Commentary on the Taiji Elixir Classic: "Direct Explanation of the Mysteries" - Two Parts on the Heat Control in Alchemy (Part One)

Kongde [Original Note] This patriarch deleted and modified the works of predecessors to show others, so it was included in the complete works. Two Articles on the Heat Control in Alchemy [Original Text] One should start with effort and not be obsessed with doing things; all strength is acquired later in life. This kind of corruption is prevalent in today's Taoist schools, so it is rarely true in the world. Nor should one be attached to powerlessness and inaction, or one will fall into stubbornness and emptiness. Nowadays, many Buddhists fall into this trap, so there are few Buddhist disciples in the world. The practice of this way is due to the lack of understanding of the way. When practicing at the beginning, there are two points that are particularly worth noting. One point is that one must not be obsessed with action, because all action belongs to the acquired. If one is obsessed with it, one cannot return to the innate. Nowadays, many people in the Taoist sect who practice martial arts fall into this trap. Therefore, there are very few who can cultivate true martial arts skills, and even fewer who can teach true martial arts skills. Another point is that one should not be obsessed with non-action either, for being obsessed with non-action will lead to a state of fruitless stubbornness. Nowadays, many people in the Buddhist community who practice spiritual cultivation fall into this trap, so there are very few truly enlightened Buddhist disciples in the world. The reason why this kind of Great Way practice has not been truly implemented lies in the fact that the truth of the Great Way has not been understood by the cultivators. Note: To act or not to act is originally a means that cultivators rely on. Neither of the two can be separated from the other aspect. But at the same time, it's not acceptable to be overly obsessed with one aspect. In fact, the non-action and action discussed in the cultivation of the Great Way are essentially different from those that are taboo and criticized in cultivation. The concept of "being proactive" in the cultivation of the Great Way has two meanings: one refers to the will and confidence to cultivate with a goal, and the other refers to the key points and methods that should be adopted during the cultivation process. Without the "initiative" of the former, there is no talk of cultivating any great way; one will merely remain no different from an ordinary person. Without the latter's "action", the process of cultivation and enlightenment would be at a loss, unable to find a way to enter, and still be no different from ordinary people. Of these two, the "being proactive" during the cultivation process is the most important. And this kind of "taking action" is actually to adopt all effective self-discipline behaviors to make the physical and mental state that goes against objective laws conform to and comply with objective laws. In other words. "Being proactive" means not engaging in any physical or mental adjustment behavior that goes against objective laws. It is manifested not only beyond the specialized cultivation skills but also within them. This kind of non-action does not mean doing nothing at all, but rather that all actions conform to and comply with objective laws. Action is the return of the acquired to the innate, while non-action is the regulation of the acquired by the innate. Action runs through non-action, and non-action contains action. What cultivation detests and criticizes are the physical and mental behaviors that go against or cannot conform to the objective, and they are the physical and mental behaviors that are obsessed with the acquired and cannot return to the innate. For instance, when it comes to concentrating the mind and regulating the breath, one should start from the later stage of life, that is, first utilize the acquired consciousness and spirit to exercise self-discipline, and focus the mind on the dantian. First, adjust your standing, sitting and sleeping postures, or do some necessary physical exercises. First, regulate through breathing through the mouth and nose. All these are the paths from postnatal achievements to innate non-actions. Once one enters the practice, when it comes to mental concentration, one will hold onto a certain acupoint without letting go and even create some illusions of mental concentration, such as colors, light, objects, people, gods, and scenes. When it comes to adjusting postures, people tend to regard various movements as unchanging laws or compulsory courses that must be adhered to for a long time. As a result, when the postures are correct, they worry about them being incorrect instead. Some postures become unnecessary as the practice progresses, and they even think they should not be omitted. When it comes to regulating breathing, one should always focus on breathing through the mouth and nose without letting go, or adopt some breathing rules of exhalation and breathing without giving up. All these actions are paranoid behaviors and do not conform to the great way. These are just some small health-preserving and fitness techniques that can be regarded as acquired methods. The taboo and critical non-action in cultivation means not adopting any effective introductory methods for regulating the body and mind, disregarding whether the spirit and qi are combined, whether the nature and life are connected, and whether the Yin and Yang are in a cycle, but unilaterally and one-sidedly allowing the mind and nature to enter a state of emptiness where nothing exists and nothing is cared about. In this state of emptiness and stillness, one might feel nothing. Even if one can feel something, in the end, nothing can be obtained. Therefore, it is called "stubborn emptiness". In Buddhism, it is called "dry Zen". In ancient times, those who practiced Taoism emerged one after another in an endless stream, but those who achieved enlightenment were as rare as phoenix feathers or unicorn horns. Besides some other complex reasons, a very obvious one was that most of the Taoists were either obsessed with doing something or with doing nothing, each going to an extreme. The cultivation of Taoism mostly starts from the guidance of action to enter the door, so there are many people who are obsessed with action and stop there. Since the emergence of the Chan School, the Buddhist practice has emphasized the debate over the merits of gradual and sudden enlightenment, valuing human nature over life. Therefore, many people have been obsessed with non-action and fallen into the trap of dry meditation. Therefore, the reason why the Great Way cannot be effectively implemented is precisely because people are not clear about the extremely dialectical principles of action and non-action contained in the truth of the Great Way. The initial effort lies in eliminating emotional entanglements and clearing away distractions. Eliminating distractions is the first step in laying a solid foundation and refining oneself. When the human heart is dispelled, the will of heaven will return. When human desires are pure, the natural order will always exist. The most fundamental effort before starting to practice martial arts lies in eliminating any emotional entanglements and sweeping away all the distractions that arise. It can be said that eliminating distractions is the first and foremost effort to "lay a solid foundation and refine oneself". The function of this step of practice lies in that after all the human hearts with the characteristics of self-interest (which can already be regarded as a general term for both individual and group people) are completely eliminated, the natural heart of the Heavenly Way will return. After all human desires with self-interested characteristics are completely eliminated, the natural way of heaven will always exist. Note: The creation of all things in the universe is not something that can be created in any way they want. The master of the operation of creation is the "Heart of Heaven". The so-called "Heavenly Heart" refers to the nature of the natural way. This nature is the greatest, the most public, the most spiritual and the most wonderful. The size of all things in the universe is transformed and produced by its operation, thus it is supreme and universal. The survival and demise of all things in the universe are ingeniously arranged by it, which is why it is so spiritual and wonderful. The creation and generation of all things in the universe are indeed dominated by the "heart of the mind", but the "heart of heaven" is not arbitrary; instead, it follows the laws and principles of natural creation and generation. This is called "the Principle of Heaven". The principle of heaven is manifested through the will of heaven, and the will of heaven is based on the principle of heaven. Therefore, the operation of the heart of heaven is the operation of the principle of heaven, and the manifestation of the principle of heaven is the manifestation of the heart of heaven. As all things in the universe that are born and saved, when they do not exhibit selfish behaviors acquired later in life, they will accept the operation and control of the will and principle of heaven. The essence of the Heavenly Heart and Heavenly Principle is chaotic, eternal and disordered. When a derivative is acquired, it immediately reveals the order of clarity, connection of points and lines, and spiral movement from its essence. This "sequence" is the bidirectional coexistence of positive and negative. All things do not make their own postnatal claims. The order of the will and principle of heaven develops in a positive direction. According to the "theory of biological evolution", living things can evolve and elevate from lower to higher levels. All things, as if they have made their own postnatal claims, will develop in a negative direction without the intention of the natural order. Take living beings as an example. Living beings either degenerate from their original level to the lower level of the past, or transform into another lower form, or the original form of existence completely dissolves and is decomposed into the regenerated materials of other objects. The "order" of positive and negative in the universe and nature represents a kind of law, and there is no such thing as good or bad. However, as human beings, because they attach great importance to the value of life, they can perceive the "order" of the will and principle of heaven and have the ability to make two-way choices regarding this positive and negative "order". Therefore, the positive and negative movements of this "order" are judged as good or bad based on their own interests. Generally speaking, any person is willing to move towards a positive development of "order" rather than a negative one. In fact, when humanity entered the period of civilization in a general sense, only a very small number of cultivators truly embarked on the positive development path of the "sequence" of the Heavenly Heart and Heavenly principle, while the rest were all without exception drawn into the negative movement vortex of this "sequence", only with some differences in urgency. Tracing back to the cause, it lies in the human heart and desires. The human heart and desires referred to here are all in the context of postnatal development. The so-called "postnatal" refers to the fact that the innate nature of the Grand Duke has created a tangible, fleshly, and personified postnatal body, that is, there is "self" and "private". In the way of heaven, the public is used to create the private. In the way of heaven, the private is the public. Therefore, the master of the will and principle of heaven reveals the public through the private, and every private is a component of the public. As we modern people talk about, such as the "natural ecosystem" and "biosphere", they are reflections of this. All things in the universe are governed by the will and principle of heaven. Although there is the "private" acquired nature, it still shows the "public" innate nature. Therefore, the overall nature remains harmonious. This is the unity of the public and the private, this is the unity of the physical mind of things and the natural mind of heaven. Heaven and earth created human beings and bestowed upon them special graces, endowing them with thoughts and wisdom that surpass all other things. According to the original intention of the will of Heaven and the principle of heaven, human beings should probably be the spokespersons of the will of Heaven and the principle of heaven among all things in the universe. However, people often fail to grasp the true meaning of the will and principle of heaven. Instead, they regard the thoughts and wisdom that are above all things as a special capital for their own benefit. They do not coexist harmoniously with all things and cannot achieve their own benefit by benefiting others. Instead, they do everything for their own benefit, either for the greater good of the group or for the smaller good of the individual. They plunder all things without restraint, and even develop to the point of plundering their own groups and individuals. The unity of the acquired and the innate is broken, the unity of the human heart and the Taoist heart is broken, and the unity of the human principle and the heavenly principle is broken. Therefore, one is passively drawn into the negative movement vortex of the "order" of the heavenly heart and heavenly principle with subjective and obsessive actions. Self-created destruction of nature, self-created slaughter of animals and plants, self-chosen wars, self-created looting, self-created behaviors that go against physical and mental health... All of this, through self-harm or harm by others, through chronic suicide or rapid homicide, has led to the premature death of human groups or individuals. Cultivating the Tao is about regaining the unity of the acquired and the innate, aligning the human heart with the heart of heaven, and aligning human principles with the principles of heaven. This "search" is not difficult. Just remove the human hearts that go against the will of heaven and the human principles that go against the natural laws. This "search" is also very difficult. If one is unwilling to eliminate the selfish desires of the human heart acquired later in life, or if it cannot be completely eradicated and eradicated without being broken, then the will of heaven and the principle of heaven will never be visible. Therefore, the practice of Taoism regards this as the merit of laying a solid foundation. If the foundation is not solid, all so-called cultivation is just a castle in the air. Clearing away distractions and eliminating human desires can be regarded as the foundational work for all spiritual practices, as well as the fundamental work for every practice session. Only when a cultivator's human heart and desires are completely eliminated after birth can the work of establishing a foundation be accomplished. In view of this, for a beginner in alchemy, the foundation of cultivation should be carried out in two steps. The first step is external cultivation, that is, to cultivate the mind and refine one's nature in daily life. The first step is internal practice, which means clearing away distractions at the beginning of each practice session. If the practice is still not thorough at the start, it should continue within the practice. Every day, first calm down for a while. When both your body and mind are at peace and your breath is calm, then close your eyes slightly behind the curtain and observe the inch and three fen below your heart and above your kidneys, neither too close nor too far, neither forgetting nor assisting. When all thoughts are dissolved and only one spirit remains, it is called right mindfulness. At this moment, in this thought, one is lively and vigorous; in that breath, one is free and easy. When exhaled, it ascends to the top without colliding with the heart; when inhaled, it descends to the bottom without colliding with the kidneys. With each opening and closing, each coming and going, one seven, two, seven, naturally, the fire in both kidneys will gradually rise, and the qi in the dantian will warm up. The breath is self-regulated without use, and the qi is self-refined without use. When the breath is harmonious, it naturally flows from top to bottom, neither in nor out, without coming and going. This is called the breath of the spirit, this is called the true 籥, the true cauldron, this is called the gate of the mysterious female, the root of heaven and earth. When the qi reaches this point, it is like a flower with a square stamen and a fetus with a square cell. The natural true qi diffuses the Ying and Wei organs, passes through the spine at the tail end, ascends the mud pill, descends the magpie bridge, passes through the heavy tower, reaches the Crimson Palace, and finally settles in the middle dantian. This is called the first movement of the river chariot. But when the qi comes but the spirit is not yet complete, it is not true movement and cannot be dealt with. I only slightly focused on the central palace, and naturally, it was full of vitality. This is what is meant by "nurturing 鄞 the e". When practicing martial arts every day, first clear away all distractions and calm your mind. Only when both your body and mind are at peace and your breath is calm (Note: There is also a process of regulating your body shape and breathing), do you start to slightly close your eyes. It is called "hanging curtain". Both eyes should look inward, within the middle position of one inch and three fen below the heart and above the kidneys. Do not focus too tightly, nor deviate from it. Don't forget this observation, nor intensify it. At this moment, my state of mind is free of any thoughts or concerns. Only a pure and clear heart hangs in the void, like a bright moon hanging high in the vast blue sky. This state of mind is called mindfulness. At this moment, the heart that belongs to oneself is free from worries and attachments, pure and clear. The energy of the life roots on the other side of the relatively independent self heart is free and easy, harmonious and smooth, flowing and lingering. In this state, the heart and qi gradually merge and transform together. The heart moves up and down within the body in accordance with the frequency of qi's pulsation. Because this kind of qi transformation movement is a natural neutralization manifestation, this form of breathing does not impact the heart when it moves to the upper part, nor does it impact the kidneys when it moves to the lower part. It is always a harmonious opening and closing, back and forth. By doing exercises in this way and with this effect, usually after seven or fourteen days, the two kidneys will naturally gradually feel as if they are steaming with heat, and the qi in the dantian will also have a warm sensation. (Note: The so-called effect seen from seven to fourteen days has strict prerequisites, which can be summarized as follows: First, the practice is proficient; second, there are no serious diseases in the body; third, the methods of adjusting the body shape and breath are appropriate; fourth, dedicated practice.) The absence of any one of the four makes it difficult to achieve the above-mentioned time verification. It also varies from person to person. Young people and those with good physical conditions move faster, while the elderly and those with poor physical conditions move slower. Sometimes the time difference is so great that it cannot be generalized. Breathing can be regulated by itself without adjustment, and internal qi can be refined by itself without refinement. Since the qi and breath have reached a state of blending and neutralization, the meridians and acupoints must be unobstructed and unobstructed. The inner true qi will naturally be evenly distributed and transformed in the upper, middle and lower parts of the body, no longer replenishing the acquired qi through the entry and exit of the mouth and nose. Therefore, there is no back-and-forth pulsation and movement. This state is called fetal breath, called divine breath, called the true bellows and true cauldrons of heaven and earth (Note: This is in reference to alchemy), called the return of life to its root and rebirth, called the gate of the mysterious female, and called the root of heaven and earth. The True Yang Qi (Note: There are the most alternative names for qi, such as primordial qi, inner qi, true qi, true Yang Qi, true spirit qi, primordial Yang Qi, innate one Qi, innate primordial qi, true lead qi, metal qi, true news, true medicine, etc.) at this time, it is like a bud just beginning to bloom, like a fetus just taking shape, and is in a stage of vigorous development. Therefore, as it further prospers, it simultaneously diffuses the Ying and Wei qi on the outer layer of the body. Along with the circulation of the Ying and Wei qi throughout the body, it ascends from the tail question mark Lu Jia Ji Guan to the mud pill in the brain. Then it descends through the mud ball to the magpie bridge in the mouth, passes through the double tower in the throat, reaches the lower crimson palace of the heart and lands on the middle dantian. This process is called the initial movement of the river chariot. The above process is the movement of Qi first, but the innate primordial spirit is not yet complete and has not yet deeply integrated with Qi. Therefore, it cannot be called the movement of qi first. Therefore, one should ignore it. At this moment, the practitioner only needs to slightly focus on the middle dantian, maintaining a state of emptiness and stillness in harmony, and naturally, boundless vitality will be nurtured. The ancient saying "cultivating a diligent jaw" precisely refers to this state. Note: This passage precisely refers to the technique of taking action. The key lies in the proper and harmonious integration of the methods of regulating the mind, breath and body shape. These three adjustments are called guiding exercises, and the goal of guiding exercises is to enter the fetal breathing. Once in the womb, the breath returns to the innate nature. From then on, one only needs to follow the natural course. Be still, let it be still. Move, follow its movement. So it is called "Yang 鄞 e". The term "Yang 鄞 e" has not yet been given a clear explanation. According to my analysis, this phrase should have originated from an allusion from the Warring States Period. Youdaoplaceholder0 is the name of the state of yue; E was another name for the State of Chu. During the Warring States Period, King Goujian of Yue once submitted to King Fuchai of Wu. Later, he endured hardships and worked hard for twenty years in silence, conserving his energy and strength. Eventually, he made the State of Yue powerful and defeated the State of Wu. So, "nourishing 鄞 e" is roughly borrowed from these allusions to describe the accumulation of vital energy. If I walk for one or two months, my mind will become calm and my energy will increase if I remain calm for a long time. This is the power of the vital energy of the spirit, which is the result of the vital energy generating the spirit. Whether it's a hundred days or over a hundred days, the essence and spirit grow stronger, the true qi gradually fills up, the heat is warm, the blood and water are abundant, and naturally, the separation and union occur, the heaven and earth converge, the spirit is integrated and the qi is uplifted. In an instant, a gust of wind will rise to the top of all the meridians, which is called the true movement of the river chariot. If there is a glimmer of spiritual light in the middle that is perceived in the dantian, it is like a black pearl at the bottom of the water or a yellow bud in the soil. At that time, when the sun came again, it was like the rising red sun, shining upon the vast sea, like mist and smoke, appearing and disappearing, and then a lead fire was ignited. When the universe and the earth have not yet interacted, the void and stillness have vanished. The spirit is concentrated within, and the practice is uninterrupted, forming a ball. This is the coordination of the five elements. When water and fire meet, the second pentad takes action, the river and the chariot reverse, the fourth pentad receives the medicine, the spirit remains within, and the elixir light never leaves. This is called the Great Cycle of Heaven, which is called the Great return of the nine turns. At this moment, a single point of the supreme Yang essence condenses within, hidden in the state of wanting to purify and being calm. It takes on form and appearance. When it reaches this state, both the inside and outside are nourished, and there is no difference in an instant. This is also called the "ten months of practice". If one practices the practice of "nourishing 鄞 e" in the central palace for one to two months, one's mind will become even more serene. If the mind can remain calm for a long time, then the qi will keep rising. This is the complementary and mutually beneficial effect of God being able to generate qi and qi being able to generate spirit. If you persist in this way for a hundred days or more, your spirit will grow even more and your true energy will be more abundant. Under such a warm and nourishing heat that is neither dry nor cold, the qi and blood are abundant and vigorous. Naturally, the true Yang within Yin and the true Yin within Yang, which is the union of Kan and Li, will be achieved, and eventually the convergence of pure Yin and pure Yang, which is the combination of Gan and Kun. In fact, it is the combination of the primordial spirit and the primordial energy. At this time, the spirit is nourished by the qi and is harmonious, while the qi is nurtured by the spirit and is expansive. (Note: This period of practice is called the "Hundred-day Foundation Building".)" When the spirit and energy blend and reach this deepening stage, in an instant without one's awareness, there will naturally be a sensation of a returning wind surging through all the meridians (Note: The physical reaction is that the bones are tender and the flesh is soft, the whole body trembles from the inside out, like touching a low-voltage lightning, like the slight intoxication of drinking on an empty stomach, like the first love of a talented man and a beautiful woman at first sight, extremely beautiful and beyond words). Only then can it be called the true movement of the river chariot. During this period, there seemed to be a flash of inspiration in the dantian (Note: a metaphorical term). In short, the feelings are abnormal and ever-changing, varying from person to person. And the metaphor here is roughly representative." In alchemy, it is called the "Black Pearl at the bottom of the water" (Note: essence is water, essence turns into qi, and qi is the essence of essence water, just like jade emerging from water, thus it is metaphorized as the "black pearl at the bottom of the water"), and the "Yellow Bud within the soil" (Note: When the outer elixir is refined, silver like silk grows from the lead ore, fine and tender, called the "Yellow bud within the soil", which also refers to the initial emergence of primordial energy by the sprouting of plant seedlings from the soil). This is the sign of the return of the primordial Yang before it emerges. It is like the red sun just rising, shining upon the boundless sea. Although it has light, it is shrouded by the morning mist on the sea, appearing and disappearing intermittently, but it can never hide its vigorous vitality. This is what is called the appearance of "lead fire". After the occurrence of "lead fire", one should imitate the initial actions of Qian Kun and Kan Li, enter a state of stillness and concentration, reach the state of nothingness and extinction, empty everything, concentrate the spirit in this state and maintain it continuously without interruption, blending the spirit and qi into one, with no distinction between them. This is called the coordination and aggregation of the five elements of metal, wood, water, fire and earth in the body and mind. As for the subsequent intersection of water and fire, the second pentad takes action, the river and the chariot reverse, and the fourth pentad yields the medicine (Note: According to the sequence, the reversal of the river chariot should occur after the fourth penth period when the medicine is obtained. Here, due to the need for sentence construction, the sequence is not repeated, and only the situation of one stage is introduced. The primordial spirit is not dispersed for a moment and is condensed within, maintaining the control and observation of the "Golden elixir" light. This is what is called the Great Cycle of Heaven, or the so-called Nine-Turn Great Return Practice. At this moment, a bit of pure Yang essence condenses in the void realm of the body and mind, hidden in a state free from the slightest desire, thought or concern, and thus becomes a true existence endowed with sensation and knowledge. At this stage, one should perform the work of internal and external warming and nurturing, maintaining a steady and lasting state of tranquility without any, even the slightest, disruption to the state of tranquility and nurturing. This is also known as the ten months of pregnancy. Note: This paragraph connects the two layers of effort of laying the foundation for a hundred days and the ten months of pregnancy. In fact, the cultivation of alchemy is originally a continuous and progressive process. It is just that the predecessors, for the convenience of imparting knowledge, forcibly divided it into stages and levels. Of course, the division of this stage also has another significance, that is, it is convenient for some cultivators who cannot guarantee the long professional time to complete the cultivation results from beginning to end in one go, and can cultivate step by step according to the objective situation. It can also take into account some people with less ambitious goals to achieve some small practical results. This is quite similar to going to school. From primary school to university, one can complete their studies without hesitation. Some students, relying on their talent and confidence, can finish university without hesitation. However, many of them have complex backgrounds that prevent them from achieving this direct goal. Therefore, they either finish junior high school or senior high school, or transfer to a technical secondary school or junior college to seek a career first and then continue to complete university when conditions permit. More often than not, they just can't get into their studies and have to stop at various academic levels below university. But there is one common point: learning is more beneficial than not learning, and learning more is more beneficial than learning less. This is extremely the same as the elixir principle. A hundred days of laying a foundation and ten months of pregnancy are all distinct in terms of the methods and essentials of initiation, the changes in the internal environment of the body and mind, and the results of the cultivation and verification obtained. In terms of methodological essentials, the 100-day Foundation Building starts with regulating the acquired spirit, acquired breath, and acquired form, returning to the innate state from the innate. Take spirit, energy and vitality as an example. All three of these are acquired things. The deity is the consciousness deity, an ordinary deity, and an extraordinary one. "Qi" refers to the air inhaled through the mouth and nose, which is ordinary breath and ordinary wind. Essence refers to the physical essence throughout the body, with kidney essence as the general representative, which is all essence and all water. By using ordinary fire and ordinary wind to refine ordinary water, the primordial Yang energy is first produced, first enters the fetal breath, and first enters the gate of the mysterious female. In terms of the internal environment of the body and mind, the "Hundred-day Foundation Building" mainly involves the convergence of the celestial spirit and qi, that is, the convergence of the Kanli hexagram. This kind of combination is also due to the initial combination of the innate spirit triggered by self-discipline in the later stage, that is, the combination of the true Yang in the Kan and the true Yin in the Li. However, since the postnatal aspect still exists, the innate mating is merely a concomitant phenomenon of the postnatal mating and the initial pursuit of the harvest. In terms of the verification of martial arts, what is obtained after a hundred days of foundation building is still only the medicinal materials for forming elixirs, namely the mercury of the primordial spirit and the lead of the primordial energy, also known as true mercury and true lead. This step of practice can eliminate all chronic diseases in a person, making them a healthy body and capable of resisting the invasion of various diseases. They are not afraid of the heat in summer or the cold in winter, and can prolong their life. However, during the ten months of pregnancy, since the internal environment of the body and mind has returned from the postnatal state to the innate state, in terms of the timing, there is no need for the forced and self-disciplined intense fire, nor is there a need for the river cart transportation that is half man-made. The innate nature has already taken the leading role, and all methods and essentials are in line with and maintain the natural order of the heavens. From the perspective of the internal environment and state of the body and mind, at this moment, it might be the primordial spirit, the true fire. Qi is the breath of the fetus, which is true qi and true breath. The essence is the primordial essence, which is the true water. Therefore, the refinement of essence, energy and spirit is self-refinement, copulation is self-copulation, and the formation of elixirs is self-formation. The verification of kung fu is when the Yang spirit is in the process of nurturing. As the Yang spirit gradually matures, the six supernatural powers will emerge, and the most complex illusory scenes will also appear. The ancients said that these illusory scenes and visions were due to the fact that the Yin spirit within the body had not yet been fully refined. When the ten-month pregnancy is completed, an external body will emerge, which is actually a Yang spirit that can exist independently relative to the physical body, carry all the information of the physical body, and present an image. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.