摄生之要，莫大乎存想。存谓存我之神，想谓想我之身。闭目见自己之收心，见自己之身，
不离我身，不伤我神，则存想之渐也。
天地虚空中皆气，人身虚空中皆气。故呼出浊气，身中之气也；吸入清气，天地之气也。人
在气中，如鱼游水中。鱼腹中不得水出入则死，人腹中不得气出入亦死，同其理也。善摄生者，
必明于气之故矣。
欲修调气之术者，常得早食闭户，安床暖席，枕高二寸许，正身偃卧，冥目握固，两足间相
去五寸，两臂
与体相去亦各五寸。先谓闭气，以鼻吸入，渐渐腹满，乃闭之，及不可忍，乃从口细细吐出，不
可一呼则尽。气定，复如前闭之。始而十息，或二十息，不可忍，渐熟渐多，但能闭至八十息以
上，则脏腑胸膈之间皆清气之布护矣。至于纯熟，当其气闭之时，鼻中唯有短息一寸余，所闭之
气在中，如火蒸润，肺宫一绕，则身如委蛇，神在外，其快其美，有不可言之状。盖一气流通，
表里上下彻达故也。其所闭之气渐消，则恍然复旧。此道以多为功，但能于日夜间得此以两度，
久久耳目聪明，精神完固，体健身轻，则百疾消灭。
凡调气之初，务要体安气和，无与意争。若不安和，且止，后和乃为之。久而弗倦则善矣。
闭气如降龙伏虎，须达其神理，胸膈常宜虚空，不可饱满。若气有结滞，不得宣流，觉之盒饭用
吐法以除之，如吹嘘呵嘻 噫呼之类是也。不然，泉源壅遏，必至逆流，疮疡中满之患作矣。
又苏氏养生诀云∶每夜自三更至五更，以未昧上拥被盘足，面东南叩齿三十六遍，握固冥目，
以两手拄腰腹间，闭息，想心为炎火光明洞彻，下入丹田。待腹满气极，则徐出气，不得令耳闻。
复以舌抵齿，取华池水满口，低头咽下，送入丹田，用意精猛，令津与气谷谷然有声，径至丹田
毕，再根据前为之。凡久闭息，三咽津而止。然后以两手摩热，摩两脚心，则涌泉穴及腰脊两傍即
肾堂，皆令热彻。次以两手摩熨眼面耳项，皆尽极热，仍按提鼻梁左右七下，梳头百梳而卧，熟
睡至明。
或问养生炼气之道。曰∶养生者，节制之常也；炼气，则术也。何以言之？人生元气所禀，
各有长短。自有知以来，为贪爱侵剥暴戾蠹蚀，故长者短，短者促，不得尽天年而终。是以圣智
之人有养生之论，大要不出少思虑，寡嗜欲，节饮食，慎起居，顺时候，和气体，利关节而已矣。
能由是而行，则六气不能致伤，而诸疾不作，可以尽其天界元始之气而以寿终矣。使非有节，安
能如是？故曰节制之常。
至于炼气之术，亦有至理。大抵造化之妙，阴阳配合，而道化生焉。人之得生，本诸精气，
呼吸升降之间，而运动往来无滞。故吸则气升，遂以意引之，注于极上；呼则气降，遂以意引之，
注于极下。久之，极上则髓海盈溢，遍达于诸骸；极下则气海充满，透彻于诸脉。此亦造化自然
之机发如此。使非阴阳得类配合，虚无之
气，虽能升降流转，亦不成化。故曰∶偏阳不生，孤阴不育。又曰∶一阴一阳之谓道，是已。
然则气无形质，何以交化？曰∶气以虚通，类同则感。譬之磁石引针，隔关潜达；灯头有烟，
火光自趋。天机自然，非由人耳。是道也，自下而上，由上而下，往来运转，如环无端，与天符
合。故曰∶观天之道，执天之行，盗天之机，岂非术乎？
服食之法何如？曰∶《参同契》《龙虎经》《石函记》皆已言之。盖疏达腠理，坚固体质之
义也。虱处头而黑，麝食柏而香，颈处汉而瘿，齿居晋而黄，乃所食气蒸性炼形，故不期而变，
此亦至理存也。但伏炼金石，反以戕生矣。
雨雪者，云气所化。人之气亦能化液，故闭息伏气，可以不食。龟以吞气而寿，即此。今之
医动以补阴滋阴为益气之妙方，不知血必籍气而后生，乃为真血。其水谷药味之所渗入者，终非
元气之精也。血必待气而后运。气不能运，血滞脉理，而诸热诸疡之病作矣。故古之养生者只以
调气为先，使阳为一身之主摄，而阴自生化，真异乎世医之见矣。（《雅述》）
养生之道，没有比“存想”更重要的了。“存”是指保存我的精神，“想”是指观想我的身体。闭目内视，使心神收敛，观想自己的身体，让身心不离，不损伤我的精神，这就是“存想”的渐进过程。
天地虚空中充满气，人身虚空中也充满气。所以呼出的浊气，是体内的气；吸入的清气，是天地的清气。人生活在气中，就像鱼生活在水中一样。鱼的腹部如果没有水的进出就会死亡，人的腹部如果没有气的进出也会死亡，道理是一样的。善于养生的人，必须通晓气的原理。
想要修习调气之术的人，应当在早晨进食后关闭门户，安置好床铺并温暖席子，枕头高度约两寸，端正身体仰卧，闭上眼睛，双手握固（拇指掐在无名指根部），两脚之间相距五寸，双臂与身体两侧也各相距五寸。先进行闭气练习，用鼻子吸气，逐渐使腹部胀满，然后憋住气，直到难以忍受时，再从口中细细吐出，不可一口气吐尽。待气息平静，再像之前那样闭气。开始时做十次呼吸，或二十次呼吸，若难以忍受就停止，随着熟练程度增加，次数也逐渐增多，只要能闭气达到八十次呼吸以上，那么脏腑和胸膈之间都会布满清气。到了纯熟阶段，当闭气时，鼻中只有短促的一寸余呼吸，所闭之气停留在体内，如同火蒸润一般，环绕肺宫一周，此时身体感觉如蛇般柔软舒展，神志在外，那种快乐美好，有无法用言语形容的状态。这是因为一气流通，表里上下彻底通达的缘故。所闭之气逐渐消散，人就恍惚间恢复到常态。这门功夫以数量多为功效，只要能在白天和夜间各练习两次，久而久之，耳目会变得聪明，精神会完固，身体轻便健康，各种疾病都会消除。
凡是调气的初期，务必保持身体安适、气息平和，不要与意念争竞。如果状态不安和，就暂时停止，等气息调和后再进行。长久练习而不疲倦就是好的。
闭气如同降龙伏虎，必须通达其神理，胸膈常宜虚空，不可饱满。如果气有结滞，不能宣通流动，觉察到时就应当用吐法来排除它，如吹、嘘、呵、嘻、噫、呼等六字诀之类。否则，泉源被堵塞，必然导致逆流，产生疮疡和中满的祸患。
另外，苏氏养生诀说：每晚从三更到五更，在天未亮时拥被盘腿而坐，面向东方，叩齿三十六次，双手握固，闭目，用两手支撑在腰腹间，闭息，想象心脏如火焰般光明透彻，向下进入丹田。等到腹部胀满、气息至极时，再缓缓呼气，不要让耳朵听到声音。再用舌头抵住牙齿，取口中津液（华池水）满口，低头咽下，送入丹田，用意精猛，让津液与气谷谷然有声地直达丹田完毕，再依照前面的方法练习。凡长时间闭气，吞咽三次津液后停止。然后用两手摩擦发热，按摩两脚心，这样涌泉穴及腰脊两侧的肾堂，都会热透。接着用两手摩擦熨烫眼、面、耳、颈，都做到极热，然后按压提拉鼻梁左右七次，梳头一百次后睡觉，熟睡到天明。
有人问养生炼气的方法。回答说：养生，是节制的常规；炼气，则是技术/法术。为什么这么说？人生来禀受的元气，各有长短。自从有了知觉以来，因贪爱侵扰剥蚀，暴戾蠹蚀，使得长的变短，短的更短促，不能享尽天年而终老。所以圣智之人有养生的论述，大要不出少思虑、寡嗜欲、节饮食、慎起居、顺时候、和气体、利关节罢了。能照此而行，那么六淫邪气就不能致病，各种疾病就不会发生，可以享尽天赋的元气而寿终。如果不是有节制，怎么能如此呢？所以说这是节制的常规。
至于炼气之术，也有至深的道理。大致造化之妙，在于阴阳配合，道由此化生。人得以生存，根本在于精气，在呼吸升降之间，运动往来无滞碍。所以吸气时气上升，便用意念引导它，注于极上；呼气时气下降，便用意念引导它，注于极下。久而久之，极上则髓海盈溢，遍达于诸骨骸；极下则气海充满，透彻于诸经脉。这也是造化自然的机发如此。如果不是阴阳同类配合，虚无之气，虽然能升降流转，也不能化成生命。所以说：偏阳不生，孤阴不育。又说：一阴一阳之谓道，就是这个意思。
然而气没有形质，如何交感化生？回答说：气以虚通为特性，同类相感。比如磁石吸引铁针，隔着关卡暗中通达；灯头冒烟，火光自然趋向。天机自然，并非由人力强行所致。这道法，自下而上，由上而下，往来运转，如环无端，与天道符合。所以说：观察天的规律，执守天的运行，窃取天的玄机，这难道不是术吗？
服食的方法怎么样？回答说：《参同契》《龙虎经》《石函记》都已经讲过了。这都是疏通腠理、坚固体质的意义。虱子生活在头上毛色黑，麝鹿吃柏叶而身体香，脖子处在潮湿之地而生瘿瘤，牙齿居住在晋地而发黄，是因为所吃的食物之气蒸熏本性、炼化形体，所以不知不觉就改变了，这也是至理存在的体现。但是服食金石炼丹，反而伤害生命了。
雨雪，是云气所化。人的气也能化为津液，所以闭息伏气，可以不进食。乌龟靠吞气而长寿，就是这个道理。现在的医生动不动就把补阴滋阴当作益气的妙方，不知道血必须依靠气才能生成，这才是真血。那些由水谷药味渗入的，终究不是元气的精华。血必须等待气才能运化。气如果不能运化，血就会滞留在脉理中，各种热病和疮疡的病就会发作。所以古代的养生者只把调气作为首要任务，使阳气成为一身的主宰来统摄，而阴气自然生化，这与世俗医生的见解真是大不相同啊。（出自《雅述》）
The essence of preserving life lies foremost in "Cunxiang" (Mental Visualization and Retention). "Cun" refers to retaining one's Shen (Spirit), while "Xiang" refers to visualizing one's own body. By closing the eyes to gather the mind and visualizing the body, keeping the mind and body united without injuring the Spirit, this constitutes the gradual practice of Cunxiang.
The void of heaven and earth is filled with Qi (Vital Energy), and the void within the human body is also filled with Qi. Therefore, exhaled turbid Qi is the body's internal Qi; inhaled clear Qi is the Qi of heaven and earth. Humans live within Qi, just as fish live in water. If a fish cannot have water enter and exit its belly, it dies; similarly, if a human cannot have Qi enter and exit, they die. The principle is the same. Those skilled in preserving life must understand the nature of Qi.
Those wishing to cultivate the art of regulating Qi should eat early, close the doors, prepare the bed and warm the mat, use a pillow about two cun high, lie supine with the body straight, close the eyes, hold the hands in Gu (a specific hand seal where the thumb presses into the palm/base of the ring finger), keep the feet five cun apart, and keep the arms five cun away from the body on each side. First, practice holding the breath: inhale through the nose until the abdomen feels full, then hold it until it becomes unbearable, and slowly exhale through the mouth, ensuring not to exhale all at once. Once the Qi settles, repeat the holding process. Start with ten cycles of respiration, or twenty; if unbearable, stop. As proficiency increases, the number gradually increases. If one can hold the breath for eighty cycles or more, clear Qi will permeate the viscera and the chest/diaphragm region. Upon reaching mastery, during the breath-holding phase, only short breaths of slightly over one cun are taken at the nose; the held Qi remains inside, steaming and moistening like fire, circling the Lung Palace. The body feels flexible like a snake, the Shen is externalized, and the joy and beauty are indescribable. This occurs because Qi flows freely, penetrating the interior and exterior, upper and lower. As the held Qi gradually dissipates, one returns to their normal state. This method gains merit through quantity; practicing twice daily (morning and night) for a long time will sharpen the ears and eyes, consolidate the Spirit, lighten the body, and eliminate myriad diseases.
In the initial stages of Qi regulation, one must ensure physical comfort and Qi harmony, avoiding conflict with intention. If not harmonious, pause and resume only when harmonious. Long-term practice without fatigue is ideal.
Holding the breath is like subduing dragons and tigers; one must comprehend its spiritual principles. The chest and diaphragm should remain empty, not full. If Qi stagnates and fails to circulate, detect it and use expulsion methods (such as the Six Healing Sounds: Chui, Xu, He, Xi, Yi, Hu) to remove it. Otherwise, the source will be blocked, leading to counter-flow and causing sores, ulcers, and abdominal fullness.
Furthermore, Su Shi's Health Preservation Method states: Every night from the third watch to the fifth watch, before dawn, sit cross-legged under covers facing southeast. Clench teeth thirty-six times, hold the Gu seal, close the eyes, support the waist and abdomen with both hands, hold the breath, and visualize the Heart as a bright, penetrating fire descending into the Dantian (Lower Elixir Field). When the abdomen is full and Qi reaches its limit, exhale slowly without making sound audible to the ears. Then, touch the teeth with the tongue to collect saliva (Huachi Water), swallow it with the head lowered into the Dantian, using intense focus to make the saliva and Qi produce a gurgling sound as they reach the Dantian. Repeat this. After prolonged breath-holding, swallow saliva three times to conclude. Then, rub hands until hot, massage the soles of the feet (Yongquan Acupoint and Kidney Hall on both sides of the spine) until heat penetrates. Next, massage the eyes, face, ears, and neck until extremely hot. Press and lift the bridge of the nose seven times left and right, comb the hair one hundred times, then sleep until morning.
Question: What is the way of health preservation and Qi refining?
Answer: Health preservation is the constant practice of moderation; Qi refining is a technique/art. Why? The Yuan Qi (Primal Qi) endowed at birth varies in length and strength. Since acquiring consciousness, greed and desire have eroded and damaged this Qi, shortening lifespans so that few reach their natural end. Thus, sages discuss health preservation, emphasizing: reduce thoughts, minimize desires, regulate diet, be cautious in daily routine, follow seasonal changes, harmonize Qi, and facilitate joints. Following this prevents the Six Evils (Pathogenic Factors) from causing injury and stops various diseases, allowing one to exhaust their heavenly Yuan Qi and die of old age. Without moderation, how could this be achieved? Hence, it is called the constant of moderation.
As for the art of Qi refining, there are profound principles. Essentially, the wonder of creation lies in the cooperation of Yin and Yang, giving rise to the Dao. Human life originates from Jing-Qi. Through breathing and rising/falling, movement and circulation occur without obstruction. Inhalation raises Qi; guide it with intention to the highest point. Exhalation lowers Qi; guide it with intention to the lowest point. Over time, the highest point fills the Marrow Sea (Brain), reaching all bones; the lowest point fills the Qi Sea, penetrating all meridians. This is the natural mechanism of creation. Without Yin-Yang cooperation, even if Void Qi rises and falls, it cannot transform into life. Hence: "Yang alone does not generate; Yin alone does not nurture." Also: "One Yin and one Yang is called the Dao."
However, Qi has no form or substance; how does it interact and transform? Answer: Qi interacts through emptiness and connection; similar types resonate. Like a magnet attracting iron needles through barriers, or smoke rising toward fire. This is natural heavenly mechanism, not forced by humans. This path moves up from below and down from above, circulating endlessly like a circle, conforming to Heaven. Hence: "Observe the Dao of Heaven, execute the actions of Heaven, steal the mechanisms of Heaven." Is this not a technique?
What about the method of ingestion/consumption? Answer: The *Can Tong Qi*, *Long Hu Jing*, and *Shi Han Ji* have already discussed this. These aim to unblock Couli (pores/skin interstices) and strengthen the constitution. Lice on heads become black; musk deer eating cypress become fragrant; goiters form in humid necks; teeth turn yellow in Jin region. This is due to the vaporization of food Qi transforming nature and shape, causing change without intent. This is profound truth. However, ingesting refined minerals/metals harms life instead.
Rain and snow are transformed from cloud Qi. Human Qi can also transform into fluids; thus, holding breath and hiding Qi allows one to survive without food. Turtles live long by swallowing Qi, which illustrates this. Modern doctors often treat tonifying Yin and nourishing Yin as the best method for benefiting Qi, not knowing that Blood requires Qi to be generated to become true Blood. Substances infiltrated by food and medicine are ultimately not the essence of Yuan Qi. Blood requires Qi to move. If Qi fails to move, Blood stagnates in the meridians, causing heat diseases and sores. Therefore, ancient preservers prioritized regulating Qi, making Yang the master of the body to control Yin, allowing Yin to naturally generate and transform. This differs greatly from the views of worldly physicians. (From *Ya Shu*)