论曰神仙服气之术，古方不载，黄庭内景，玉函隐书，虽有于世，而学人莫得其要，故
服气之法，率多口传心授，或食从子至巳，或饮玉池之津，或吐故纳新，导引按跷，或餐日
月，或闭所通，大抵气以形载，形以气充，气形充符，自然长久，所谓保其委和，合彼大和
者也。
赤松子服气序曰∶天道悠长，万品不齐，人生为贵，阴阳同阶，天道坦坦，修之不迷，
世何专愚，相随徘徊，生不及踵，性命殒颓，存亡相感，哭泣悲哀，何不服气，与仙同栖，
经曰∶福莫大生，祸莫大死，子欲长生，腹中当清，长生不死，肠中无滓，是以食谷者智，
食气者神，故曰休粮绝食为生道，阴阳还精为重宝，能常行之永寿考，何为恣欲自使老，神
仙食气，常以春二月三月，九日十八日二十七日，若甲辰乙巳丙辰丁巳王相成满日行之，佳。
夫行气，欲于山林中幽寂处，近东流之泉，向阳之地，沐浴兰汤，以丹书玉房为丹田方
一寸（玉房在脐下三寸是），精念玉房，内视丹田，纳气致之于丹田，又先去鼻中毛，偃卧，
两足相去五寸，两臂去身亦五寸，瞑目握固（握固如婴儿之卷手）蒲 为枕，高三寸，若胸
中
有病，枕高七寸，病在脐下，可去枕，既行气，不复食生菜辛臭物。
绝谷行气法，当食日减一口，十日后可不食，不食二日，腹中或 苦饥，取好枣九枚
，方寸术饼九枚食之，一日一夜，不过此也，不念食，即勿啖也，饮水日可五升，亦可三升
，勿绝也，口中常含枣核，令人爱气，且生津液。
经曰∶道者气也，爱气则得道，得道则长生，精者神也，宝精则神明，神明则长存，行
气一名炼气，其法正卧徐漱醴泉咽之（醴泉者华池也），以鼻微微纳气，徐引之，勿令太极
满，
入五息已，可吐一息，屈指数之，至九十息，若身大烦满者，可频伸，频伸讫，复行之，满
四九三百六十息为一周，久久众病自除，吐气既还，欲吸之时，先复小吐，微微往来，如是
再三，更鼻引之，不尔令人气逆，凡纳气则气上升，吐气则气下流，久自觉气周于身中，若
行气未定，意中疲倦，便炼气以九十息为一节，三九二百七十息为一周，行气令 满脏，
无令气大出，闭气于内，九十息一咽，咽未足者，复满九十息，三九自足，无顿数也，当念
气使随发际上极，及流四肢，四肢自热，下至三里，经曰∶行气常以月一日至十五日，念气
从手十指出，十六日至三十日，念气从足十趾出，久自觉气通手足，行之不止，身日轻强，
气脉柔和，荣卫调畅，长生之道，在于行气，灵龟所以长存，服气故也，诸行气之后，或还
欲食者，初饮米汁粥，日增一口，以渐加之，十日以后，可食淖饭，勿致饱也。
经曰∶行气之法，其初多不和，谓令人咳迎，四肢或冷，既行之久，日自益也，四九三
百六十息，身如委衣，骨节皆解，久久乃觉气行体中，经营周身，濡润形体，悦泽皮肤，五
脏六腑皆悉充满，百病除去。
凡初行气之时，先安身和体，若气未调身不安者且止，和乃行之，气至则形安，形安则
鼻息调和，鼻息调和则清气来至，清气来至则自觉形热，形热则频汗出，且勿便起，安徐养
气，务欲其久。
诸行气，无令意中有忿怒愁忧，忿怒愁忧则气乱，气乱则逆，惟精思则正气来至。正气
来至则口中甘香，口中甘香则津液自生，而鼻息微长，鼻息微长则五脏安，五脏安则气各顺
理，如法为之，长生久视也。
行气之法，以鼻微微引气纳之，以口吐之，此为长息，纳气有一，吸也，吐气有六，呼
也、吹也、嘻也、呵也、嘘也、 也。凡人之息，一呼一吸，无有此数，行道之法，时寒
可吹，时温可呼，吹以去热，呼以去风，呵以去烦，嘻以下气，嘘以散滞， 以解极，夫人
之极率多嘘 ，嘘 者，长息之忌，道家行气之所恶也。
夫欲长生，三一当明，上一在泥丸中，中一在绛宫中，下一在丹田中，修真之土当知此
，夜半至日中为生气，日中至人定为死气，常以生气时强卧瞑目，握固闭口，不息，心数至
二百，乃口中微吐气出之，日增其数，数得满二百五十，即绛宫守，泥丸满，丹田成，数得
满三百，则华盖明，耳目彻，身无疾，邪不能干，长生不死也。
闭气之法，以鼻微微引纳之，数满于口中微吐之，小吐即更以鼻小引咽之，如此再三，
可长吐之，饥取食止，绝谷长久，若闭气数得至千五百，则气但从鼻入，通行四肢，不复从
口出也，行之不止，仙道成矣。
行五行气法
春以丙日时加巳，食气百二十，致气于心，令心胜肺，无令肺伤肝，此养肝之时也（春
有九丙凡一千八十食气）。
夏以戊日时加未，食气百二十，以助脾令胜肾，使肾不伤心（数亦如上）。
季夏庚日时加申，食气百二十，以助肺令胜肝，使肝不伤脾（月有三戊凡三百六十食气）。
秋以壬日时加亥，食气百二十，以助肾令胜心，使心不伤肺（秋有九壬行亦加上）。
冬以甲日时加寅，食气百二十，以助肝令胜脾，使脾不伤肾，此五行食气之要法也。四
时各有一千八十食气，各以养其脏，周而复始，令不相克，为之精者，还自内见其五脏矣，
经曰∶道以精为宝，施与则生人，留己则生身，身生则得仙，生人则功遂，天地有阴阳，阴
阳人所贵，贵之合于道，爱之慎无费，故精者血脉之川流，守骨之灵神也，是以精去则骨枯，
骨枯则身毙，人以身为国，以神为君，以精为臣，以气为民，故气变则为精，精化则为神，
神化为婴儿，婴儿上为真人，夫天有三光日月星，人有三宝三丹田，两眉间却入一寸为明堂，
二寸为洞房，三寸为丹田，此为上元，其一赤子，字符先，一名帝卿，心为绛宫，中丹田，
此为中元，其一真人，字子丹，一名光坚，脐下三寸下丹田，此为下元，其一婴儿，字符阳
，一名谷元，此三一也，行气则常存念之。
神仙绝谷十二时食气法
始从夜半，九九八十一咽。
日出，六六三十六咽。
日中，九九八十一咽。
日入，六六三十六咽。
鸡鸣，八八六十四咽。
食时，五五二十五咽。
日 ，八八六十四咽。
黄昏，五五二十五咽。
平旦，七七四十九咽。
禺中，四四一十六咽。
晡时，七七四十九咽。
人定，四四一十六咽。
黄庭经曰∶玉池清水灌灵根，子能修之命常存，饮食自然补命门，自然者，华池也，呼
吸如法咽之，即不饥，常以夜半食生气九九八十一咽，以次下周十二时，为五百四十二咽，
不饥初绝谷三日小极，七日又小极，十四日复小极，头眩慎勿怪也，三七二十一日，则气力
日增。
神仙绝谷食五行气法
东方青牙，服食青牙，饮以朝华，祝已，舌撩上齿表舐唇，漱口咽之三。
南方朱丹，服食朱丹，饮以丹池，祝已，舌撩下齿表，漱口而咽之三。
西方明石，服食明石，饮以灵液，祝已，琢齿七，漱口咽之三。
北方元滋，服食元滋，饮以玉饴，祝已，以鼻纳气而咽之三。
中央戊己，仰望泰山，服食精气以醴泉，祝已，瞑目而咽之三。
食五行气，内附五脏（青牙者肝也朝华者上齿根也朱丹者心也丹池者下齿根也明石者肺
也灵液者唇里津也元滋者肾也玉饴者舌也泰山者精气也醴泉在齿后悬雍前华池在舌本下齿名
玉英舌名金梁），夫食五行气，饥取饱止，无时节也，虽服五行，当以六戊为主，朝食三十，
暮食三十，取饱而已，日月短长，增减在己。
服六戊法。
平旦早起，正衣服，先读甲子至戊辰止，向辰以金梁叩玉英，涤华池，漱醴泉，吸灵液
，闭口周旋，三至而一咽，五咽止，次甲戌至戊寅，向寅行之如上法，尽六戊，凡百五十取
气，而三十咽其精华也，此是服三五之法，要朝暮为之，若饥者日中饷九宫，饷九宫之法，
金梁叩玉英，三五而一咽之便止，下尽六戊，皆如行三五七九引气法。
诸避世入山，欲绝谷不食，先知引三五七九之气，又当知六甲六丁，不尔者，但坐家修
身，食三五七九气，口吐死气，日日不止，可以长生尔，引三五七九之法，徐徐以鼻微引气
纳之三，以口一吐死气，勿令耳闻气出入声也，久久便三气，次复引五气，以口一吐死气，
久久便五气，次引七气，以鼻纳之，以口一吐死气，久久复便七气者，次引九气，鼻微入之，
以口一吐死气，久久尽便九气者，因三五七九而并引之，以鼻二十四引气纳之，复以口一吐
死气，久久能皆便三五七九者，因并引，并引之者，并行二十四气常咽之也，久久复便并引
者，因逆报之法，逆报之法，因从九数引气咽之下，到三，乃以口一吐死气也，久久复便逆
引者，因可九九八十一纳咽气而一吐之，以为节也，口中以去死气也，但闭气，行三五七九
之数，如上引气之法也。
闭气之时，当苦体中满，发烦闭，以意推排，令气周布四肢，上至头中，遍行一身，意
得之者，手足皆热常汗出，此为行气之中最妙者也，若得其道，病可立去，不得其道，则气
不来，病亦随至，不可不慎，以意消息，令体中和平安稳，乃可为之，不尔则轻夭人命。
诸行气，取之勿令粗，粗者使人心痛咳逆，而又不得清微之气，但恶气入身，吹嘘嘻呵
。亦务令细，不细则伤人肺，气之出入，勿令耳闻，常欲向日吸之，春月多懈极，可嘻去之，
若气逆可呵下之，是以呵以去烦，又以下气也，经曰∶行气绝谷，休粮一旬，精气微弱，颜
色萎黄，二旬动作眩瞑，肢节怅怅，大便苦难，小便赤黄，或时下痢，前刚后溏，三旬身体
消瘦，重难以行，四旬颜色转悦，心志安康，五旬五脏调和，精气内养，六旬体复如故，机
关调良，七旬心恶喧哗，志愿高翔，八旬恬淡寂寞，信明术方，九旬荣华润泽，声音洪章，
十旬正气皆至，其效日昌，修之不止，年寿延长，三年之后，炙瘢除灭，颜色有光，行之六
年，髓填骨强，豫知存亡，经历九年，役使鬼神，玉女侍旁，脑实胁胼，不可复伤，号曰真
人，上佐上皇，与天同寿，日月齐光，传非其人，身受其殃，可传当传，不可当止，可传而
不传，为遏天道，不可传而传，为泄天宝，遏道泄宝，命不终老。
论曰：神仙服气的方法，古代医方中未曾记载，《黄庭经》、《内景经》、《玉函隐书》等书虽有流传于世，但学习的人往往不得其要领。因此，服气之法大多依靠口传心授。有的从子时吃到巳时（指特定的进食或行气时间），有的饮用口中产生的津液（玉池之津），有的吐故纳新、进行导引按跷（一种呼吸配合肢体运动的养生法），有的吞食日月精华，有的闭塞七窍不通之气。大抵而言，气以形体为载体，形体靠气来充实，气与形相互契合，自然能够长寿，这就是所说的保持中和之气，顺应天地大和之道的意思。
赤松子在《服气序》中说：天道悠远漫长，万物参差不齐，人生最为珍贵，人与阴阳同处于一个层级。天道平坦宽广，修行者不迷失方向，世人为何专一于愚昧，相随徘徊不前？生命短暂不及脚跟触及地面便已殒落颓败，生死相互感应，令人哭泣悲哀。为何不服气修炼，与仙人一同栖息呢？经文说：福气没有比活着更大的，祸患没有比死亡更严重的。你想长生，腹中应当清净；想要长生不死，肠中不能有渣滓。所以，吃五谷的人智慧，吃气的人通神。因此说，断绝粮食饮食是求生的大道，阴阳返还精气是珍贵的宝物，能经常实行可以永享高寿，为何要放纵欲望让自己衰老呢？神仙食气，通常选择在春季二月、三月，以及九日、十八日、二十七日，或者是甲辰、乙巳、丙辰、丁巳等王相成满的日子施行，效果最佳。
至于行气，应当在山林中幽静寂寥的地方，靠近向东流淌的泉水，向阳之地，用兰草煮水沐浴，用丹砂书写在玉房（即丹田，位于脐下三寸处）作为丹田方位的一寸见方的区域。专心意念玉房，向内观照丹田，将吸入的气引导至丹田。另外，先去除鼻中的毛发，仰卧，两脚分开五寸，两臂离开身体也是五寸，闭目握固（握固如同婴儿握拳），以蒲草为枕，高三寸。如果胸中有病，枕头垫高七寸；病在脐下，可以去掉枕头。既而行气期间，不再食用生菜及辛辣臭秽的食物。
绝谷行气法，应当每天减少一口饭量，十天后可以不吃饭。如果不吃饭两天，腹中或许会感到痛苦饥饿，取好枣九枚，方寸大小的术饼九枚食用，一天一夜不超过这些。不想吃东西，就不要吃。饮水每天可以五升，也可以三升，不要断绝。口中常含枣核，让人爱惜元气，并且生津液。
经文说：道就是气，爱惜气就能得道，得道就能长生；精就是神，珍惜精就能神明，神明就能长存。行气又名炼气，其方法是正身躺卧，慢慢漱口吞咽津液（醴泉即华池，指口中的津液）。用鼻子微微吸气，慢慢引导它，不要让气息充满至极。吸入五次呼吸后，可以吐出一口气，弯曲手指计数，达到九十次呼吸。如果身体非常烦闷胀满，可以频繁伸展肢体，伸展完毕后，再继续行气。满四九三百六十次呼吸为一周，久而久之各种疾病自然消除。吐气之后，想要吸气时，先稍微吐一点，微微往来，像这样重复几次，再用鼻子吸气，否则会导致气机上逆。凡是吸气则气上升，吐气则气下流，久了自然会感觉气在周身运行。如果行气尚未稳定，心中疲倦，就炼气，以九十次呼吸为一节，三九二百七十次呼吸为一周。行气令五脏充满，不让气大量排出，在体内闭气，九十次呼吸吞咽一次津液。吞咽未满足的，再补足九十次呼吸，三九自足，没有固定的次数限制。应当意念气随着发际向上到达极点，并流注四肢，四肢自然发热，下行至足三里穴。经文说：行气通常在每月初一至十五，意念气从双手十个指尖发出；十六日至三十日，意念气从双足十个脚趾发出。久了自然会感觉气通达手足，坚持不止，身体日益轻健强壮，气脉柔和，营卫调畅。长生的道理，在于行气，灵龟之所以能长存，是因为服气的缘故。在各种行气之后，如果想恢复饮食，起初喝米汁粥，每天增加一口，逐渐增加，十天以后，可以吃软饭，但不要吃得过饱。
经文说：行气的方法，初学时多有不适应，比如让人咳嗽迎逆，四肢有时发冷。既然行气久了，每天自然会有益处。四九三百六十次呼吸，身体像脱下的衣服一样松软，骨节都解散开来，久了才感觉到气在体中运行，经营周身，濡润形体，润泽皮肤，五脏六腑都充满，百病除去。
凡是在初行气的时候，先安顿身体调和形体，如果气未调和、身体不安稳就先停止，调和后再行气。气到了则形体安稳，形体安稳则鼻息调和，鼻息调和则清气到来，清气到来则自觉形体发热，形体发热则频频出汗，且不要立即起身，安详舒缓地养气，务必使其持久。
各种行气，不要让心中有愤怒愁忧。愤怒愁忧则气乱，气乱则逆，只有精心思念则正气到来。正气到来则口中甘甜芳香，口中甘甜芳香则津液自生，而鼻息微长，鼻息微长则五脏安宁，五脏安宁则气各顺理。如法施行，可以长生久视。
行气的方法，用鼻子微微引气纳入，用口吐出，这称为长息。纳气只有一种，即吸；吐气有六种，即呼、吹、嘻、呵、嘘、呬（音sì）。普通人的呼吸，一呼一吸，没有这六种数量。行道的方法，天气寒冷时可吹，天气温暖时可呼。吹用来去热，呼用来去风，呵用来去烦，嘻用来降气，嘘用来散滞，呬用来解极（疲劳）。人的疲劳大多通过嘘、呬来缓解，但嘘、呬是长息的禁忌，是道家行气所厌恶的。
想要长生，必须明白“三一”。上一在泥丸宫（脑部），中一在绛宫（心脏），下一在丹田。修真之士应当知道这一点。夜半到日中为生气，日中到人定为死气。常在生气时强卧闭目，握固闭口，屏住呼吸，心中默数至二百，然后在口中微微吐气出来。每天增加这个数目，数目达到二百五十，则绛宫守固，泥丸宫充盈，丹田形成；数目达到三百，则华盖明，耳目聪彻，身体无疾，邪气不能侵犯，长生不死。
闭气的方法，用鼻子微微引气纳入，数满后在口中微微吐出，小吐后立即再用鼻子小引吞咽，像这样重复几次，可以长吐。饥饿时取食停止，绝谷长久。如果闭气数目能达到一千五百，则气只从鼻子进入，通行四肢，不再从口出。坚持不止，仙道成就。
行五行气法：
春季在丙日，时辰加巳时，食气一百二十次，使气达于心，令心胜肺，不让肺伤肝，这是养肝的时候（春季有九个丙日，共一千零八十次食气）。
夏季在戊日，时辰加未时，食气一百二十次，以助脾令其胜肾，使肾不伤心（数目同上）。
季夏（长夏）在庚日，时辰加申时，食气一百二十次，以助肺令其胜肝，使肝不伤脾（每月有三个戊日，共三百六十次食气）。
秋季在壬日，时辰加亥时，食气一百二十次，以助肾令其胜心，使心不伤肺（秋季有九个壬日，行法同上）。
冬季在甲日，时辰加寅时，食气一百二十次，以助肝令其胜脾，使脾不伤肾，这是五行食气的重要方法。四季各有千零八十次食气，各自滋养其脏，周而复始，令不相克。做得精细的人，还能在内看见自己的五脏。
经文说：道以精为宝，施予则生人，保留在自己体内则生身。身生则得仙，生人则功业成就。天地有阴阳，阴阳是人所宝贵的，宝贵它就要合乎道，爱护它就要谨慎不浪费。所以精是血脉的川流，是守护骨骼的灵神。因此精去则骨枯，骨枯则身毙。人以身体为国，以神为君，以精为臣，以气为民。所以气变则为精，精化则为神，神化为婴儿，婴儿上为真人。天有三光日月星，人有三宝三丹田。两眉间向后入一寸为明堂，二寸为洞房，三寸为丹田，这是上元。其一叫赤子，字符先，一名帝卿，心为绛宫，中丹田，这是中元。其一叫真人，字子丹，一名光坚，脐下三寸下丹田，这是下元。其一叫婴儿，字符阳，一名谷元，这就是三一。行气时常常存念它们。
神仙绝谷十二时食气法：
开始从夜半，九九八十一咽。
日出，六六三十六咽。
日中，九九八十一咽。
日入，六六三十六咽。
鸡鸣，八八六十四咽。
食时，五五二十五咽。
日昳（太阳偏西），八八六十四咽。
黄昏，五五二十五咽。
平旦，七七四十九咽。
禺中，四四一十六咽。
晡时，七七四十九咽。
人定，四四一十六咽。
《黄庭经》说：玉池清水灌灵根，子能修之命常存，饮食自然补命门。自然者，华池也。呼吸如法咽之，即不饥。常以夜半食生气九九八十一咽，依次下周十二时，为五百四十二咽。不饥。初绝谷三日小极（轻微不适），七日又小极，十四日复小极，头眩慎勿怪也。三七二十一日，则气力日增。
神仙绝谷食五行气法：
东方青牙，服食青牙，饮以朝华，祝祷完毕，舌撩上齿表舐唇，漱口咽之三。
南方朱丹，服食朱丹，饮以丹池，祝祷完毕，舌撩下齿表，漱口而咽之三。
西方明石，服食明石，饮以灵液，祝祷完毕，琢齿七，漱口咽之三。
北方元滋，服食元滋，饮以玉饴，祝祷完毕，以鼻纳气而咽之三。
中央戊己，仰望泰山，服食精气以醴泉，祝祷完毕，瞑目而咽之三。
食五行气，内附五脏（青牙者肝也，朝华者上齿根也，朱丹者心也，丹池者下齿根也，明石者肺也，灵液者唇里津也，元滋者肾也，玉饴者舌也，泰山者精气也，醴泉在齿后悬雍前，华池在舌本下，齿名玉英，舌名金梁）。夫食五行气，饥取饱止，无时节也。虽服五行，当以六戊为主，朝食三十，暮食三十，取饱而已。日月短长，增减在己。
服六戊法：
平旦早起，正衣服，先读甲子至戊辰止，向辰以金梁叩玉英，涤华池，漱醴泉，吸灵液，闭口周旋，三至而一咽，五咽止。次甲戌至戊寅，向寅行之如上法，尽六戊，凡百五十取气，而三十咽其精华也。此是服三五之法，要朝暮为之。若饥者日中饷九宫，饷九宫之法，金梁叩玉英，三五而一咽之便止。下尽六戊，皆如行三五七九引气法。
诸避世入山，欲绝谷不食，先知引三五七九之气，又当知六甲六丁。不尔者，但坐家修身，食三五七九气，口吐死气，日日不止，可以长生尔。引三五七九之法，徐徐以鼻微引气纳之三，以口一吐死气，勿令耳闻气出入声也。久久便三气，次复引五气，以口一吐死气，久久便五气，次引七气，以鼻纳之，以口一吐死气，久久复便七气者，次引九气，鼻微入之，以口一吐死气，久久尽便九气者。因三五七九而并引之，以鼻二十四引气纳之，复以口一吐死气，久久能皆便三五七九者，因并引，并引之者，并行二十四气常咽之也。久久复便并引者，因逆报之法，逆报之法，因从九数引气咽之下，到三，乃以口一吐死气也。久久复便逆引者，因可九九八十一纳咽气而一吐之，以为节也，口中以去死气也。但闭气，行三五七九之数，如上引气之法也。
闭气之时，当苦体中满，发烦闭，以意推排，令气周布四肢，上至头中，遍行一身。意得之者，手足皆热常汗出，此为行气之中最妙者也。若得其道，病可立去，不得其道，则气不来，病亦随至，不可不慎。以意消息，令体中和平安稳，乃可为之，不尔则轻夭人命。
诸行气，取之勿令粗，粗者使人心痛咳逆，而又不得清微之气，但恶气入身，吹嘘嘻呵。亦务令细，不细则伤人肺。气之出入，勿令耳闻，常欲向日吸之。春月多懈极，可嘻去之，若气逆可呵下之，是以呵以去烦，又以下气也。
经文说：行气绝谷，休粮一旬，精气微弱，颜色萎黄；二旬动作眩瞑，肢节怅怅，大便苦难，小便赤黄，或时下痢，前刚后溏；三旬身体消瘦，重难以行；四旬颜色转悦，心志安康；五旬五脏调和，精气内养；六旬体复如故，机关调良；七旬心恶喧哗，志愿高翔；八旬恬淡寂寞，信明术方；九旬荣华润泽，声音洪章；十旬正气皆至，其效日昌。修之不止，年寿延长。三年之后，炙瘢除灭，颜色有光；行之六年，髓填骨强，豫知存亡；经历九年，役使鬼神，玉女侍旁，脑实胁胼，不可复伤，号曰真人，上佐上皇，与天同寿，日月齐光。传非其人，身受其殃。可传当传，不可当止。可传而不传，为遏天道；不可传而传，为泄天宝。遏道泄宝，命不终老。
Commentary states: The art of immortals' qi ingestion is not recorded in ancient prescriptions. Although texts such as the *Huangting Jing* (Yellow Court Classic), *Neijing Jing* (Inner Landscape Classic), and *Yuhan Yinshu* (Hidden Book of the Jade Box) exist in the world, learners often fail to grasp the essentials. Therefore, the methods of qi ingestion are mostly transmitted orally and taught through heart-to-heart instruction. Some practice from the Zi hour to the Si hour, some drink the saliva produced in the mouth (referred to as "Jade Pool Saliva"), some perform Tu Na Xin (expelling the old and absorbing the new), Dao Yin An Qiao (a health-preserving method combining breathing with limb movements), some consume the essence of the sun and moon, and some close the orifices to prevent the leakage of qi. Generally speaking, qi is carried by the physical form, and the form is filled by qi. When qi and form are harmonious and mutually supportive, longevity is naturally achieved. This is what is meant by preserving one's inherent harmony and aligning with the Great Harmony of heaven and earth.
Chisongzi stated in the "Preface on Qi Ingestion": The Way of Heaven is long and vast, and all things are unequal. Human life is the most precious, sharing the same level with Yin and Yang. The Way of Heaven is broad and flat; those who cultivate it do not lose their way. Why do people remain stubbornly ignorant, wandering back and forth? Life is short, ending before one can even touch the ground with their heels, leading to premature decline and death. Life and death interact, causing weeping and sorrow. Why not practice qi ingestion and dwell with the immortals? The scriptures say: There is no greater blessing than life, and no greater disaster than death. If you wish for long life, your abdomen should be clear; if you wish for immortality, your intestines should have no residue. Thus, those who eat grains possess wisdom, while those who ingest qi attain spiritual clarity. Therefore, it is said that abstaining from grain food is the path to life, and returning essence through Yin and Yang is a precious treasure. Consistent practice leads to eternal longevity. Why indulge desires and hasten aging? Immortals practice qi ingestion, typically choosing the second and third months of spring, specifically the 9th, 18th, and 27th days, or days such as Jiachen, Yisi, Bingchen, and Dingsi which are considered auspicious for growth and completion. This is optimal.
Regarding the practice of moving qi, one should choose a secluded place in the mountains or forests, near a stream flowing eastward, in a sunny location. Bathe with decoction of orchids. Use cinnabar ink to write on the "Jade Room" (which refers to the Dantian, located three cun below the navel) to mark a square area of one cun as the Dantian position. Focus intensely on the Jade Room, visualize the Dantian internally, and guide the inhaled qi to the Dantian. Additionally, remove nasal hairs first. Lie supine, with feet separated by five cun and arms five cun away from the body. Close eyes and make fists (Gegu, similar to an infant's clenched hand). Use a pillow made of cattail leaves, three cun high. If there is illness in the chest, raise the pillow to seven cun; if the illness is below the navel, remove the pillow. During qi practice, avoid eating raw vegetables and pungent or foul-smelling foods.
The method of grain-abstaining qi practice involves reducing food intake by one bite per day. After ten days, one can stop eating. If hunger becomes painful after two days without food, take nine good dates and nine pieces of Atractylodes cake (one cun square) to eat. Do not exceed this amount in a day and night. If not hungry, do not eat. Drink water, five sheng or three sheng per day, but do not cease entirely. Keep date pits in the mouth to cherish Yuan Qi (vital energy) and generate saliva.
The scriptures state: The Dao is Qi; cherishing Qi leads to attaining the Dao, and attaining the Dao leads to long life. Essence is Spirit; treasuring Essence leads to spiritual clarity, and spiritual clarity leads to enduring existence. Moving Qi is also called refining Qi. The method is to lie straight, rinse the mouth slowly, and swallow the saliva (Liquor Spring refers to the Hua Chi, i.e., oral saliva). Inhale slightly through the nose and guide it slowly, without letting the Qi become overly full. After five breaths, exhale one breath. Count using bent fingers until reaching ninety breaths. If the body feels severely restless and distended, stretch frequently. After stretching, resume practice. Four times nine equals three hundred and sixty breaths constitute one cycle. Over time, various diseases will naturally disappear. After exhalation, when inhaling again, first exhale slightly, moving gently back and forth, repeating this several times, then inhale through the nose. Otherwise, Qi may rebel upwards. Generally, inhalation causes Qi to rise, and exhalation causes Qi to flow downward. Eventually, one will feel Qi circulating throughout the body. If Qi movement is unstable and mental fatigue sets in, refine Qi with ninety breaths as one segment, and two hundred and seventy breaths (three times nine) as one cycle. Move Qi to fill the Zang organs, preventing excessive loss of Qi. Retain Qi internally and swallow saliva every ninety breaths. If the count is insufficient, replenish another ninety breaths. Three times nine is sufficient; there is no fixed number. Visualize Qi rising along the hairline to the peak and flowing into the four limbs, making them warm, descending to the Zusanli acupoint. The scriptures state: Practice Qi movement from the 1st to the 15th day of the lunar month, visualizing Qi exiting from the ten fingertips; from the 16th to the 30th day, visualize Qi exiting from the ten toes. Over time, Qi will naturally connect to the hands and feet. Persistent practice makes the body light and strong, the Qi meridians soft, and Ying and Wei (Nutritive and Defensive Qi) smooth. The path to long life lies in Qi movement. The spirit turtle survives long because it ingests Qi. After practicing Qi movement, if one wishes to eat again, start with rice soup, increasing by one bite daily. After ten days, soft rice can be eaten, but avoid overeating.
The scriptures state: Initially, Qi movement may cause discomfort, such as coughing or cold limbs. However, with prolonged practice, benefits increase daily. Three hundred and sixty breaths (four times nine) make the body feel like loose clothing, joints relaxing. Eventually, Qi circulates in the body, nourishing the whole, moisturizing the skin, filling the five Zang and six Fu organs, and eliminating hundred diseases.
When beginning Qi movement, first stabilize the body and harmonize the form. If Qi is unharmonized or the body is unsettled, pause. Proceed only when harmonized. When Qi arrives, the form stabilizes; when the form stabilizes, nasal breathing harmonizes; when nasal breathing harmonizes, clear Qi arrives; when clear Qi arrives, the body feels warm; when the body feels warm, sweating occurs. Do not rise immediately. Calmly nurture Qi, aiming for duration.
In all Qi practices, avoid anger, worry, or sorrow in the mind. Anger and worry disrupt Qi, causing rebellion. Only focused contemplation brings righteous Qi. When righteous Qi arrives, the mouth tastes sweet and fragrant; saliva generates spontaneously; nasal breathing becomes long and subtle; the five Zang organs become peaceful; Qi follows its proper order. Practicing according to these methods ensures long life.
The method of Qi movement involves inhaling slightly through the nose and exhaling through the mouth, known as "Long Breath." Inhalation has one type: inhaling. Exhalation has six types: Hu (呼), Chui (吹), Xi (嘻), He (呵), Xu (嘘), and Si (呬). Normal breathing consists of one inhalation and one exhalation, lacking these six variations. In Daoist practice, use Chui in cold weather and Hu in warm weather. Chui dispels heat; Hu dispels wind; He dispels vexation; Xi descends Qi; Xu disperses stagnation; Si resolves exhaustion. People often use Xu and Si to relieve fatigue, but these are taboo in Long Breath and disliked by Daoists.
To achieve long life, one must understand the "San Yi" (Three Ones). The Upper One is in the Niwan Palace (brain); the Middle One is in the Jiang Palace (heart); the Lower One is in the Dantian. Cultivators must know this. From midnight to noon is Sheng Qi (Vital Qi); from noon to Ren Ding (late night) is Si Qi (Dead Qi). During Vital Qi times, lie down strongly with eyes closed, hold fists, keep mouth closed, and hold breath, counting mentally to two hundred. Then exhale slightly through the mouth. Increase this number daily. At two hundred and fifty, the Jiang Palace is secured, Niwan is full, and the Dantian forms. At three hundred, the Huagai is bright, ears and eyes are clear, the body is disease-free, and evil cannot invade, ensuring immortality.
The method of holding breath involves inhaling slightly through the nose, counting, then exhaling slightly through the mouth. After a small exhale, inhale slightly again through the nose and swallow. Repeat several times, then exhale fully. Stop eating when hungry, maintaining grain abstinence for a long time. If breath-holding reaches fifteen hundred, Qi enters only through the nose, circulates through the four limbs, and does not exit through the mouth. Persistent practice achieves the Dao of Immortality.
Practicing Five Elements Qi:
In Spring, on Bing days at Si hour, ingest Qi one hundred and twenty times, directing it to the Heart to let Heart overcome Lung, protecting Liver from Lung injury. This nourishes the Liver (Nine Bing days in Spring, totaling 1,080 ingestions).
In Summer, on Wu days at Wei hour, ingest Qi one hundred and twenty times, aiding Spleen to overcome Kidney, protecting Heart from Kidney injury (same count).
In Late Summer, on Geng days at Shen hour, ingest Qi one hundred and twenty times, aiding Lung to overcome Liver, protecting Spleen from Liver injury (Three Wu days per month, totaling 360 ingestions).
In Autumn, on Ren days at Hai hour, ingest Qi one hundred and twenty times, aiding Kidney to overcome Heart, protecting Lung from Heart injury (Nine Ren days in Autumn, same practice).
In Winter, on Jia days at Yin hour, ingest Qi one hundred and twenty times, aiding Liver to overcome Spleen, protecting Kidney from Spleen injury. This is the key method of Five Elements Qi ingestion. Each season has 1,080 ingestions, nourishing respective organs cyclically without mutual destruction. Those who practice meticulously can visualize their internal organs.
The scriptures state: The Dao treasures Essence. Giving it creates life; retaining it sustains the body. Sustaining the body leads to immortality; creating life fulfills merit. Heaven and Earth have Yin and Yang, which humans value. Valuing them aligns with the Dao; cherishing them requires caution against waste. Essence is the flow of blood vessels and the spiritual god guarding bones. Loss of essence leads to dry bones and death. The body is the state, Spirit is the ruler, Essence is the minister, and Qi is the people. Qi transforms into Essence; Essence transforms into Spirit; Spirit transforms into Infant; Infant ascends to True Person. Heaven has three lights: Sun, Moon, Stars. Humans have three treasures: the three Dantians. One cun behind the glabella is Ming Tang; two cun is Dong Fang; three cun is Dantian. This is the Upper Origin. Its name is Child, courtesy name Xian, also Di Qing. Heart is Jiang Palace, Middle Dantian, Middle Origin. Its name is True Person, courtesy name Zi Dan, also Guang Jian. Three cun below the navel is Lower Dantian, Lower Origin. Its name is Infant, courtesy name Yang, also Gu Yuan. These are the San Yi. Visualize them during Qi practice.
Twelve-Hour Grain-Abstaining Qi Ingestion Method of Immortals:
Midnight: 81 swallows.
Sunrise: 36 swallows.
Noon: 81 swallows.
Sunset: 36 swallows.
Rooster Crow: 64 swallows.
Meal Time: 25 swallows.
Afternoon Decline: 64 swallows.
Dusk: 25 swallows.
Early Dawn: 49 swallows.
Late Morning: 16 swallows.
Afternoon Tea Time: 49 swallows.
Night Rest: 16 swallows.
The *Huangting Jing* says: Clear water from the Jade Pool irrigates the spiritual root; if you cultivate it, life endures. Natural diet supplements the Gate of Life. "Natural" refers to the Hua Chi. Swallowing Qi according to method prevents hunger. Ingest Vital Qi at midnight (81 swallows), proceeding through the twelve hours, totaling 542 swallows. No hunger. Initial grain abstinence causes mild discomfort on days 3, 7, and 14. Dizziness should not be feared. By day 21 (3x7), strength increases daily.
Five Elements Qi Ingestion Method of Immortals during Grain Abstinence:
East Green Tooth: Ingest Green Tooth, drink Morning Flower. After prayer, lick upper teeth with tongue, rinse mouth, swallow three times.
South Vermilion Cinnabar: Ingest Vermilion Cinnabar, drink Cinnabar Pool. After prayer, lick lower teeth, rinse mouth, swallow three times.
West Bright Stone: Ingest Bright Stone, drink Spiritual Liquid. After prayer, grind teeth seven times, rinse mouth, swallow three times.
North Primal Nourishment: Ingest Primal Nourishment, drink Jade Honey. After prayer, inhale through nose and swallow three times.
Center Wu Ji: Look up at Mount Tai, ingest Essence Qi with Liquor Spring. After prayer, close eyes and swallow three times.
Eating Five Elements Qi attaches to the five Zang organs (Green Tooth = Liver; Morning Flower = upper gum roots; Vermilion Cinnabar = Heart; Cinnabar Pool = lower gum roots; Bright Stone = Lung; Spiritual Liquid = lip saliva; Primal Nourishment = Kidney; Jade Honey = tongue; Mount Tai = Essence Qi; Liquor Spring is behind teeth before uvula; Hua Chi is under tongue base; Teeth are Yu Ying; Tongue is Jin Liang). Eat Five Elements Qi until satiated, regardless of time. Although practicing Five Elements, prioritize Six Wu days. Thirty swallows morning and evening, just enough to be satisfied. Adjust based on day length.
Method of Ingesting Six Wu Days:
Wake early, dress properly. Recite from Jiazi to Wuchen. Face Chen, strike Yu Ying with Jin Liang (tongue hitting palate), cleanse Hua Chi, rinse with Liquor Spring, absorb Spiritual Liquid. Close mouth, rotate, swallow once every three counts, stop after five swallows. Next, recite from Jiaxu to Wuyin. Face Yin, practice as above. Complete Six Wu, total 150 Qi intakes, swallowing 30 essences. This is the method of ingesting 3, 5, 7, 9. Practice morning and evening. If hungry at noon, offer Nine Palaces. Method: Strike Yu Ying with Jin Liang, swallow once every three counts. Continue Six Wu, following the 3-5-7-9 Qi drawing method.
Those retiring to mountains to abstain from grain must first know how to draw 3-5-7-9 Qi and understand Six Jia and Six Ding. Otherwise, staying home and practicing 3-5-7-9 Qi, exhaling dead air daily, can still lead to long life. Method: Inhale slightly through nose three times, exhale dead air once through mouth. Do not hear the sound. Gradually reach three Qi, then five Qi (inhale five, exhale dead air once), then seven Qi, then nine Qi. Combine 3-5-7-9: inhale twenty-four times through nose, exhale dead air once. Persist until able to combine them. Combined practice means inhaling twenty-four Qi continuously and swallowing. Further progress involves reverse reporting: inhale from nine down to three, then exhale dead air once. Finally, inhale eighty-one times and exhale once as a cycle to remove dead air. Hold breath, practicing 3-5-7-9 counts as described.
During breath holding, if feeling full and irritable, use intention to push Qi to circulate to limbs and head. Success brings warmth and sweating in hands and feet, the best outcome. Following the path removes illness instantly; failing to do so lets Qi fail and illness return. Be cautious. Use intention to balance the body. Otherwise, it may shorten life.
In all Qi practices, do not breathe roughly. Rough breathing causes chest pain and coughing, allowing bad Qi to enter. Use gentle breathing (Hu, Chui, Xi, He). Fine breathing protects the Lungs. Do not hear the sound of breathing. Inhale facing the sun. In spring, use Xi to relieve fatigue; use He to descend rebellious Qi. He dispels vexation and descends Qi.
The scriptures state: Practicing Qi and grain abstinence: After one decade, Qi and Essence weaken, complexion sallow. After two decades, dizziness upon movement, joint ache, difficult bowel movements, dark yellow urine, or diarrhea with hard front and loose back. After three decades, emaciation and difficulty walking. After four decades, complexion brightens, mind peaceful. After five decades, five Zang harmonize, Essence nurtured internally. After six decades, body returns to normal, joints flexible. After seven decades, dislike noise, desire high flight. After eight decades, tranquil and solitary, understanding techniques. After nine decades, radiant complexion, loud voice. After ten decades, Righteous Qi arrives, effects flourish. Continuous practice extends lifespan. After three years, scars vanish, complexion shines. After six years, marrow fills bones, foresee life and death. After nine years, command spirits, attended by jade girls, brain solid, ribs calloused, invulnerable, called True Person, assisting the Supreme Emperor, living as long as heaven and sun/moon. Transmitting to unworthy persons brings disaster. Transmit when appropriate, stop when not. Withholding transmission hinders the Heavenly Way; transmitting improperly leaks heavenly treasures. Hindering the Way and leaking treasures leads to untimely death.