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The *Tongxuan Ji* (Collection of Profound Mysteries) states: The profound principle of replenishing true qi (vital energy) lies in having no distractions in the mind, forgetting both internal and external stimuli, letting go of everything, and maintaining firm control over the spirit. Yang qi arises at Zi hour (11:00 PM–1:00 AM), and Yin qi arises at Wu hour (11:00 AM–1:00 PM). In a quiet room, with clothes loosened, hold the hands in the "wielding solid" (Wogu, 握固) gesture, sit upright with legs crossed, draw in the abdomen, and after a moment, straighten the body, protruding the chest slightly while tilting the head backward. Subsequently, open the Double Pass of the Jiaji region (Jiaji Shuangguan, 夹脊双关); fan the elbows behind the lower back three times, extend the waist so that internal qi rises from the Weilu acupoint (Tailbone Acupoint), feeling as if fire is rising from the waist and gathering at the Jiaji region. Do not open the pass yet; wait until it feels extremely hot and the qi becomes robust, then gradually open the Jiaji pass to allow the qi to pass through. Then, tilt the head back, pressing the back of the head tightly against the spine to close the Upper Pass (Shangguan, 上关); do not let it open. You will feel extreme heat and robust qi, then gradually allow the qi to enter the top of the head to nourish the Niwan Palace (Mud Pill Palace, 泥丸宫) and the Marrow Sea (Suihai, 髓海). This enables the body to withstand cold and heat and serves as the foundation for cultivating longevity. If, after protruding the chest and extending the waist to close the Jiaji pass and visualize the ascending qi, the fire does not rise in the waist, sit quietly and observe internally; repeat the method until the fire rises. Practice from Chou hour (1:00–3:00 AM) to Yin hour (3:00–5:00 AM), then stop. This is called "Flying Golden Essence from Behind the Elbow" (Zhouhou Fei Jinjing, 肘后飞金精), also known as "Extracting Lead to Make Kidney Qi Generate Liver Qi" (Chou Qian Shi Shenqi Sheng Ganqi, 抽铅使肾气生肝气). Alternatively, slightly raise the head and neck, allowing a sensation of fire under the neck; then nod forward, bow the head and curve the neck, retract the tip of the tongue toward the upper palate (Shangying, 上腭). Saliva will naturally flow out; swallow it without rinsing and return it to the Huangting (Yellow Court, 黄庭). This is called "Golden Liquid Returning to the Elixir" (Jinye Huan Dan, 金液还丹). This practice can be performed at any time during the four seasons, from Gen hours (Chou, Yin) to Xun hours (Chen, Si); in the evening, it is the method of "Restraining the Yang Pass" (Le Yangguan, 勒阳关), from Dui hours (You) to Qian hours (Xu, Hai).

Commentary: The *Tongxuan Ji* says: "The profound principle of replenishing true qi is not obscure; simply let go of distracting thoughts, do not let affairs burden the mind, completely forget external stimuli and inner desires, set them aside, focus on regulating breath, and maintain proper control to achieve good results. Yang qi arises at Zi hour (11:00 PM–1:00 AM), and Yin qi arises at Wu hour (11:00 AM–1:00 PM). During these hours, reside in a quiet room, loosen clothing, hold the hands in Wogu, sit upright with legs crossed, draw in the abdomen, and calmly straighten the body, protruding the chest and tilting the head slightly backward. With this posture, after long-term practice, one can use qi to open the Double Pass of the Jiaji region. To open the pass, move the elbows behind the lower back three times, extend the waist so internal qi enters the Du Meridian (Governing Vessel) starting from the Weilu acupoint. The sensation is like a ball of fire rising from the waist and gathering at Jiaji. At this point, do not open the pass; wait for the timing when the heat is intense and the qi is robust, then gradually open the lower Jiaji pass to release the qi into the spine. After the qi enters the spine, tilt the head back, pressing the back of the head tightly against the spine to close the Upper Pass; do not let it open. When the internal qi feels like fire and reaches extreme heat, indicating robust qi, gradually open the Upper Pass to allow the qi to enter the top of the head, nourishing the Niwan Palace and Marrow Sea. This allows the body to resist cold and heat; this method is the basic skill for cultivating longevity. If, after protruding the chest, extending the waist, opening the Jiaji pass, and visualizing the internal qi, the qi rises to the waist but fails to generate fire, sit quietly and observe the qi in the waist (Dantian); repeat the previous method until the fire rises. Practice from Chou hour (1:00–3:00 AM) to Yin hour (3:00–5:00 AM), then stop.
This method is called 'Flying Golden Essence from Behind the Elbow,' also known as 'Extracting Lead to Make Kidney Qi Generate Liver Qi.' Another method involves slightly raising the head and neck, creating a sensation of fire under the neck; then nod forward, bow the head and curve the neck, retract the tongue tip to touch the upper palate. Saliva will naturally flow; swallow it without spitting and return it to the Huangting (Stomach area). This method is called 'Golden Liquid Returning to the Elixir.' This practice is not restricted by seasons or solar terms and can be practiced regularly throughout the year, daily from Gen hours (Chou, Yin) through Zhen hours (Mao) to Xun hours (Chen, Si) (1:00 AM–11:00 AM). Evening practice is called the 'Restraining the Yang Pass' method, from Dui hours (You) to Qian hours (Xu, Hai) (6:00 PM–11:00 PM).

Summary:
This section briefly discusses the methods and key points of practicing 'Zhou Tian Gong' (Microcosmic Orbit Exercise), focusing on 'Collecting the Mind' (Shouxin, 收心), 'Opening the Passes' (Tongguan, 通关), 'Flying Golden Essence from Behind the Elbow' (Zhouhou Fei Jinjing, 肘后飞金精), and 'Golden Liquid Returning to the Elixir' (Jinye Huan Dan, 金液还丹).
1. Zhou Tian Gong (Microcosmic Orbit Exercise)
Ancients divided celestial movements into 365 degrees and twenty-eight mansions. One complete rotation of the Big Dipper's handle along the orbit of the twenty-eight mansions is called one Zhou Tian (Celestial Circuit). The sun and moon completing one circuit along this path is also called one Zhou Tian. The human body is like a small heaven and earth; one circulation of qi and blood around the body is also called one Zhou Tian. As stated in the *Lingshu* (Spiritual Pivot): "The human body has 365 acupoints, corresponding to the number of degrees in the Zhou Tian." Qigong masters refer to the circulation of true qi along the meridians as one Zhou Tian. The method that causes true qi to circulate along the meridians is called Zhou Tian Gong. There are many types, such as Large Zhou Tian, Small Zhou Tian, Intentional Zhou Tian, Daoist Alchemy Zhou Tian, and Meridian Zhou Tian. The Small Zhou Tian described here refers to true qi rising along the Du Meridian (Governing Vessel) and descending along the Ren Meridian (Conception Vessel), forming a closed loop. The specific route and passes are: True qi from the Dantian (Elixir Field) → extend waist from Weilu acupoint → enter the center of the lumbar spine (Du Meridian) → gather at the Jiaji Pass → wait for robust qi to open the Jiaji Pass → true qi reaches the Upper Pass (Yuzhen Acupoint) → wait for robust qi to open the Upper Pass → true qi enters the top of the head (Baihui Acupoint) to nourish Niwan Palace and Marrow Sea → tongue touches upper palate to guide saliva → swallow the 'golden liquid' formed by true qi back to the Huangting (Stomach) → finally return to the Dantian → cultivate qi from the Dantian entering the Weilu Pass again. Thus, the Du and Ren meridians connect, forming a Zhou Tian. In this cycle, true qi passes through the 'Three Passes,' enters the 'Niwan Palace' and 'Marrow Sea,' transforms into 'Golden Liquid,' enters the 'Huangting,' returns to the Dantian, and circulates along the Du and Ren meridians.
What are the 'Three Passes' and 'Double Pass of Jiaji'? The *Liaoyangdian Wen Da Pian* (Q&A Chapter of Liaoyang Hall) states: "The Weilu of humans is the third vertebra above the sacrum, also named Changqiang, San Cha Lu, He Che Lu, and Jin Men. Below it is Guanyuan, in front is Qihai, the place of yin-yang transformation and the intersection of Ren and Du meridians; Daoist alchemy books call this the Weilu Pass. Humans have 24 spinal vertebrae, corresponding to the 24 solar terms. Between the heads and tails of these 24 vertebrae is a place called Double Pass, penetrating straight to the crown; this is the Jiaji Pass. The bone at the back of the head is named Fengchi; its aperture is small and difficult to open. To open this aperture, press the tongue to the upper palate, close the eyes and focus on the crown, relying entirely on the栗火 (chestnut fire) of the divine furnace to continuously rush forward; only then will this pass open. This pass is named Yuzhen, also called Tiebi (Iron Wall)." From this, we see the Three Passes are the Weilu Pass, Jiaji Pass, and Yuzhen Pass. The 'Double Pass of Jiaji' in this text is the Jiaji Pass, also known as Double Pass; the Upper Pass is the Yuzhen Pass, also called Tiebi Pass. The book describes opening the three passes in detail: "When the Three Treasures of the Lower Field (Essence, Qi, Spirit) are full, there is nowhere else to go, naturally bursting open the Weilu, flowing counter-current from Taiyuan, with two streams of warm air rising past the kidney hall and over the back... But reaching Jiaji, those with shallow Daoist paths and insufficient accumulation cannot penetrate straight up immediately. Do not be impatient or seek quick results; practice daily, sending the intention with mind and eyes, slightly using the method of lifting the Gu Dao (anus), like a water wheel rotating. Naturally, when the time comes, within a short while, the Jiaji will open, the Double Pass will clear, going straight to Yuzhen. The Yuzhen Pass, named Tiebi, is located in the depression of the head, with a high bone, especially difficult to cross. One must close the eyes and look up, bow the head and concentrate intent, penetrating straight through this pass to reach Niwan, where spirit and essence combine. The scene at this time is like thunder and lightning, fire burning and waves boiling, various forms and sounds, seeming real yet illusory. One must firmly guard body and mind, not startled nor pleased, slowly settling down. Clear bell sounds enter the ears coolly; between Niwan and Kunlun, a fire-like pearl spins endlessly, appearing and disappearing between the eyebrows, feeling as if it descends from the nose through Xuan Ying, down the trachea, through Huagai and Jianggong, straight to the Dantian. At this time, body and mind are joyful beyond words; this is what is meant by 'after the union of Heaven and Earth, a single point falls into the Huangting.'" This text points out that to help true qi pass through the passes, one must start from body posture and strengthening the qi. Posture should be "sit upright with legs crossed, draw in the abdomen, straighten the body, protrude the chest and tilt the head slightly backward," "tilt face and back of head," "raise head and arch neck." This differs from general manuals advocating sitting upright with a straight body, believing that an unstraight body blocks qi mechanism; this unique school has its own views. Regarding passing the three passes, it emphasizes ensuring the qi is robust; if the qi is not robust, "do not open the pass" or "press the back of the head tightly against the neck to close the Upper Pass," waiting for sensations like "fire rising from the waist, gathering at Jiaji," "extremely hot, robust qi," or "extreme heat, robust qi," before gradually opening the pass. If fire does not rise in the waist, observe the Dantian internally until the fire rises before opening the pass.
2. Collecting the Mind (Shouxin)
This means stopping thoughts, also known in Daoism as Lian Yi (Refining the Self). It requires eliminating all distracting thoughts, bringing the 'mind monkey' to order and reinning in the 'willful horse.' As the *Guizhong Zhinan* (Guide to the Center) says: "Firmly capture the willful horse and lock the mind monkey; slowly apply effort to refine mercury and lead. The Great Way teaches people to first stop thoughts; if thoughts do not cease, it is futile." The first key to collecting the mind is 'forgetting'; during practice, one must "forget both internal and external" matters on the mind, setting them aside, so as to focus exclusively on one thing. Thus, the *Baosheng Miyao* (Secret Essentials of Preserving Life) says, "Gathering the mind into one, specializing in one place, can all stop thoughts." Placing 'collecting the mind' as the 'profound principle of replenishing true' is very insightful.
3. Flying Golden Essence from Behind the Elbow (Zhouhou Fei Jinjing)
Also called the method of extracting lead to make kidney qi generate liver qi. The *Zhouyi Cantong Qi* (Kinship of the Three) considers Kan as the Kidney, belonging to Northern Gui Water, black color, called Black Lead or Black Tiger in alchemy. Extracting Lead, according to the *Wuzhen Pian Buzhu* (Supplement to the Verse of Awakening to Reality), says: "Extracting lead and adding mercury is like taking Kan to fill Li; all advancing fire and retreating talisman practices are extracting lead." Thus, extracting lead means taking the true water (true essence, called Golden Essence in Daoism) from the Kidney to balance Heart Fire (Mercury represents the Heart, belonging to Southern Bing Ding Fire), causing husband and wife to mate, yin and yang to complement each other, or taking Kidney water to nourish Liver Wood, causing Liver Qi to arise. This text discusses extracting lead to make kidney qi generate liver qi, i.e., using water to generate wood, causing wood to arise. The method is "fan the elbows behind three times," with the goal being "until the fire rises." Thus, this practice refines essence into qi, qi into fire, making the qi a vigorous Shaoyang fire, rising into the Weilu and entering the Du Meridian. Daoists call the emergence of essence 'Fei' (Flying), meaning outward expansion and rising. Flying Golden Essence means the golden essence in the Kidney expands outward, signifying qi transformation. Because this method starts by fanning the elbow, it is called 'Flying Golden Essence from Behind the Elbow.'
4. Golden Liquid Returning to the Elixir (Jinye Huan Dan)
After true qi passes through the three passes and reaches the Niwan Palace, touching the tongue to the upper palate produces abundant saliva, which tastes clear and fragrant when swallowed. Daoists believe this is qi-transformed essence fluid; swallowing it returns it to the Dantian, which is Jade Liquid Returning to the Elixir (Yuye Huan Dan). If practice continues until after qi-transformed essence fluid, essence and qi combine, and a small elixir forms in the Niwan, "red like orange light, white like snow, melting like boiled soup, tasting like honey," liquefying in the mouth, refreshing like spring water, sweet like honey, and rotating in the Dantian upon swallowing, it is called Golden Liquid Returning to the Elixir.
Huangting (Yellow Court): Huang is the color of earth, earth is in the center; Ting is the empty space before the steps. Huangting is the central empty space. The empty space inside the navel is the Huangting. The *Huangting Jing* (Yellow Court Classic) says: "Above is Huangting, below is Guanyuan; behind is Youque, in front is Mingmen." The Guanyuan acupoint is three cun below the navel; below Huangting is Guanyuan, above Guanyuan is Huangting. Behind is Youque, which is the navel, named Shenque; in front is Mingmen, also named Mi Hu, below the 14th thoracic vertebra on the back. Huangting is the hollow space among these acupoints.
Dantian (Elixir Field) is the place where the elixir forms, like a field where seeds are sown, sprout, and bear fruit as an elixir, hence the name Dantian.