Taoist Internal Alchemy Revealed

Hu Fuchen

Abstract: This article introduces the development history and schools of Taoist internal alchemy; it analyzes the secrets of the basic theory of internal alchemy from the perspective of modern science and philosophy. At the same time, it analyzes the Qingxiu Dan method for men to meditate alone, the Nvdan procedure for women to practice alone, and even the yin-yang grafting Dan method for men and women to practice together, which initially reveals the truth of this internal alchemy that is secretly passed down from master to disciple in Taoism.

The author, Hu Fuchen, born in 1945, is a PhD in philosophy and a researcher at the Institute of Philosophy of the Chinese Academy of Social Sciences.

Neidan is the main practice method of Taoism. It is a theoretical system and mode of behavior that integrates the cosmology, philosophy of life, view of the human body, and practice experience of Taoist culture. Neidan pursues the immortal realm of harmony and integration between human nature and the universe. The realm of immortals is the highest artistic realm of life that embodies the truest, the best, and the most beautiful, and that best reflects the value of life. Neidan is a tunnel leading to the realm of immortals. Neidan is a cultural system that integrates Daoism with techniques. Ancient Neidan practitioners, one after another, persevered through generations of cultivation and practice, leaving behind thousands of Neidan scriptures, which are the experimental records of their implementation of human body systems engineering. However, most of these scriptures were written in cryptic language and poetry, and the methods of Neidan cultivation were only passed down orally from master to disciple, which objectively served to protect intellectual property rights. The Golden Elixir Dao is a way of uniting heaven and man, connecting with the sky and the sun, conforming to the laws of nature, returning to nature, returning to one's true self, cultivating life and destiny. Nowadays, academia regards internal alchemy as a timeless and unparalleled knowledge. There are numerous misunderstandings about the exercises and interpretations of the alchemical classics circulating in society, and there are very few scholars with true insight. Now we should strive to lift the veil of mystery shrouding internal alchemy and use modern scientific and philosophical methods to organize and study internal alchemy materials.

I. The development and origin of internal alchemy

Neidan originated from the clan primitive religion, shamanic culture of our ancestors. It was the immortals who integrated and sublimated the ancient qigong techniques of Wang Ziqiao and Chisongzi, the lovemaking techniques of Peng Zu, Rongcheng Gong, Xuan Nu and Su Nu, and the food and drink techniques of Xianmengao and Anqisheng. The Chu Ci: Yuan You (Ode to a Distant Journey) can be regarded as an early Neidan text, which reveals the information that Wang Qiao's gong method can stimulate the body's innate true qi. In Neidan, the innate true qi is written as “qi” to distinguish it from the acquired qi of breathing. Whether or not one can stimulate the innate essence, qi and shen is the dividing line between Neidan and general qigong.

The works of Laozi and Zhuangzi from the pre-Qin period laid the foundation for the theory and practice of Neidan. The Laozi and Zhuangzi schools of thought and categories such as “Tao”, “emptiness”, “stillness” and “nothingness”, as well as concepts such as essence, energy and spirit, are not only used in neidan studies, but also the cultivation practices of “attaining the utmost in emptiness and maintaining utmost stillness”, “concentrating the mind, maintaining one-pointedness, forgetting one's seat and purifying the heart” have also been adopted as neidan methods. The realm of the sage, the true man and the immortal advocated by Laozi and Zhuangzi has become the behavioral model and ideal goal followed by neidan practitioners. Laozi and Zhuangzi not only contain philosophical realms of rational thinking, but also artistic realms of intuitive thinking and returning to nature, as well as the realm of kung fu of tranquility, inaction and unity with the Dao. The book Laozi contains such content as “specializing in qi causes suppleness”, “holding one”, “sound essence”, “the door to the mysterious”, “the god of the valley does not die”, and “long life and long vision”, which is consistent with the saying in Liexian Zhuan that “Laozi was good at nourishing essence and treasured receiving without giving”, and it is a combination of internal cultivation practices for qi circulation and sexual intercourse. Laozi says: “A person of virtue is like an innocent child. He does not provoke poisonous insects, nor does he provoke fierce beasts, nor does he provoke birds of prey. His bones are weak, his muscles are supple, but his grip is firm. He does not know the union of yin and yang, but he is at one with the universe. This is the pinnacle of essence. He does not shout all day long, but he is at one with harmony. Knowing harmony is called constant; knowing constancy is called bright; knowing growth is called auspicious; and knowing the mind controls the breath is called strong.” (Chapter 55) This shows that the cultivation practices of the Laozi have already briefly reflected the realm of the yin-yang alchemy method. The internal cultivation practices in the Zhuangzi emphasize spiritual cultivation, and specific exercises can be found in the chapters “Preserving Life”, “Deliberate Effort”, “Observing”, and “Reaching the Vital Essence”. The chapter “Preserving the Vital Essence” describes the technique of maintaining a single-pointed focus: “Without seeing or hearing, with the spirit concentrated and still, the form will be self-correcting. It must be still and pure, without straining the form or shaking the essence, and then one can live a long life.” The “Human World” describes the method of “heart purification”: “If one is single-minded, one listens not with the ear but with the heart, and not with the heart but with the breath! The ear is for listening, the heart for understanding. The breath is also empty and waits for things. Only the Dao gathers emptiness. Emptiness is the purification of the heart.” “Look at the Min people, whose empty rooms bring forth white, auspicious clouds.” These words highlight the realm of internal alchemy cultivation. The Da Zong Shi (The Grand Master) says, “Falling limb, dark intelligence,” leaving form and knowledge, the same as the great pass, this is called sitting and forgetting.” There is also the realm of cultivation of the Dao, which is ‘outside the world,’ ‘outside things,’ ‘outside life,’ ‘morning penetration,’ ‘seeing alone,’ ‘no ancient or modern,’ and ‘not living or dying.’ It is no accident that the teachings of Lao Tzu and Zhuang Zi were followed by later generations of internal alchemists of the Qing Xiu and Yin Yang schools. The famous quotations from Lao Tzu and Zhuang Zi on cultivation have always been the outline of the internal alchemy teachings.

There are also relics of Neidan studies from the pre-Qin period, such as a jade artifact passed down in the Tianjin History Museum. The inscriptions on it have different interpretations in the Neidan and Qingjing Dan schools. The “Jade Inscription on Qi Circulation” says: “Qi circulation: swallow to accumulate, accumulate to rise, rise to lower, lower to settle, settle to solidify, solidify to sprout, sprout to grow, grow to retreat, retreat to heaven. Heaven is a few springs above, earth is a few springs below. If you go with the flow, you will live; if you resist, you will die.” According to the method of cleansing the Dan, it is said that the method of circulating qi is to concentrate your mind and gather your qi, move it down to the lower abdomen, enter a state of meditation and condensation, give rise to true qi, reverse the governor meridian, and rise to the coccyx. Take the sky (head) as the cauldron and the earth (belly) as the furnace, and practice according to the mechanism of yin and yang. Those who follow this path will live longer, while those who do not will lose their lives. In addition, the famous “Yellow Emperor's Internal Classic” and “Yellow Emperor's Yin Fu Classic” also implicitly contain the secrets of neidan, which are still rarely identified by modern people. Historical data prove that the secret of neidan cultivation was already passed down in the Qin and Han Dynasties. Traces of this can also be found in Taoist books such as “Taiping Jing” and “Laozi Xiang'er Ding”.

The “Zhouyi Shentong Qi” by Wei Boyang of the Eastern Han Dynasty is the first xianxue work dedicated to the internal alchemy method. “Shentong Qi” uses the hexagrams of Zhouyi xiangshu as symbols, the laws of the sun and moon as the theoretical framework, and the lead-mercury reaction of the external alchemy furnace fire as a model to discuss the secret technique of yin and yang interaction and male and female union. The study of “San Tong Qi” believes that the earth element alchemy of furnace fire refining, the human element alchemy of yin and yang planting, and the heavenly element alchemy of pure solitary cultivation are interconnected and can be unified in the system of “San Tong Qi”. “San Tong Qi” records the secrets of the yin and yang alchemy of male and female cultivation in an obscure language, connecting the cultivation of alchemy and the furnace fire of external alchemy. It is revered by later alchemists as the “king of alchemy classics of all ages”. The passing down of the “San Tong Qi” marked the formation of the internal alchemy school.

The “Huang Ting Jing” and Ge Hong's “Bao Pu Zi Nei Pian”, which were passed down during the Wei and Jin dynasties, both contain hidden internal alchemy techniques. The “Huang Ting Jing” already began to refer to internal alchemy as “Zi Dan” and “Xuan Dan”, focusing on the cultivation of the dan energy through the preservation of the mind, the concentration of the will on the three dan energy centers, internal vision, and the regulation of breathing. Huangting Waijing Jing emphasizes the role of the head's daimen palace in spiritual cultivation. Among other things, it says, “There is a real man's gold scarf in the middle, wearing armor and holding a talisman to open the seven gates. This is not a branch or leaf, but the root. Think about it day and night to stay alive.” This is in keeping with the cultivation of the seven chakras in yoga, and it is a method of cultivating the dan within the central yellow. There are also two hidden Dan jue (Dan formulas) in the “Inner Chapters of Baopuzi”: one is “The True Person's Art of Guarding the Body and Refining the Form” in the “Essence” chapter, which is a method of refining Dan; the other is “The Way of Survival in the Two Mountains” in the “Essence” chapter, which is a method of yin-yang Dan. The Inner Canon of the Yellow Chamber already had the name “Xuan Dan” (“If you can preserve Xuan Dan in the three palaces, you will be safe in Kunlun with the first-class pearl”). The Inner Canon of Baopuzi also had the saying “Zhong Dan” (“Zhong Dan is resplendent and peerless, establishing it in the gate of life and not being hasty”). In fact, the method of circulating true qi was already referred to as alchemy. In the “Vow of the Great Monk Si Da of Nanyue”, the third patriarch of the Tiantai school of Buddhism, Monk Huisi, introduced the way of Buddhism, “seeking a long life to protect the dharma”, and “borrowing the power of external alchemy to cultivate internal alchemy, wanting to bring peace to all living beings by first bringing peace to oneself”, thus giving the names external alchemy and internal alchemy their first appearance in historical records.

During the Sui and Tang dynasties, the “Zhouyi Shentong Qi” was publicly circulated in society, promoting the development of neidan studies. According to the “Luofu Mountain Records”, Qingxia Zi Su Yuanlang came to live in Luofu during the Sui Kaihuang period and devoted himself to the practice of neidan, “since then, Daoist practitioners began to know about neidan”. The neidan scholars Zhang Guo and Sima Chengzhen made the most significant contributions to the development of neidan studies in the Tang Dynasty.

From the late Tang Dynasty and the Five Dynasties to the early Northern Song Dynasty, Neidan flourished and came to dominate Taoist cultivation practices. Famous Neidan masters such as Cui Xifan, Zhongli Quan, Lü Dongbin, Chen Chuan, Liu Cao, Shi Jiangwu, Chen Pu, and Tan Qiao passed on their skills to others, which helped Neidan cultivation techniques mature and improve. The “Cui Gong Ruyao Jing” (Cui Gong's Mirror for Entering the Medicine) composed by Cui Xifan is highly regarded by generations of alchemists. It is indeed the secret of cultivating both yin and yang. The deeds of Zhong Liquan and Lü Dongbin were deified by later Taoist priests, and alchemists of various schools mostly regard Zhong and Lü as the founders of their schools. Without Zhong and Lü, the history of neidan would be impossible to talk about. Shi JiANGU was a disciple of Lü Dongbin and wrote “Zhong Lu Zhuan Dao Ji” and “Xishan Zhongxian Hui Zhen Ji” to describe the alchemy of Zhong and Lü, which had a great impact on later generations. There are also “Lingbao Bifa” and “Zhang Po Mi Zhengdao Ge”, all of which are attributed to Zhong and Lü. Among them, the “Knocking on the Yarrows Song” is said to have been written by Lü Dongbin and is a method of cultivation that combines yin and yang. Zhong and Lü's alchemy method is a human body system project that cultivates both life and soul, and cultivates both form and spirit. It uses condensing essence, qi, and spirit as the basic skills, and taking in the primordial qi as the key. The method is clearly divided into stages, with proven results at each step, and has attracted many cultivators to engage in this lifelong human experiment. It is said that Zhongli Quan passed the Dan Jue to Lu Dongbin and Chen Pu, and Lu Dongbin's disciples included Liu Cao (Haichan Zhenren), Mai Dao Zhe, Shi Jianwu, He Changyi, and Zhang Zhongfu. Chen Pu wrote “Chen's Internal Alchemy Secrets,” which was included in the “Taoist Canon.” His method of alchemy directly points to the key to success. Lu Dongbin's disciple Liu Haichan also passed on his knowledge to Zhang Boduan, Cao Jing, Ma Ziran, Lan Yuandao, Wang Tingyang, Zhang Jixian, and others, who became masters of internal alchemy. Another key figure in the history of internal alchemy was the famous Daoist scholar Chen Chuan. Chen Chuan's style name was Tunan, his self-name was Fuyao Zi, and he was given the title “Mr. Xiyi”. He received the Zhonglu Dan method from the Daoist Maiyi, and learned the nose-locking technique from He Changyi. He lived in seclusion on Mount Hua. Chen Lianzhi studied from Zongfang, Zhang Wumeng, and Huolong Zhenren, and Tan Qiao was also a friend and mentor of Chen Chuan. Chen Chuan wrote “Zhi Xuan Pian” and passed down “Wu Ji Tu”, which established the principles of “if you go with the flow, you will be reborn; if you go against it, you will become immortal” and the basic steps of “refining essence into qi, refining qi into spirit, and refining spirit to return to emptiness”. Chen Chuan also passed down the “Zhi Long Fa”, and all later schools of alchemy were influenced by Chen Chuan.

Since the Song Dynasty, Neidan has developed into many schools, and the practice methods have gradually reached a state of perfection. In short, mature Neidan was developed by Lü Dongbin, Chen Chuan, and Liu Cao, and was then divided into Tianyuan, Diyuan, and Renyuan. The schools were passed down in the south, north, center, east, and west. The “tianyuan danfa” (heavenly source alchemy) generally refers to the qingxiu gongfu (cultivation practice) of the Longmen school of the northern school, but traditionally refers to the waidan (external alchemy) that can enable one to ascend to heaven after taking it. The “renyuan danfa” (human source alchemy) generally refers to the yin-yang shuangxiu gongfu (dual cultivation of yin and yang) of the male and female practitioners of the southern school, but some people also refer to the shengming shuangxiu danfa (dual cultivation of life and death) of the northern and southern schools collectively as the “renyuan dadian” (great human source alchemy). The “diyuan danfa” (earth source alchemy) generally refers to the waidan huangbai shu (external alchemy of yellow and white substances), which is called the “diyuan lingdan” (earth source elixir). The various schools of internal alchemy all trace their origins to Fuxi, Huangdi, Wang Qiao, Chishen and Laozi. One school claims to have been passed down from Guan Yinzi (Wenshi Zhenren), and is known as the Wenshi school, which was passed down from Chen Chuan to the Fire Dragon Zhenren. Another school relies on Wang Xuanfu, the Emperor of Shaoyang in Donghua Zifu (a Han Dynasty figure), and is known as the Shaoyang school. It claims to have been passed down from Wang Shaoyang to Zhongli Quan, and from Zhongli Quan to Lü Dongbin, who later opened the various schools of the Northern and Southern sects. The Wenshi School is based on nothingness and is the supreme and true wonderful way, which instantly transcends ordinary people and cultivates both character and life span. It is the heavenly primordial pill method. The Shaoyang School advocates cultivating both life and character to harmonize yin and yang, and using active methods to achieve the state of inaction. The methods are clearly defined and easy to start, so it has spread widely. In fact, these many schools can be divided into two categories in terms of pill methods. One is the cultivation method of yin and yang, and the other is the cultivation method of the womb breath. The rest are merely a combination of the pure cultivation school and the yin and yang school.

Zhang Boduan (987–1082) is regarded as the founder of the Southern School of Neidan. Zhang Boduan, also known as Zhang Cheng, courtesy name Pingshu, and pseudonym Ziyang Zhenren, was a native of Tiantai. He attained enlightenment in his later years and wrote the Wuzhen Pian, which made the secrets of Neidan in the Ziyou San Tong Qi known to the world. Zhang Boduan passed on the teachings to Shi Tai (alias Xinglin), Shi Tai passed on to Xue Daoguang (posthumous name Zixian), Xue Daoguang passed on to Chen Nan (alias Cuxu, also known as Chen Niwan), and Chen Nan passed on to Bai Yuchen (alias Haiqiongzi, posthumous name Ziqing Zhenren). They are revered as the Five Ancestors of the Southern School. Zhang Boduan also passed on the teachings to Ma Ziran and Liu Fengzhen. Liu Fengzhen was Liu Yongnian, style name Guangyi, sobriquet Shunlizi, who passed on the alchemy teachings to Weng Baoguang, who in turn passed them on to Ruoyizi, who practiced the yin-yang method. Xue Daoguang returned from the monkhood to the secular world in order to cultivate the Dan Gong, and what he studied was also the Yin-Yang method. The Dan method of the White Jade Toad is of the Qingxiu school, and it has many disciples, forming a religious order. Its disciples are more famous, such as Xiao Tingzhi, Wang Jinshan, Peng Pa, Liu Yuanzhang, Hong Zhichang, Taoyuan Zi, Lin Ziran, etc.

Compared with the Northern School, the Southern School of alchemy places more emphasis on cultivating the life force under the premise of cultivating the body and soul together. Its alchemy method cultivates the life force first, then the nature, and the external first, the internal second, forming a systematic project of human body with clear steps. The Southern School of alchemy passes on the yin-yang cultivation method, which is one step further than refining the essence. It advocates taking the yang element from the body and combining it with the own true yin element to form the pill. Lu Yanfu, Dai Tongfu, Lu Ziyi, Zhen Jiuying, Tao Suxiang, Li Wenzhu, Peng Haogu, Qiu Zhao'ao, Fu Jin'an and others all advocated the yin-yang alchemy method, revered the “San Tong Qi” and “Wu Zhen Pian”, and thus made the yin-yang alchemy method a characteristic of the Southern School.

The Northern School was founded by Wang Chongyang, the founder of the Quanzhen School in the Jin Dynasty. Wang Chongyang (1112-1170), courtesy name Zhi Ming, style name Chongyang Zi, was a native of Shaanxi Province. He met an extraordinary person in Ganhe Town who taught him the secrets of alchemy, and after three years of refining and cultivating, he succeeded in refining the pill. Later, Wang Chongyang traveled to the Shandong Peninsula to spread the teachings, where he recruited Ma Yu (alias Danyangzi, founder of the Yushan school), Tan Chuduan (alias Changzhenzi, founder of the Nanwu school), Liu Chuxuan (alias Changshengzhenren, founder of the Suishan school), Qiu Chuji ( Changchunzi, who founded the Longmen School), Wang Chuyi (Yuyang Zhenren, who founded the Zhianshan School), Hao Datong (Guangning Zhenren, who founded the Huashan School), and Sun Buer (Ma Yanzhi's wife, Qingjing Sanren, who founded the Qingjing School). The internal alchemy created by Wang Chongyang is a method of cultivation that combines Chan and Tao. The Beizong method of alchemy emphasizes sexual energy before life energy, and is represented by Qiu Chuji's Longmen School. The method is to calm the mind and cultivate the character, to close the four doors of the eyes, ears, mouth and nose, so that no external influences enter, to make the mind like a still pool of water and the character like a bright mirror, to concentrate the vital energy, to return the light and shine in silence, and to transform the body's constitution. Wang Chongyang and the Seven Sons of Quanzhen all spent several years meditating and cultivating, and after they had achieved success, they all developed the potential of the human body. The secret lies in the words “living dead”. The Quanzhen school of Taoism is a synthesis of Confucianism, Buddhism and Daoism. The internal alchemy of the Northern School also draws on the strengths of Chan Buddhism, Tantric Buddhism and yoga kung fu, revolutionizing and developing the internal alchemy kung fu of the Southern School. However, since both Northern and Southern Schools of internal alchemy originate from the Zhonglu internal alchemy system, they are essentially unified, and both are refining exercises for the body's essence, spirit and energy. In fact, both Ma Yu and Liu Chuxuan of the Northern School practiced the internal alchemy of male-female dual cultivation. From Ma Yu, Song Defang, Li Shuangyu, Zhang Ziyang, to Zhao Youqin (Yuandu Zi) and Chen Zhixu, the lineage has been passed down, and it is the branch of the Northern School that focuses on the yin and yang.

At the beginning of the Yuan Dynasty, Li Daochun, a Quanzhen Taoist priest, whose style name was Yiyuan, sobriquet Qing'an, and alias Yingchan, lived in Changsheng Temple in Yizhen, Yangzhou, and wrote books such as Zhonghe Ji and Sanyian Yisu, which established the Central School of Neidan. The Zhong school uses neidan to interpret Confucian and Buddhist texts such as the Doctrine of the Mean and the Heart Sutra. It employs meditation and other methods of Zen Buddhism to pursue enlightenment. Li Daochun regarded “zhong” as the key to neidan, believing that it was the key to the gate of enlightenment. He believed that by understanding the meaning of the word “zhong” and by maintaining a neutral state, one could naturally achieve a state of emptiness and tranquility, thereby attaining enlightenment and direct transcendence to the perfect state. The Zhong school of alchemy is a kind of spiritual cultivation that leads to enlightenment. Huang Yuanji, a Daoist priest in the late Qing Dynasty, wrote the “Luyutang Aphorisms”, “Commentary on the Tao Te Ching” and “Essentials of Taoism”, all of which focus on the importance of maintaining a neutral state of mind. Huang Yuanji believed that the gradual method of cultivation starts with refining essence and energy, and that there is no other way to follow but to maintain a neutral state of mind. The “Essence and Life Essentials”, a Daoist scripture passed down in the Ming Dynasty, also contains the key to maintaining a neutral state of mind.

During the Wanli reign of the Ming Dynasty, Lu Xixing of Xinghua County in Yangzhou founded the Neidan school. Lu Xixing (1520–1606), style name Changgeng, sobriquet Qianxu, claimed that Lu Dongbin, the immortal, had descended to his thatched cottage to personally impart the secrets of alchemy. Lu Xixing wrote books such as “Zhouyi Shentong Qi Ce Shu”, “Xuanfu Lun” and “Jindan Jiu Zheng Pian”, which were included in “Fanghu Waishi Congbian” and solved the secrets of the “Shentong Qi” and “Wuzhen Pian” methods. The Dong school of alchemy focuses on the cultivation of men and women through sexual intercourse, and is an advanced practice suitable for middle-aged and elderly people, and for couples to cultivate together.

During the Daoguang period of the Qing Dynasty, Li Xiyue, a native of Leshan County in Sichuan, also known by the style name Hanxu and the sobriquet Changyishanren, claimed to have learned the internal alchemy of Lü Dongbin and Zhang Sanfeng and founded the Western school. Li Xiyue regarded himself as the successor of Lu Xixing and wrote books such as “The Secret Teachings of the Three Vehicles”, “Talks on the Taoist Key” and “A Post-Huo Summary”, which also passed on the yin-yang alchemy of men and women practising together. The Western School of alchemy is based on purity and nature, and uses the mysterious power of yin and yang to create pills. It uses the lead of one school to refine and nourish the mercury of another, so that they complement each other and achieve the goal of returning to the source.

Wu Shouyang, the eighth-generation disciple of the Longmen School at the end of the Ming Dynasty, was also known as Chongxuzi. A native of Bixie in Nanchang, Jiangxi Province, he obtained the alchemy secrets passed down by the real man Zhang Jingxu from Li Xu'an to Cao Hanyang in the Tiger Skin Scroll. He wrote “A Straightforward Discussion of the Correct Way of Heavenly Immortals” and “The Fusion of Immortal and Buddha” to advocate a kind of alchemy method that integrates the teachings of Confucianism, Buddhism and Taoism. During the Qing Dynasty, Liu Huayang abandoned Buddhism and became a Daoist, authoring the Jinxian Zhenglun and Huiming Jing, which systematized and developed Wu Shouyang's alchemy method. This school became known as the Wu-Liu school. In modern times, Zhao Bichen wrote the Mingzhi Fazhuo Mingzhi, which was passed down by Liu Huayang's disciples, Zen Master Liaokong and Liu Mingrui, and established the Qianfeng school.

Zhang Sanfeng, a Taoist priest from the Yuan Dynasty, was a famous internal alchemist on a par with Lü Dongbin and Zhang Boduan. Zhang Sanfeng's alchemy method was allegedly passed down from the real person Fire Dragon, and is called the Hidden Immortal School. His method combines the strengths of the Qingxiu School and the Yin-Yang School. He is the author of “Words from the Rootless Tree”, “On the Great Dao” and “A Straight Talk on the Mystery of the Dao”. During the Qing Dynasty, there were more than ten schools of alchemy that followed Zhang Sanfeng's teachings, including the Natural School and the Rixin School. Wang Daoyuan, a Daoist priest at the end of the Yuan Dynasty, was also a master of internal alchemy. He wrote the “Zhenqian Collection” and “Dao Xuan Collection”. Liu Yiming, also a Daoist priest in the Qing Dynasty, wrote the “Twelve Types of Taoist Books” and explained internal alchemy using Confucianism. Min Xiaoliang, a Daoist priest of the Longmen school, whose Daoist name was Yide, lived in seclusion in Jingangshan Mountain and wrote “Jingang Xindian” and “Gushu Yinlou Cangshu”, expounding the method of “Zhonghuang Zhitou Dan” in which the primordial energy follows the spine and goes straight up and down. Liu Mingrui, a Daoist priest of the Nanwu school, whose Daoist name was Panchanzi, wrote “Three Kinds of Daoshushu by Panchanzi” which has been passed down to posterity. He is also a great master of neidan in modern times.

Since the Han and Tang dynasties, there have been many accomplished internal alchemy masters, and there are also more than a thousand internal alchemy works. In terms of internal alchemy schools, there are also the Qingcheng School, the Kongtong School, the Nangong Immortal Swordsman School, and the Thunder Method's Shensiao School, Qingwei School, and Tianxin School, all of which have their own unique characteristics.

2. Revealing the basic theory of internal alchemy

Internal alchemists of past dynasties were mostly highly educated intellectuals who created a wealth of theories during their internal alchemy practice. Here, we provide a summary explanation of the theories of internal alchemy, and give the necessary development and deepening.

(1) The theory of the three treasures of the human body, which are innate and acquired. Neidan refers to essence, qi and shen as the “three treasures” of the human body, which are divided into innate and acquired. Innate refers to those things that are invisible, instinctive, functional and transcend the boundaries of time and space, as seen from the initial state of nature and human society. Acquired refers to those things that are tangible, artificial, physical and consistent with the material law of increasing entropy, as seen from the reality of the material world and secular society. Essence, Qi and Shen are the three levels of the body's vital elements. They are not only divided into acquired and innate, but can also be transformed into each other. Acquired essence refers to the semen ejaculated during human intercourse, and in a broad sense also includes various hormones secreted by the human body. Innate essence is naturally and instinctively produced in a state of inaction. It is also known as Yuanjing (primordial essence) or Zhenjing (true essence), and mainly refers to a person's spontaneous sexual function without being stimulated by lust. In a broad sense, it also includes the natural functions of the endocrine system, reproductive system, circulatory system, etc., which stimulate the vitality of life. Acquired qi refers to the breath; innate qi refers to the vital energy, which is also called the original qi, and is written as “qi” (derived from refining essence and transforming it into qi, which is a code for essence and qi condensing into one), and refers to the function of the body's life movement, which is manifested as a highly ordered energy flow and physical vitality. The acquired god is the god of thought, called the god of knowledge; the innate god is called the primordial spirit (derived from refining qi to form a god, the result of the condensation of the qi god), which is a state of extreme lucidity without thought. Essence, qi and god are also the drugs used in internal alchemy.

(2) The principle of internal alchemy that if you go with the flow, you will live; if you go against it, you will become immortal. According to Taoism and the theory of the creation of the universe and the human body, the creation of the universe and human life both originated from the Tao. From the state of nothingness, the Dao gave rise to the primordial qi (also known as the true qi of the Taiyi), and from the primordial qi came the two natures of yin and yang. As a result of the meeting and agitation of the two natures of yin and yang, the three elements of matter, energy and information were produced, and from these three elements evolved the myriad things of the world. This is the cosmic evolution pattern described in Laozi's Daodejing: “The Dao gave birth to One, One gave birth to Two, Two gave birth to Three, and Three gave birth to everything.” The creation of human beings is also in resonance with the cosmic creation pattern. The primordial innate Taiyi true qi in the universe is absorbed into the mother's womb during the sexual union of yin and yang between the parents, forming the fetus and containing life within it. Until the end of the tenth month, the fetus grows and leaves the mother's womb. With a “wow” sound, the primordial ancestral qi is disconnected, and the postnatal qi is born. Every 32 months thereafter: 64 baht for the birth essence, from the hexagram of return and approach to the hexagram of 16 years of age, which is 384 baht for the birth essence, for a pure yang body. Among them, when the parents first have intercourse, in a trance, they combine into a single qi, growing a fetus with no form and no spirit, in a state of chaos. This is the “first change” of the human body, from which the heart and kidneys take shape and the spirit begins to differentiate. By the tenth month, the fetus is fully formed and the baby is born, which is the “second change” of the human body. From newborn to 16-year-old teenager, the yang essence matures and will be released, and lust begins to sprout, which is the “third change” of the human body. Then the mind takes over, and lust harms the body. Every 96 months, a yin is born, starting with the 24th year of age, and ending with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 64th year of age. The cycle begins with the 24th year of age, and ends with the 6 The cultivation of Neidan is a kind of human body return project, that is, the art of rejuvenation from the Kun Gua back to the Qian Gua. The basic principle of Neidan is that the evolution of the universe and human life can be thought of in reverse. If you go in the right direction, you will give birth to living things; if you go in the opposite direction, you will cultivate to become immortal. Neidan practitioners use the “three barriers cultivation” to prevent the entropy effect of the human body. Through the first barrier immortal technique of “refining essence and transforming qi”, the essence is refined until only the soul and the god remain. is the process of “three returns to two”; then the middle level of “refining qi and transforming the divine” is the process of “two returns to one”, and finally the upper level of “refining the divine and returning to emptiness” returns to the way of emptiness. In this way, the human body follows the reverse direction from “third change” to “second change”, and then from “second change” to “first change”, until the way of emptiness, and the internal alchemy is perfected.

(3) The Way of Nothingness and the theory of the primordial breath. Internal alchemy seeks to achieve a state of immortality and eternal invincibility. However, according to the laws of natural science, everything that is created must eventually perish, and only nothingness is eternal. Therefore, returning to the Way of Nothingness has become the goal pursued by internal alchemy. The Chanting of the Dao Mantra says: “The essence of the Dao . is nothingness, and nothingness contains all phenomena. The world may be destroyed, but nothingness will not perish. The Tao is manifested in the form and spirit of the universe. It is one with the truth. The Tao is nothing but emptiness. The form and spirit are both empty. Neidanism believes that before the universe was created, it was a state of nothingness. When the universe was created, the Tao of nothingness gave rise to the primordial qi (Taiyi Zhenqi), which is considered to be the source of the vitality of the movement of all things in the universe and the source of the movement of life. Therefore, both the yin-yang cultivation method and the solitary cultivation method aim to attract and gather the primordial qi. We speculate that the primordial qi is probably the initial information before the Big Bang, the origin of the universe before time and space unfolded, and the most fundamental internal rhythm of nature. The initial universe contains hidden order and an information source that generates universal cosmic rhythms. Internal alchemists use a technique to tune the body's rhythm to the rhythm of the universe, so that the body's essence, energy, and spirit are fully stimulated. At the quantum level, they interact with the source of the natural world, and absorb this initial information that remains in the universe into the body. Internal alchemists tune the body's rhythm to the rhythm of nature, so that their body and mind become one with the chaotic universe, returning to their innate initial state. Only then can they merge with the natural nature of the universe and enter the realm of the Dao.

(4) The three-level theory of consciousness. According to our research into neidan, we have discovered that the organs of human consciousness are not only the cerebral cortex, but also the thalamus, reticular formation, and even the heart. Ancient Chinese medical practitioners believed that the heart governs the spirit, the liver gives advice, the gallbladder makes decisions, and the kidneys are ingenious, and this is based on fact. This means that thinking and emotional activity are based on the human brain and internal organs and other mutually regulating complex physiological systems at the somatic level. The body's endocrine hormones, acquired and innate essence, qi, and shen are also a system that can influence and transform each other. The essence, qi, and shen of human life movement happen to correspond to the three effects of heat, force, and light in physical and chemical movement. They are all forms of existence in life movement, the most important of which is shen. The human psyche is also structured and is an order of processes. Consciousness is the highest form of life movement, which can be condensed into a highly ordered object with a supermicroscopic structure. The conscious and unconscious activities in the human psychological system are important psychological functions that nature has given to humans during the evolutionary process. Among them, unconscious activities are by no means insignificant natural phenomena, but a kind of deep consciousness, which is an important potential for humans to transform nature and society. The physiological mechanism of conscious activity is mainly in the cerebral cortex, while the physiological mechanism of unconscious activity is in the reticular formation and thalamus of the brain. As humans evolved, the cerebral cortex became increasingly developed, and the reticular formation relatively decreased in size. However, the nuclei in the reticular formation became increasingly complex and differentiated, and the deeper consciousness of humans also became more and more apparent and played an increasingly important regulatory role. We can conclude that human consciousness is divided into three interconnected levels: conscious awareness (normal cognition and thinking activities), subconscious (desires hidden deep within the mind), and meta-consciousness (inherited instinctive awareness). The conscious mind is the rational thinking activity at the surface of the mind. It includes a series of mental processes such as perception, judgment, and reasoning. The activities of the conscious mind in internal alchemy are divided into positive and negative thoughts (i.e., distracting thoughts and wandering thoughts that are not conducive to entering a meditative state). Internal alchemists must eliminate negative thoughts, gather positive thoughts (focus on the lower abdomen . the thought of returning to the root and returning to the will), and concentrate one's mental power to penetrate deep into the subconscious to enhance the controllability of the conscious mind, so that it can be refined and elevated in the form of mental power. The subconscious is an irrational level of consciousness that includes childhood memories that people are not usually aware of (especially stimuli from an immature period of psychological development) and various imprints of life's desires, sexual desires, psychological traumas, etc., that are hidden. Major stimuli in daily life often leave traces in the subconscious through the surface conscious mind. These subconscious imprints in turn strongly influence people's surface mental processes. People can decipher the original form of the subconscious from psychological states such as dreams, hallucinations, inspiration, intuition, and psychosis. The unscrupulous states, bad emotions, various demon states, and hallucinations that appear in internal alchemy are all the work of the subconscious that are at play. Internal alchemy practices purify the subconscious, self-cleaning since the fetal period, and various imprints, and through certain methods (such as reading the alchemy classics, memorizing the master's teachings, reciting mnemonics, silently reciting mantras, repeated training, etc.) the alchemy procedure code is input into the subconscious. This subconscious alchemy procedure code is the “true meaning,” which is called the “yellow mother” that attracts the vital elements of essence, qi, and spirit to cooperate with each other. The subconscious mind can gradually be personified in neidan cultivation and condensed into the “yin god.” The yin god is a personified subconscious mind that can detach from the body like a dream body, and has supernormal human potential such as remote sensing, clairvoyance, and precognition. The deepest level of the human psyche is “meta-consciousness,” which is called “original mind” in neidan. When neidan cultivation reaches the point where meta-consciousness manifests, it takes the form of an extremely lucid yet thoughtless state of mind. This shows that meta-consciousness is a level of consciousness that is deeper than the subconscious, equivalent to the alaya vijnana referred to in Buddhist Yogacara. Neidan practitioners also refer to it as the “point of spiritual clarity” at the beginning of the universe and the human body, a kind of instinctive consciousness that is inherited. Meta-consciousness is an unexplored information base that has been passed down through the generations during the long process of biological evolution. It contains the wisdom and abilities that have existed throughout the history of biological evolution. It is the “self” of true stillness of the human body. Therefore, it is called the “main character” by the TCM school. Through development and refinement in body engineering, meta-consciousness can gradually be personified as the “yang god”. Almost all alchemists have demonstrated through their personal experiences that Yang Shen is the condensed form of Yuan Shen, with a mature personality, a tangible self that can exist independently of the body, and great supernatural powers that can break through the barriers of time and space. Dan practitioners refer to the human body as the “form body” and the yang Shen as the “dharma body,” also known as the body outside the body. Evolving the yang Shen is a major goal of neidan human engineering and also one of the trickiest topics in neidan research. In fact, neidan is a systematic project of condensing the conscious mind, purifying the subconscious mind, and developing the primordial consciousness. It is only when natural science can fully explain the mysteries of the human brain and nerves that breakthroughs can be made at the empirical level.

(5) The technique of removing坎and filling in离. Neidan believes that the acquired hexagrams坎and离are caused by the exchange of positions of the two yin and yang lines in the innate hexagrams乾and坤. The Yuzhuang Lu says: “The innate Bagua is with the乾in the south and the坤in the north. After intercourse, the乾breaks up into the离and the坤becomes the坎. Therefore, the eight trigrams of the later stage are said to be Li (south) and Nan (north), as Li replaces Qian and Nan replaces Kun. Internal alchemy involves returning from the later stage to the earlier stage, changing Li into Qian and Kun into Kun. Therefore, the cultivation of Dan requires the Yang in the Kun trigram to be drawn back and placed in the position of the Yin in the Li trigram, so that it returns to the pure Yang body of the Qian trigram in the earlier stage. Internal alchemists call this “taking Kun and filling Li”. The two hexagrams of Li and Kan are the codes for male and female in the dual cultivation method of yin and yang. The meaning is that the true yin in the male's Li organ (also known as true mercury, mercury in the sand, the dragon comes out of the fire) is used to absorb the true yang in the female's Kan organ (also known as true lead, gold in the water, the tiger giving birth to a child in the water), thus forming a pill through the sexual union of yin and yang. The method of cultivating immaculate solitude and alchemy uses the hexagrams of Li and Kan as symbols for the heart and kidneys, or Li as a metaphor for the mind and spirit, and Kan as a metaphor for primordial energy and true essence. In this way, the technique of filling the坎 with the離 in the small circulation of the vital energy refers to the descent of the heart's fluid and the ascent of the kidney's energy, also known as replenishing the brain with essence; in the large circulation, it refers to the refinement of yin and the cultivation of yang, the settling of the spirit and the purification of the mind, also known as extracting lead and adding mercury. The “Wuzhen chapter” says, “Take the center of the坎 position and transform the yin within the離 palace. From then on, it becomes a dry and healthy body, with changes and leaps always in the heart of the mountain.” The Taoist alchemy sees the technique of ‘taking坎and filling离’ as the basic skill. In modern language, it actually means starting with self-regulation of a person's sex hormones and endocrine system, and restoring the youthful vitality of the brain by enhancing a person's sexual function. To put it more precisely, it is about improving the condition of the entire nervous system by regulating the body's endocrine system, coordinating the negative feedback mechanisms of the human gonads and hypothalamus, and promoting psychological harmony and the development of human potential through physical harmony. Taoist medicine has always had the idea that tonifying the kidneys can strengthen the brain, and neidan studies further highlight the connection between the kidneys (the kidneys in traditional Chinese medicine include the functions of the entire endocrine system and reproductive system, and are called the “foundation of nature”) and the brain, including the nervous system and psychological levels). Neidan initially focused on immortality techniques, based on essence, driven by qi, and dominated by the spirit. In a state of deep meditation, the endocrine glands of the gonads, pineal gland and pituitary gland stimulate each other, bringing the body to a new level of physical and mental harmony and order. This is the effect of filling the void with essence.

The “San Tong Qi” says: “Three, five and one, the essence of heaven and earth. It can be memorized, but it is difficult to write it down.” The “Wu Zhen Pian” says: “Three, five and one are all three characters, and wise people throughout the ages are indeed rare.” Fang Hu Wai Shi · Wu Zhen Pian Xiao Xu” says: ”Three, five and one are the essence of heaven and earth; the dragon comes out of the fire, the tiger is born in the water; the two meet happily and both return to the center; the three meet . The fetus is formed and the baby is born.” These words are known as the secrets of the alchemist. In fact, water, gold and mercury are combined to form the pill through the transformation of the true meaning (earth), which also means filling the坎and emptying the離. The five qi of the heart, liver, spleen, lungs and kidneys converge towards the yuan, and the essence, qi and spirit gather at the top of the head. All of this is nothing more than the absorption of the primordial qi and the refining of the primordial spirit into the pill.

(6) The theory of the three gates of black, red and yellow. Danjia believes that there are three main meridians for the circulation of true qi in the human body: one is called the red meridian, which is the pulse; one is called the black meridian, which is the governor meridian; and one is called the yellow meridian, which is the central meridian. “Xitianji” contains Min Xiaoliang's words: “Danjia's qi management originally has two paths: red, black and yellow. Red is the ren meridian, the path in front, the path of the heart's energy. The color of the heart is red, so it is called the red meridian. Since red is hot in nature, it must be controlled so that it descends, so that the heart cools and the kidneys warm. Black is the du meridian, the path behind, the path of the kidney's energy. The color of the kidney is black, so it is called the black path. Black nature moistens the lower, so the method must be to control it and make it rise, then the marrow will circulate and the spirit will be at ease. These two paths are the source of essence and energy, and they are the paths by which people and animals survive. This is why they are called the 'human path'. This is what the alchemists and doctors describe in detail. Yellow is the center of yellow, and the channel is located between the red and black. It is situated in front of the spine and behind the heart, and it is the main channel of the two vital energies. It is extremely empty and quiet, so it can only accommodate the innate essence. The connection between the mortal and immortal is in this realm. Although there are differences between the three fields, they are actually consistent. Therefore, it is called the immortal channel. The red and black paths are called the human path by the Dan family. They accommodate the operation of the essence and energy of the pre-acquired and post-acquired realms. The black path has three barriers: the tailbone, the spine, and the jade pillow. Only after passing through these barriers can one enter the coccyx. The red path has three orifices: the upper field, the middle field, and the lower field. In addition, there are other key points such as the heavenly gate (the center of the eyebrows), the heavy floor (the windpipe), the cinnabar palace, the yellow court, and the birth gate (the navel). The yellow channel allows only the passage of innate true essence and primordial qi, which is called the immortal channel. It enters from the xuwei acupoint (also known as yinjiao), passes through the middle yellow, and reaches the top of the skull (the tianlinggai and xianmen). The Yinjiao point is the heavenly gate of the ecliptic, which is related to a person's life and death, so it is also called the gate of life and death and the gate of returning to life. The true qi must return to the yellow color purely from the innate essence, otherwise the mixture of the clear and turbid qi will easily lead to the symptoms of “breaking through the yellow” and “disturbing the yellow”. The fontanel is the place where the vital energy of the body condenses. It corresponds to the planet Mars (located in the middle of the sky, among the five planets, higher than the sun, moon and stars). The Dan family calls it “the town of people”, and its radiance is called “the pearl of intention”, which can protect the baby (the immature yang spirit).

(7) The saying of the “one key to the entrance”. The “one key to the entrance” is the secret of the alchemist, and it is also known by other names such as “the mysterious aperture”, “the mysterious seal”, “the door of the mysterious seal”, “the cave of nothingness”, “the crescent moon furnace”, “the southwest village”, “the gate of Wuji”, “the god of the valley”, and “the root of heaven and earth”. Because of the different teacher-disciple transmissions, alchemists have different understandings of the “one key to the entrance”, and there are two schools of thought: those who believe it has a location and those who believe it does not. However, by reading the various Daoist texts, we can determine the characteristics of the “Huan Yuan Yi Qiao”: this orifice is not within the body, nor is it outside the body; it is both within the body and outside the body; it is intangible and cannot be found, and there is no direction to point to. The Daoist texts say, “This orifice is not attached to the illusory body, nor is it detached from the illusory body. It is not attached to the illusory body, and it is not something that can be sought outside the body.” “If it is attached to the body, it is not; if it is sought outside the body, it is not. If it is attached to the body, it is attached to form; if it is attached to the outside, it is attached to things.” This truth is born from nothingness, born from nothingness, sought from chaos, and found from emptiness. The Daoist saying “the primordial breath comes from nothingness” means that if one wants to understand the mystery of the gate, one must trace the beginning of the breath that gave birth to the body, and search for the root of the universe that opens and closes, the yin and yang that embrace each other. This key point will appear when the conditions are right, and will become clear when the time is right. It will reveal itself when the conditions are right, and will remain hidden when the conditions are not. It can only be attained without thought, not by seeking it with the mind. The Chanting of the Taoist Mantra says: “The key point is where all things are silent, where a single thought cannot be formed, and where suddenly there is a feeling, a feeling that knows no bounds, and suddenly there is a realization, a realization that knows no darkness. This is the key point.” Li Daochun used the character “中” (zhōng) as the key point, which must be understood by the alchemist. The key to the gate of the inner alchemy is formless and useful. The alchemist's body and mind are calm and settled, his heart is clear, his mind is calm and focused, and he is in a state of true stillness and profound silence. When the opportunity arises, before movement, before a sudden burst of energy, the alchemist naturally sees the key to the gate of the inner alchemy. Once this key is opened, all the other keys are opened as well. The body's 84,000 pores and 360 joints suddenly burst open, the 100 meridians become unblocked, the vital energy surges, and the alchemical elixir is first created and then transformed.

(8) Three essentials of neidan: medicine, cauldron and fire. The Three Essentials of Neidan are medicine, cauldron and fire. The Guizhong Zhinan says: “The medicine in the body is also the spirit, qi and essence.” Neidan practitioners first refine the acquired essence, qi and spirit to produce the innate medicine. When the essence is first born, it is called “external medicine”, which is born first and then collected. When the hour of the ox arrives, the primordial essence is born, also known as the “little medicine” or “true seed”. It is harvested into the furnace and becomes the “inner medicine”. Therefore, the inner medicine is harvested and then born, and it is the innate essence. After refining through the small zhou tian, it becomes the “great medicine”, also known as the dan mu. When refining the elixir, the mind is the “fire” and the breath is the “wind”. The degree of application of the mind and breath during the refining process is referred to as the “fire”. A rapid movement is called “martial fire”, a slow movement is called “civil fire”, and stopping the movement is called “bathing”. The beauty of the fire lies in the application of the true intention. If the intention is tight, the fire will be dry; if the intention is slow, the water will be cold. Alchemists use the twelve signs of the Chinese zodiac to represent the twelve stages of fire control, which are divided into Yang fire and Yin fire. The signs are also used to count the number of breaths. The time used in internal alchemy refers to the time in the human body, which is actually a code for the location and scene of the medicine's movement in the body. The Xiao Zhou Tian Gong method uses the scene of the small circle of life when the medicine is born as the “active hour”, while the Da Zhou Tian Gong method uses the scene of the six roots vibrating when the medicine is born as the “correct hour”. The timing of gathering herbs in the yin-yang school of alchemy is a secret that is not passed on, and there is the saying that “a sage passes on the medicine but not the fire”. The pure school of alchemy regards the spirit as the fire and the breath as the medicine. The spirit and breath embrace each other, allowing nature to take its course, and then the medicine and the fire are both present. The cauldron is the place where the alchemist refines the medicine. The starting and ending point of the medicine is the furnace, and the place where it ascends is the tripod. The Daoist alchemy of the Pure School has a distinction between the big cauldron and the small cauldron. The big cauldron is used to refine essence and transform qi. The cauldron is located in the coccyx, and the furnace is located in the lower abdomen. The small cauldron is used to transform qi and transform the spirit. The cauldron is located in the center of the yellow court, and the furnace is located in the lower tianqi point. The alchemy of the Yin-Yang School uses women as the cauldron, and there is a distinction between the so-called acquired cauldron, the innate cauldron, the golden cauldron, the jade cauldron, and the water cauldron. In short, the yin-yang method uses a young girl as the vessel, the time of menstruation as the medicine, and the eleventh month of the lunar year as the fire. The lower-level method uses the body and mind as the vessel and furnace, essence as the medicine, the heart and kidneys as the water and fire, and the time of day as the fire. The middle-level method is the use of the universe as the cauldron, the yin and yang as the water and fire, the black tortoise and white rabbit as the medicine, and the passage of one year as the fire; the highest level of alchemy is the use of heaven and earth as the cauldron, the sun and moon as the water and fire, temperament as the dragon and tiger, and the refining of thoughts by the heart as the fire. There is also the highest and most perfect way to the true and wonderful Dao, in which the void is the cauldron, the yin is the furnace, tranquillity is the foundation of the pill, inaction is the mother of the pill, life and essence are the lead and mercury, concentration and wisdom are the water and fire, cleansing the mind and purging the thoughts is the bath, the centre is the gate, seeing one's nature is the coalescence, life and essence becoming one is the completion of the pill, and breaking through the void is the way.

In fact, the internal alchemy practice is the knowledge accumulated by immortals over thousands of years in their battle against death. The ideas of internal alchemy range from grafting from old trees to create new life and invigorate the body, to hibernation of homeotherms (such as bears) to create a living dead technique that stops the pulse. Other techniques such as tortoise breath, snake skin shedding, and baby-like firm grip have all become models for immortals to emulate.