 俭服六戊法∶起甲子，日竟，旬恒向戊辰，咽气甲戌，旬则恒向戊寅，咽六旬，
效此。
又云∶服五星精法∶春夏秋冬及四季月，各向建各存其星气，大如指，随其色来入口，
又各存脏中，色气亦如此。上退场门，便含咽吞之，复更吸吞数毕止，日三，初三九，次三七，
后三五也。春平旦，次日中日入；夏日出日入；秋日入人定鸡鸣；冬夜半日出日中，一云日
入。四季各依王时，起至间中三七至冲并舒手足，张口此之，时三五。
又云∶取气法，从鼻中引入中口吐出，慎不可逆，逆则伤人。口入鼻出之逆也。服法∶
正身作卧，下枕，令与身平，握固，以四指杞大指握固也。要令床敷浓襦，平正直身，两脚
相去五寸，舒两臂，令去身各五寸。安身体，定气息，放身如委衣床上谓之大委气法也。然
后徐徐鼻中引气，鼓两颊，令起，徐徐微引气入颊中，亦勿令顿满也。满则还出，出则咽难，
恒令内虚，虚则复得更引。若气先调者，微七引入口一咽气；先未调者，五引可咽，三引亦
可咽，咽时小动舌，令气转，然后咽，咽时勿使鼻中气泄也。气泄则损人。
又云∶取气时僵卧，直两手脚，握固，两脚相去、两手各去身五寸。闭目闭口，鼻中引
气，从夜半初服九九八十一咽，鸡鸣八八六十四咽，平旦七七四十九咽，日出六六三十六咽，
食时五五二十五咽，禺中四四十六咽。
又云∶初服气，气兼未调，量能否，应一引一咽一吐，或二咽一吐，或三咽一吐。若气
小调，三引一咽一吐，或二咽一吐，或三咽一吐。气渐渐调，五引一咽一吐，或二咽一吐，
或三咽一吐，居平好也。又七引一咽一吐，或二咽一吐至三咽一吐，此气极调善也。
又云∶凡服气及苻水断谷，皆须山居静处，安心定意，不可令人猝有犯触而致惊忤者，
皆多失心。初为之十日二十日，疲极消瘦，头眩足弱，过此乃渐渐胜耳。若兼之以药物，则
不乃虚 也。例不欲多言，笑举动亡精费气，最为大忌。
《千金方》云∶调气方∶治万病大患，百日即生眉发也。凡调气之法，夜半后、日中前，
气生得调，日中后、夜半前，气死不得调。调气时，仰卧，床铺浓软，枕高下其身平，舒手
展脚，两手握大母指节，去身四五寸，两脚相去四五寸。引气从鼻入足即停止，有力更取久
住。气闭从口细细吐出，尽还从鼻细细引入。
又云∶每旦初起，面向午展两手，于膝上，心眼观气入顶下，达涌泉，旦旦如此，名曰
送气，常以鼻引气，口吐气。（微吐不得开口。）复欲得出气少，入气多。
《抱朴子》说：一个人的身体，就像一个国家的形象。胸腹的位置，就像宫殿；四肢的排列，就像郊外的边界；骨节的分布，就像众多的官员；神志就像君主。血液就像臣子，气就像百姓。所以懂得修养自身就能治理国家。爱护百姓，是为了安定国家；保养气，是为了保全身体。百姓离散则国家灭亡，气耗尽则身体死亡。因此，得道之人在未发生祸患前进行修养，治疗未发生的疾病，在无事之前进行医治，而不是在事情过去之后才去追悔。百姓难以供养且容易危殆，气难以清静且容易耗散。所以审察威严与德行以保卫社稷，割舍嗜欲以巩固血气，然后真一之气留存，三七守一之法施行，百种危害退却，寿命得以延长。
《养生要集》记载：卤公说：人处在气中，就像鱼处在水中，水浑浊则鱼消瘦，气昏浊则人生病。浑浊不仅仅指天气昏浊，如果思虑缠绕心头，得失之心交织丧失，导致行动迟缓蹇滞，这也称为浊。
又说：彭祖说：人虽然不知道方术，但只要爱惜气，并且调养得当，也能活到一百四十岁。不能达到这个年龄的，都是因为伤害了它。稍微懂得一些道理，可以活到二百四十岁，如果再加以努力，可以达到四百八十岁。
又说：《服气经》说：道就是气，珍惜气就能得道，得道就能长存。神就是精，珍惜精就能神明，神明就能长生。精，是血脉的川流，是守护骨骼的灵神。精离去则骨骼枯槁，骨骼枯槁则死亡。所以修道的人务必珍惜精液，从夜半到日中为生气，从日中到夜半为死气。经常在生气时正身仰卧，闭上眼睛，手握固（握固是指像婴儿刚握拳那样），闭住气息不呼吸，在心中默数到二百，然后用口吐气，每天增加呼吸次数。这样，身体和精神都安宁，五脏安和，能够闭气。数到二百五十，眉毛秀美（华盖指眉毛），耳目聪明，全身无病，邪气不侵犯人体。
又说：行气的人，先要清除鼻中的毛发，这叫做通神路，常人又利于喘息。
又说：行气、闭气虽然是修养身体的关键，但应当先通达理解其原理的空虚，而且宜于虚空，不可饱满。如果气有结滞，不能宣通流动，或者导致生疮，就像泉源，不可以堵塞不通。如果吃生鱼、生虫、生菜、肥肉，以及喜怒忧恚等情绪没有消除就进行行气，会使人患上上气病。凡是想要修习此法，都要循序渐进。
又说：《元阳经》说：经常用鼻子吸入气并含漱，舔舌叩齿后吞咽津液。一天一夜得到一千次吞咽是很好的。应当少吃饮食，饮食多则气逆，百脉闭塞，闭塞则气不行，气不行则生病。
又说：《老子》尹氏内解说：唾沫，汇聚成为醴泉，聚集成为玉浆，流注成为华池，散布成为精液，下降成为甘露。所以口是华池，里面有醴泉，含漱而咽下，灌溉脏腑滋润身体，流利百脉，化养万神，四肢关节毛发，都依靠它而生长。
又说：《养生内解》说：人如果能整天不吐唾沫，含着枣来吞咽，能让人爱惜气并生津液，这是大要领。
又说：刘君安说：食生吐死，可以长存。意思是鼻纳气为生，口吐气为死。凡人不能服气，从早到晚，经常练习不息，修养并舒展它。
又说：经常让鼻子吸气、口呼气，这叫做吐故纳新。现在世上有人能用鼻子吹笙、用鼻子饮酒的，是积累练习所能做到的，那么鼻子能像口一样做事，现在练习用口吐气、鼻吸气，尤其比用鼻子吹、用鼻子喝水容易。只是人不能练习，练习也不能持久罢了。
又说：彭祖说：调和神志、导引气的道路，应当得到密室闲房，安放床铺暖席，枕头高二寸五分，正身仰卧睡觉，眼睛闭上，气息停留在胸膈，把鸿毛放在鼻口上而鸿毛不动，经过三百息，耳朵听不到声音，眼睛看不到东西，心里没有思虑，寒暑不能伤害，蜂蝎不能毒害，寿命三百六十岁，这就是真人。如果不能完全去除思虑，应当逐渐去除它。不能杂乱地闭气，慢慢学习，从三息、五息、七息、九息开始，每次舒一口气，接着再恢复，能十二息不舒气，这是小通。一百二十息不舒气是大通。
又说：应当在夜半之后、生气的时候，闭气并在心中默数，计数要紧密不容间隙，恐怕有误乱，可以用手拨动筹码辅助计数，能达到一千次则离成仙不远了。吐气要让入多出少，经常用鼻子吸气，用口吐气。
又说：如果遇到天雾、恶风、猛寒、大热，不要吸气，只要闭气即可。微微吐气随即再次闭气。
又说：行气想要除去百病，随着病症所在部位意念引导。头痛念头部，足痛念足部，使它们痊愈调和，气前往攻治它。从时辰到时辰，自然就会消散。这是养生的大要领。
《大清经》说：气作为理，有内有外，有阴有阳。阳气为生，阴气为死。从夜半到日中，外为生气；从日中到夜半，内为死气。
凡是服气的人，经常应该服用生气。死气伤人，外气生时，随欲望服用即可，不必等待当时。取外气的方法：鼻子吸入生气进入，口吐出死气出来，千万不要逆向操作。逆向则伤人。口入鼻出，叫做逆。从日中到夜半生气在内，服法：闭口，眼睛像平常一样，喘息让气息呼出至鼻端，即鼓动两颊，引出气息，重新入口，满口后吞咽，以脚的数量为限度，不需要吐出。
又说：甘始服用六戊法：经常在早晚，先从甲子日开始，旬起向辰地，舌头叩击上下牙齿，取津液旋转，三次吞咽一次，五次吞咽停止。其次向寅，也这样做。周遍于六戊，总共三十次吞咽停止。
又说：俭服用六戊法：从甲子日开始，一天结束，每旬常向戊辰，吞咽气甲戌，每旬常向戊寅，吞咽六旬，效法此法。
又说：服用五星精法：春夏秋冬及四季月，各朝向建星存想其星气，大小如手指，随着其颜色进入口中，又在各脏中存想，色气也是如此。向上退场门，便含咽吞之，再吸吞直到次数完毕停止，每天三次，初三是九，次三是七，后三是五。春平旦，次日中日入；夏日出日入；秋日入人定鸡鸣；冬夜半日出日中，一说日入。四季各依王时，起至间中三七至冲并舒手足，张口此之，时三五。
又说：取气法，从鼻子引入，从口吐出，千万不要逆向，逆向则伤人。口入鼻出是逆。服法：正身作卧，放下枕头，令与身体平齐，手握固（以四指包裹大拇指握固）。要求床铺厚褥，平正直身，两脚相距五寸，舒展两臂，令离开身体各五寸。安顿身体，定息气息，放松身体如同衣服委顿在床上，这叫做大委气法。然后徐徐从鼻子吸气，鼓动两颊，令气升起，徐徐微引气入颊中，也不要令顿时充满。充满则还出，出则吞咽困难，恒令内部虚空，虚空则又能再引。如果气先已调顺，微七引入口一咽气；先前未调顺者，五引可咽，三引也可咽，吞咽时小动舌头，令气转动，然后吞咽，吞咽时不要让鼻子漏气。气泄漏则损伤人。
又说：取气时僵卧，直伸两手脚，握固，两脚相距、两手各离开身体五寸。闭目闭口，鼻子吸气，从夜半初服九九八十一咽，鸡鸣八八六十四咽，平旦七七四十九咽，日出六六三十六咽，食时五五二十五咽，禺中四四十六咽。
又说：初服气，气兼未调，量力能否，应一引一咽一吐，或二咽一吐，或三咽一吐。如果气小调，三引一咽一吐，或二咽一吐，或三咽一吐。气渐渐调顺，五引一咽一吐，或二咽一吐，或三咽一吐，居平日好。又七引一咽一吐，或二咽一吐至三咽一吐，这是气极调善。
又说：凡是服气及符水断谷，都必须山居静处，安心定意，不可让人猝然触犯而导致惊忤的，大多失心。初为之十日二十日，疲极消瘦，头眩足弱，过了这之后才渐渐胜任。如果兼之以药物，则不至于虚弱。例不欲多言，笑举动亡精费气，最为大忌。
《千金方》说：调气方：治疗万病大患，百日即生眉发。凡是调气的方法，夜半后、日中前，气生得调，日中后、夜半前，气死不得调。调气时，仰卧，床铺浓软，枕高下其身平，舒手展脚，两手握大拇指节，离开身体四五寸，两脚相距四五寸。引气从鼻子入足即停止，有力更取久住。气闭从口细细吐出，尽还从鼻子细细引入。
又说：每天早晨初起，面向午展两手，于膝上，心眼观气入顶下，达涌泉，旦旦如此，名曰送气，经常用鼻子吸气，口吐气。（微吐不得开口。）又想得出气少，入气多。
The *Baopuzi* states: The body of one person is like the image of a state. The position of the chest and abdomen is like the palace; the arrangement of the four limbs is like the suburbs; the distribution of bone joints is like the myriad officials; the Shen (Spirit) is like the ruler. Blood is like the ministers, Qi (Vital Energy) is like the common people. Therefore, knowing how to cultivate oneself enables one to govern the state. To love the people is to stabilize the state; to nourish Qi is to preserve the body. When the people scatter, the state perishes; when Qi exhausts, the body dies. Thus, the perfected person cultivates against disasters before they arise, treats diseases before they manifest, and heals in times of peace rather than pursuing cures after events have passed. People are difficult to nurture yet easily endangered; Qi is difficult to clarify yet easily depleted. Therefore, by examining majesty and virtue to protect the state, and by cutting off desires to consolidate Blood and Qi, then the Zhenyi (True Unity) remains, the method of "Sanqi Shouyi" (Guarding One for three sevens) is practiced, hundred harms recede, and lifespan is extended.
The *Yangsheng Yaoji* records: Lu Gong said: Humans exist within Qi just as fish exist in water. If the water is turbid, the fish becomes emaciated; if Qi is turbid, humans become ill. Turbidity refers not only to the weather being hazy, but also to thoughts entangling the heart, losses and gains intertwining and causing loss, leading to sluggishness and difficulty in movement, which is also called turbidity.
It further states: Peng Zu said: Although humans may not know medical arts, if they cherish Qi and nourish it properly, they can live to 140 years. Those who do not reach this age have harmed themselves. Slightly understanding the Dao allows living to 240 years; adding effort further can extend life to 480 years.
It further states: The *Fuqi Jing* (Classic of Swallowing Qi) says: The Dao is Qi. Cherishing Qi leads to attaining the Dao, and attaining the Dao leads to eternal existence. Shen is Jing (Essence). Cherishing Jing leads to clarity of mind, and clarity of mind leads to long life. Jing is the flow of blood vessels, the spiritual god guarding the bones. When Jing departs, bones wither; when bones wither, death occurs. Therefore, those practicing the Dao must cherish their Jing. From midnight to noon is Shengqi (Generating Qi); from noon to midnight is Siqi (Dead Qi). Often, during Shengqi time, lie supine, close eyes, and perform Wogu (Fist Clenching, resembling an infant's fist), hold breath without breathing, count to 200 in the mind, then exhale through the mouth, increasing breaths daily. In this way, body and spirit are harmonious, five Zang organs are peaceful, and breath-holding is achieved. Counting to 250 beautifies Huagai (Eyebrows), makes ears and eyes acute, keeps the whole body free of disease, and prevents evil influences from invading.
It further states: Practitioners of Xingqi (Walking/Flowing Qi) should first remove nasal hairs, which is called opening the divine pathway, benefiting normal respiration.
It further states: Xingqi and Biqi (Holding Breath) are key to self-cultivation, but one must first understand the principle of emptiness, maintaining a state of void rather than fullness. If Qi stagnates and cannot flow freely, it may cause sores, like a spring blocked from flowing. Eating raw fish, insects, vegetables, fatty meat, or harboring unremoved emotions like anger, joy, worry, or resentment while practicing Xingqi will cause Shangqi (Rebellious Qi). All cultivation must be gradual.
It further states: The *Yuanyang Jing* says: Frequently inhale through the nose, swish the saliva, tap teeth, and swallow. A thousand swallows a day is excellent. Eat little; excessive food causes Qi rebellion, blocking the hundred vessels. Blocked vessels stop Qi flow, leading to illness.
It further states: Yin Shi's internal explanation of the *Laozi* says: Saliva gathers into Liquor Spring, condenses into Jade Paste, flows into the Splendid Pool, scatters into Essence Fluid, and descends into Sweet Dew. Thus, the mouth is the Splendid Pool containing Liquor Spring. Swishing and swallowing irrigates the Zang organs, moistens the body, unblocks the hundred vessels, transforms and nourishes the ten thousand spirits, and supports the growth of joints and hair.
It further states: The *Yangsheng Neijie* says: If one can refrain from spitting all day and swallow dates, it helps cherish Qi and generate fluids; this is a major principle.
It further states: Liu Jun'an said: Eating the living and expelling the dead ensures long life. Inhaling through the nose is living; exhaling through the mouth is dying. Ordinary people unable to practice Fuqi should practice continuously from morning to night, cultivating and relaxing it.
It further states: Frequently letting the nose inhale and mouth exhale is called expelling the old and absorbing the new. Some people today can play the sheng or drink wine through their nose due to accumulated practice; thus, the nose can function like the mouth. Practicing exhaling through the mouth and inhaling through the nose is easier than nose-playing or nose-drinking. It is merely that people do not practice, or cannot sustain it.
It further states: Peng Zu said: The path of harmonizing Spirit and guiding Qi requires a quiet room, a warm bed, and a pillow 2.5 cun high. Lie supine, close eyes, keep Qi in the chest and diaphragm, place a goose feather on the nose and mouth so it does not move, for 300 breaths. Ears hear nothing, eyes see nothing, mind thinks nothing; cold, heat, bees, and scorpions cannot harm. Lifespan reaches 360 years; this is a True Person. If one cannot completely eliminate thoughts, remove them gradually. Do not abruptly hold breath; learn slowly, starting with 3, 5, 7, 9 breaths, releasing once each time, then resuming. Reaching 12 breaths without release is Minor Penetration. 120 breaths without release is Major Penetration.
It further states: After midnight, during Shengqi time, hold breath and count in the mind tightly to avoid error, using hand tokens if necessary. Reaching 1,000 brings one near immortality. Exhale less, inhale more, always inhaling through the nose and exhaling through the mouth.
It further states: In fog, strong wind, severe cold, or intense heat, do not inhale; only hold breath. Exhale slightly and immediately re-hold.
It further states: To cure diseases via Xingqi, focus intention on the affected area. For headache, focus on the head; for foot pain, focus on the foot. Let Qi attack the area until healed. This dissipates naturally over time. This is a major principle of health preservation.
The *Daqing Jing* says: Qi has internal and external aspects, Yin and Yang. Yang Qi is life, Yin Qi is death. From midnight to noon, the exterior is Shengqi; from noon to midnight, the interior is Siqi.
Practitioners of Fuqi should often consume Shengqi. Siqi harms people. When external Qi is generating, one may consume it as desired, without waiting for the specific time. Method for taking external Qi: Inhale Shengqi through the nose, exhale Siqi through the mouth. Never reverse this. Reversal harms. Inhaling through the mouth and exhaling through the nose is reversal. From noon to midnight, Shengqi is internal. Method: Close mouth, eyes normal, exhale until Qi reaches the nose tip, puff cheeks, draw Qi back in, fill mouth, and swallow. Use feet to count repetitions; no need to exhale.
It further states: Gan Shi's Six Wu method: At dawn and dusk, start from Jiazi, facing Chen direction every ten days. Tap upper and lower teeth with tongue, swirl saliva, swallow once every three times, stop at five swallows. Then face Yin, doing the same. Cycle through Six Wu, stopping at 30 swallows total.
It further states: Jian's Six Wu method: Start from Jiazi, end of day, face Wu-Chen every ten days, swallow Qi at Jia-Xu. Every ten days face Wu-Yin, swallow six cycles, following this example.
It further states: Five Stars Essence method: In Spring, Summer, Autumn, Winter, and seasonal months, face the establishing star, visualize its Qi, size of a finger, entering the mouth with its color. Visualize in corresponding Zang organs. Retreat to Shangtchang Gate, swallow. Inhale and swallow until count finishes. Three times daily: early stage 3x9, middle stage 3x7, late stage 3x5. Spring at dawn, next day sunset; Summer sunrise/sunset; Autumn deep night/chicken crow; Winter midnight/sunrise/midday, or sunset. Four seasons follow Wang times, rise to intermediate, 3x7 to Chong-Bing, stretch limbs, open mouth, time 3x5.
It further states: Taking Qi method: Inhale through nose, exhale through mouth. Never reverse, as reversal harms. Mouth-in/Nose-out is reversal. Method: Lie supine, pillow level with body, Wogu (four fingers wrap thumb). Bed should be thick and soft. Body straight, feet 5 cun apart, arms extended 5 cun from body. Settle body and breath. Relax body onto bed like discarded clothes; this is Da Weiqi method. Slowly inhale through nose, puff cheeks, raise Qi, gently draw Qi into cheeks without filling suddenly. If full, exhale; hard to swallow if full. Keep interior empty to allow more drawing. If Qi is already regulated, 7 gentle pulls, 1 swallow; if unregulated, 5 pulls swallow, or 3 pulls swallow. Move tongue slightly during swallow to rotate Qi, then swallow. Do not leak Qi through nose; leakage harms.
It further states: During Qi taking, lie stiff, straight limbs, Wogu, feet and hands 5 cun from body. Close eyes and mouth, inhale through nose. Midnight: 9x9=81 swallows. Chicken crow: 8x8=64. Dawn: 7x7=49. Sunrise: 6x6=36. Meal time: 5x5=25. Mid-morning: 4x4=16.
It further states: Initial Fuqi, Qi unregulated. Measure capacity: 1 pull, 1 swallow, 1 exhale; or 2 swallows, 1 exhale; or 3 swallows, 1 exhale. If Qi slightly regulated: 3 pulls, 1 swallow, 1 exhale; or 2 swallows, 1 exhale; or 3 swallows, 1 exhale. As Qi regulates: 5 pulls, 1 swallow, 1 exhale; or 2 swallows, 1 exhale; or 3 swallows, 1 exhale. Good for daily life. 7 pulls, 1 swallow, 1 exhale; or 2-3 swallows, 1 exhale indicates Qi is extremely regulated.
It further states: Fuqi and Fushui (Talisman Water) Gu (Grain Avoidance) require mountain dwelling in quiet places, calming mind and intent. Avoid sudden disturbances causing fright, which leads to mental loss. First 10-20 days cause fatigue, emaciation, dizziness, weak legs; afterwards, one gradually adapts. Combining with medicine prevents weakness. Generally, avoid talking, laughing, moving excessively as these waste Jing and Qi, which is a major taboo.
The *Qianjin Fang* says: Tiaoqi Formula: Treats major ailments of ten thousand diseases; eyebrows and hair grow in 100 days. Method: After midnight, before noon, Qi generates and is regulated; after noon, before midnight, Qi dies and is not regulated. Lie supine, soft bed, pillow level with body, spread hands and feet, thumbs held by other fingers, 4-5 cun from body, feet 4-5 cun apart. Draw Qi through nose to feet, stop if powerful, stay longer. Hold breath, exhale finely through mouth, inhale finely through nose.
It further states: Upon waking each morning, face South, spread hands on knees. Mind's eye observes Qi entering top, descending to Yongquan. Daily practice called Songqi (Sending Qi). Usually inhale through nose, exhale through mouth (slight exhale without opening mouth). Aim for less outflow, more inflow.