Taoism inherits and enriches the traditional qigong techniques and opens up a variety of qigong meditation methods. There are hundreds of qigong exercises in Taoist literature, including static exercises, dynamic exercises, and the combination of static and dynamic exercises, with static exercises as the main one. Taoist qigong can be roughly divided into five categories: refining the spirit, refining the qi, preserving the mind, guarding the orifices and inner alchemy. First, refine god. This method originated from Laozi and Zhuangzi. Starting with adjusting one's own mentality, the key to practice is to be clear about one's mind and make Tao suitable for nothingness. There are names such as keeping the Tao, keeping the spirit, keeping the one, fasting, observing the heart, clearing the heart, observing the heart, forgetting to sit, refining the spirit into emptiness, and refining the spirit into harmony. Probably because Wei Jinyi's "Learning from the Western Heaven" inherited the theory of Laozi and Zhuangzi, worshiped the spirit and cultivated the form, and expounded the ways of "cultivating the spirit", "keeping one", "thinking of the Tao" and "keeping the spirit", so as to calm the mind, close the heart and leave the country, and meditate absolutely empty. The body and mind article says: "We always take emptiness as our body and inaction as our heart. Both of them are said to have no body and no mind, which can be described as keeping god. " The "wake" was first published in Taoist books such as Zhuangzi Deliberate and Fasting, and the "heart fasting" in Zhuangzi is also one of the fasting methods of Taoist practice. "Fasting" focuses on getting rid of lust and thoughts, which is regarded by Taoism in Fu You as a necessary preparation before praying and fasting. A kind of kung fu, refining the spirit, has a lot in common with Buddhism. Since the Southern and Northern Dynasties, Taoism has absorbed Buddhism and Zen on the basis of the theory of observing the Tao and the spirit originated from Laozi and Zhuangzi, and formed a way of refining the spirit by integrating Buddhism and Taoism. The "fixed view" mentioned in Dong Xuan Lingbao Dingguan Jing is actually a change of Buddhist "fixed view", which is a cloud saying: "The mind that is fixed is fixed, such as the ground does not move; The viewer is wise, as if the sky is shining forever. There is no thought in the body, but wisdom is boundless and wisdom is determined, so it is named. " The method of practice is meditation. If you wake up, you can immediately remove it by Vipassana. "It will only destroy the heart, not the heart", "The heart will live forever without any method". When you are studying, you must master the statutes, and don't be too anxious to drive your report crazy. When you are calm, you must let go, tolerate anxiety, and gradually become calm and calm. The "truth" of "no evil, no trouble" will lead to wisdom. Sima Chengzhen, a famous Taoist priest in the Tang Dynasty, said that the way to forget was first seen in Zhuangzi. His practice centered on "accepting the heart and leaving the country, having nothing to live and doing everything" and achieved the purpose of "not knowing everything inside, not knowing the universe outside, being one with the Tao and worrying about everything outside". The introduction is divided into seven steps: respecting faith, breaking the edge, accepting the heart, simplifying the complex and being true. Four kinds of paranoia, that is, adjusting the mind to prevent breaking, letting go and being vertical, can neither live in existence nor live in emptiness. "But the heart can't hold anything, but it can't move. This is the real foundation. " This method of "sitting and forgetting" can be described as the product of the integration of Buddhism and the way of sitting and forgetting. The Jing Jing, regarded as an important classic by Quanzhen Daoism, takes "pure heart and desire" as its religion, takes the inner view of "no fixed heart", the appearance of "amorphous shape" and the distant view of "nothing" as its secret, takes the realm of "emphasizing metaphysics" as its ultimate goal, and has a stronger Buddhist atmosphere. Three Essays on Yuan Zhi, published by Daguai in the Tang Dynasty, is based on metaphysics, which is divided into three levels, namely, focusing on mind (stability), losing mind (extinction) and realizing mind (stability). At the beginning, I thought about all my thoughts with one thought, "Look at my heart and I will return to silence." If my mind is too dry to accept, I will look at the infinite world in an all-round way with the method of "looking at the distance with confidence", and then I will take it back and see the falsehood and impermanence of my body from beginning to end. You can also look at the heart according to the breath, or "this is just a pleasure and a good source" to achieve silence. The second time I "forgot my heart and sent it away", even my calm heart disappeared and became like a tree. If my heart is going to die, I will forget my heart and my mind, which is called "losing my heart and forgetting one". The second time, from forgetting to getting the Tao, the heart and the Tao are in harmony, and it is clear because of forgetting, and it is clear because of Ming. "Enlightenment is one" has reached the highest level of what Zhuangzi said: "Yutai will make the sky shine". "On Sitting Forgetting" and others also summarized the effect of the yogi's physical and mental growth with the gradual progress of Kung Fu as "five times and seven grades". Five o'clock refers to the "truth" in which the mind changes from more quiet to less quiet, less quiet to more active, and half quiet to more active and less quiet, and gradually becomes pure and quiet, idle and untouched. As a result, he rose to the seventh stage, and his body gradually changed, from being old and sick, relaxing his mind, to rejuvenation, happiness and peace of mind, and even "immortality", becoming a fairy, a god and a person. Since the Song Dynasty, Taoist alchemy and Zen Buddhism have been further integrated, advocating clear mind and seeing nature, which is called "top-grade alchemy" and "the most advanced method of eating" in Inner Dan. Second, refining gas. This method originated in the pre-Qin period, mainly regulating breathing, and has the names of moving qi, closing qi, fetal interest, breathing, convincing, eating qi and so on. Generally speaking, exercises are divided into methods such as holding breath, entering more and exiting less, taking vitality from the pharynx, and taking external qi. Holding one's breath is called "running the lantern" in "Holding a Puzi to relieve depression". The method is to inhale through the nose, then hold your breath without breathing, and gradually extend the time of holding your breath. When breathing, count silently, from one to one hundred and twenty, and gradually increase to thousands. Breathe out slightly from your mouth when you can't close your mouth. The discrepancy of qi must be deep. "I don't want to hear it coming in and out. If the party age is more than enough, it is only a matter of time before you spit your nose with a feather. " This method is also described in the Record of Nourishing Nature and Prolonging Life. It is recorded that when heaven and earth rise, qi should be exercised from midnight to noon, and it is emphasized that "if you want to learn to be a man, you should do it step by step", and you should not choke your mouth and nose and rush for success, resulting in sores and other diseases. This method of promoting qi is easy to have disadvantages in practice, so it has been opposed by many people since the Sui and Tang Dynasties. For example, "Wang said that the mountain people are convinced of their new tricks" said: "Ordinary people should not hold their breath, and they will get sick if they hold their breath." The subtle theory of fetal interest also opposes forced breath-holding. How much goes in and how much goes out, with the order of interest rate adjustment. For example, the Taiqing Tiaojing says, "The nose is long and inhales. When your mouth is full, you can swallow it. Then you need less when you vomit, and you need more every time you draw. " The method of "Qing Qing Mao Siming Zhen Jun practices finger mystery" is to spit out one fifth. Taiqing's method of dredging meridians with five old mouths is a method of "three-five-seven-nine-qi" and belongs to this category. Tibetan clothing is a combination of keeping thinking and clothing. There are many kinds of clothing methods, such as five buds, six gases, fog, three gases and purple gases. Five buds refer to the five colors of qi produced by five parties. According to Taoism, the external five qi corresponds to the internal five zang-organs and five qi, facing the five directions, and storing and taking the five qi can nourish the dirty qi and strengthen the life. According to the records of Taishang Laojun's health-preserving fetal interest and Qi Jing, the methods of storing and taking medicine are as follows: sit firmly with Dongping face, close your eyes and knock on the tee, store the oriental green gas (green bud) in your mouth, take the gas and swallow it nine times, rinse your mouth with your tongue and lips for three times, and store the green gas in your liver, cycle by cycle, and follow the pulse. For the second time, red gas in the south (Dan bud), yellow gas in the middle (yellow bud), white gas in the west (plain bud) and black gas in the north (black bud) were taken. The method of taking three gases is to face the sun at the beginning of the day, thinking that the sun has blue, white and red gases, going straight into my mouth and swallowing them for 90 degrees, and taking the fog method, in order to constantly think that there are five colors of clouds and swallowing them for 50 degrees. In order to think that there is purple gas in the mud pill palace and it is full of vitality, take this gas. The internal qi of the method of storing internal qi refers to the qi rising from the abdomen of one's own qi when exhaling. When this gas rises to the mouth, it is silent and gulps down, thinking that its sound gurgles and goes straight into the sea of gas. Mr. Xuan Huan Zhen's Tactics of Taking Internal Qi can be divided into more than ten strategies, such as enterprising, naughty, regulating qi, swallowing qi, promoting qi, refining qi, supporting qi, collecting qi and dispersing qi. Among them, swallowing refers to taking internal force, and promoting qi refers to purposefully drawing air after swallowing, passing through the spine from the lower abdomen, rising to the top of the head along the spine, and then descending, all over the hair and head. This persuasion method developed one step further, and then went to Neidan. Third, the category of thinking. Thinking is similar to the so-called "visualization" in Buddhism. It is the main cultivation method of Taoism in Fu You, which originated from The Classic. The objects of Taoist meditation can be roughly divided into those with religious content and those without religious content. There are religious contents, such as immortals, fairyland, heavenly palace, etc. There are the five zang-organs gods mentioned in Taiping Jing, the twenty-four gods in the body, the thirty-nine gods mentioned in Dadong Zhen Jing, the sun, the moon, the five stars, the Beidou and other gods, and the gods in the body who think mainly about truth, such as Bao Puzi. In addition, there are the "319 Palace Method" and "Silent God", and the gods who are considered to be dominant in the upper abdomen, such as Taiyi Dijun, are the objects of thinking. This way of thinking is permeated with theism and the religious content of soaring into the world, but objectively speaking, its cultivation process undoubtedly has the core of Qigong. There are three ways to keep thinking without religious content: introspection, keeping the sun and moon shining, tricolor gas, vitality, crisp bath and purple sky. For example, according to the "Dan Shu Zi", the method of internal inspection is: sit up and look at the five zang-fu organs and stomach. After seeing it clearly, you can really see the five zang-fu organs after a long time. The introspective method described in Zi Hua Yan Jing is to make eyes and ears notice hundreds of miles away. It is said that long-term travel can see things in the distance, and you can see and hear from a distance. Another example is the method of observing the sun, the moon and the awn in Volume 45 of the Seven Signs of the Cloud: there is often a sun image as big as a copper coin and nine red awns, which rises from the heart, reaches the mouth and returns to the stomach. Think for a long time, exhale and swallow body fluid several times. Taking the moonlight method is to keep thinking about the image of the moon in your mind, put white light into your throat and swallow its light. By adopting the method of primary energy, we think that the air is full of harmony, like clouds and rain, nourishing ourselves, permeating the skin and body, entering the bone marrow, and all limbs and five internal organs are infiltrated by it, just like running water permeating the ground. Crispy massage: imagine a crisp lump melting overhead, flowing into your brain, watering your heart and moving around your limbs. Both of the above methods have special effects of supplementing deficiency. Take three kinds of gas, cloud gas, ziyun and other methods to store red, white, black and purple gas and light, which means absorbing the external life energy through imagination. Fourth, maintain class. This method takes guarding the abdomen as the portal, and is known as "guarding one", "fetal interest" and "nourishing the mind and refining qi". For example, in the Tang Dynasty, Sun Simiao wrote: "If you want to learn this skill, you must first get rid of the grain, feel at ease, have your heart in Dantian and be blessed." Mr. Huan Zhen's Notes on the Fetal Breath Sutra explains that "the fetus is bound by latent qi": "Monks often lie under the umbilicus, keep God in the body, and God is in harmony and gives birth to mysterious fetus." In this method, the initial gate diameter is basically the same as that of the inner Dan. 5. Neidan. Since the late Tang Dynasty, Neidan generally refers to the systematic method of refining "Dan" in the body with its innate essence as medicine. Among the methods of Taoist cultivation, Neidan's theory is the most accurate and thorough, which can be called the representative and essence of Taoist Qigong. There are more than ten methods in Neidan, all of which revolve around the word life. As far as the order of practice is concerned, it can be divided into three categories: natural life-repairing method, life-repairing method first, and life-repairing method first. Meditation method, also known as "top-grade elixir method" and "top-grade multiplication method", is the fusion of spiritual practice and Zen. Starting from it, it is not only directly refining the spirit but also being forgetful and clear. For example, The Ten Definite Sutras Xie Zhang Ziyang said: "A person can be pure, but he has no purpose in his heart and no thoughts in his mind." But if you can keep this heart and keep quiet, you will naturally know the truth. In the Qing Dynasty, Huang Yuanji's Quotations from Yu Yue Tang said: "The top-grade alchemy, the god is in nothingness, and it is not colored, empty, empty, colorful, and has been in harmony for a long time, and even the word nothingness is not used. This is the so-called "Light Riding by the Gods" in Zhuangzi. Quanzhen Daoism advocates the cultivation of nature before life. This method starts with getting rid of feelings and desires, closing the heart, stopping thinking and seeing the essence clearly. It is important to keep a clean heart at all times and not be confused by desire and dust. Live with peace of mind, and then refine the essence in turn to make a complete life. At the end of the Ming Dynasty, Wu Shouyang divided the practice of this Dan method into four stages: one is to lay the foundation, focusing on refining oneself and returning to the air, and doing unintentional kung fu. The second refining is fine and fine, which means that it is easy to pass at the beginning and easy to pass in a hundred days. Those who are deified by three refinements are called and October pass. Four spirits are still empty. It's called a nine-year pass. Nanzong advocated repairing life first, and then having sex. Its method began with the traditional method of Zhong You Neidan, that is, observing the orifices and regulating the breath, refining the spirit in sequence, and refining the spirit into emptiness. In the spiritual cultivation stage, if we want to "surprise for the sake of being", we must study Zen. From the way of cultivation, Neidan is divided into two schools: youth cultivation and double cultivation. The Qing school advocated self-sufficiency of Yin and Yang, which was the mainstream of Neidan. The double cultivation school believes that Yin and Yang belong to the opposite sex, and advocates that men and women practice together and take medicine from "the same kind of body". This method is the further development of house art since Qin and Han Dynasties. Taoism also believes that men and women have different physiology, so the method of alchemy should also be different. Since the Song and Yuan Dynasties, there have been many works about the "female elixir". It is generally believed that a woman's life lies in her breasts, and she should "exercise" from the middle. In addition to quiet kung fu, Taoism also inherited and developed the guidance and massage techniques in the pre-Qin, Qin and Han dynasties, supplemented by knocking teeth, swallowing body fluids and singing drums, as an important method to treat diseases, strengthen the body, prolong life and even become immortal. Guidance and massage, with shaking limbs as the method, are quite simple at first, imitating the posture of animals. For example, the dragon guides the tiger, the bear crosses the turtle's throat, the swallow snakes bend the bird's arm, and the sky leaves the ground. And Wuqinxi and Baduanjin all belong to this category. This exercise method is mostly combined with pranayama, breath holding, meditation and thinking, which becomes qigong dynamic and static work. Its movements and postures are becoming more and more complicated. For example, in Sima Cheng Zhen's theory of "Faith and Essence", dozens of guiding methods are described, which are very similar to Indian yoga postures. Persuading people with reasoning, knocking on the teeth and drums, and combining static and dynamic have become a major feature of Taoist Qigong. Taoist qigong training is often combined with the practice of crossing the valley, taking the bait and having sex with people. Bigu is based on entering the state of Qigong, which is also considered as a profound expression of Qigong kungfu or a means to enter the state of Qigong. Most of them take medicine, such as Qigong and Neidan, and some of them are assisted by taking medicine. All kinds of Taoist cultivation methods attach great importance to house art, which contains not only the knowledge of health preservation about sexual life, but also the content of Qigong, or is regarded as the cultivation method of Qigong. Taoism, with the aim of keeping fit and prolonging life, has inherited and developed China's traditional training methods, absorbed the essence of foreign Buddhism and Hinduism, and formed its own multi-channel and multi-level qigong health-keeping system. Compared with Buddhism, whose fundamental purpose is spiritual liberation, and Confucianism, whose fundamental position is moral cultivation, Taoism is obviously superior in health preservation, with the characteristics of exercise, breaking the valley, taking the bait and settling down, which Buddhism and Confucianism lack. Compared with doctors who treat diseases and martial arts qigong whose basic purpose is attack, Taoist qigong is richer in high-level achievements and profound and systematic theories. Among Confucianism, Buddhism and Taoism in China's feudal society, Taoism is recognized as the best at keeping in good health, governing the world with Confucianism, governing the mind with Buddhism and governing the body with Taoism, and is regarded as a creed by many feudal emperors. Taoist qigong exercises have little or no religious content from an objective point of view, except the kind of thinking about truth with religious content. As long as practitioners don't believe in immortality, they can all be regarded as qigong. That is, the method of thinking about truth and fairyland can also be issued as qigong without religious content.