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The Ren and Du meridians in the human body are like the Zi-Wu (North-South) line in heaven and earth. The Ren and Du meridians of the human body are discussed in terms of the abdomen and back, while the Zi-Wu line of heaven and earth is discussed in terms of south and north. They can be separated to show that yin and yang do not depart from each other, and they can be combined to show a seamless, holistic unity; this is the Zhou Tian circulation (microcosmic orbit) practiced by those who cultivate their vitality. Alas, the world is mostly ignorant, straying onto divergent paths, refining the essence of the sun and moon, harvesting celestial essences, manipulating qi mechanisms, controlling fire intervals, calling the Three Souls in the morning, and capturing the Seven Spirits at night. All these heterodox methods, how could they be separate from the Ren and Du meridians? Yet they abandon the orthodox path without using it—what a pity! Those who understand this will close the four gates (eyes, ears, nose, mouth), gaze inward with both eyes, keep the mind still as water, and the body empty like a pot. They carefully observe the pearl-sized grain of millet (referring to condensed internal essence/qi), treating it as the master of the Huangting (Middle Dantian). With light concealed and silent, they continuously regulate themselves, holding the solid grip (a hand gesture for preservation), guarding internally, focusing attention on the Xuan Guan (Mysterious Pass/Gate). In an instant, true yuan qi returns internally; shortly after, one yang reappears (the return of initial yang qi). Both Du meridians feel like boiling soup, the bladder feels hot, the Ren and Du meridians rotate like wheels, and the four limbs feel heavy as mountain stones. Stirring the wind of Xun (breath), moving the earth of Kun (spleen/earth element), the heavenly mechanism moves automatically. With slight intent stabilization, water and fire naturally ascend and descend, losing the distinction between body and self, spirit and qi. Without regulating the center, one naturally regulates the center; without practicing Tai Xi (fetal breathing), one naturally practices fetal breathing. This is the highest vehicle (highest level of attainment); one must not grope blindly within the body. For those who value cultivation, let them know what they should attend to!

When semen is about to leak, lift the qi and guard the Ni Wan Palace (Upper Dantian), or gently exhale once or twice, preventing heart qi from descending with the leakage. Even if some leakage occurs, there will be no major damage. One must strictly avoid sexual intercourse after the Zi hour (11 PM–1 AM); extinguishing yang qi just as it arises causes one injury equivalent to a hundred injuries.

Sun Simiao said: "Intercourse during great anger leads to carbuncles and sores." "Entering the bedroom when tired leads to deficiency and few offspring." "Restraining desires is good, but clearing the mind is even more important." If one labors the heart and dissipates heart blood, even with restrained desires, essence and qi will be hard to generate, because essence is born from blood. Therefore, internally nourishing spirit and qi secures the root. As long as the body engages in slight labor regularly, all vessels will harmonize and flow smoothly, qi and blood will be long-nourished, spirit will arise internally, meridians will move, and external pathogens will find it hard to invade. It is like flowing water that does not stagnate, or door hinges that do not rot, all due to movement. One should frequently visualize the five zang organs clearly. Inhale clear qi through the nose, exhale turbid qi through the mouth; less air should be exhaled, more inhaled. Do not sleep with the head pointing north, and do not place a stove near the head. Any small gap in the dwelling that lets in wind causes the greatest harm; one must avoid it. After eating, rinse the mouth several times to strengthen teeth. Do not eat any brains that harm people. Whenever encountering strong winds, heavy rain, thunder, or fog, these are passages of various evil spirits and malignant energies; one should enter the room, close the doors, burn incense, and sit quietly to avoid them, otherwise it harms people.

Those learning the Dao must practice sincerely and truly, clarify the mind, stabilize the will, embrace the origin and guard the one, consolidate qi, and preserve spirit; this is true kung fu (skill/effort). Cultivating benevolence and righteousness, helping the poor and relieving suffering, putting others before oneself, and having no selfishness toward things; this is true virtue (conduct). Master Yunfang said: "Having merit but no virtue is like having no feet; having virtue but no merit means one cannot advance. When both merit and virtue are complete, the feet are ready; who says one cannot become an immortal?"

The spine has twenty-four segments. Counting up from the bottom, the first segment is the Wei Lu (Tailbone). This bone is like a golden tripod, with nine apertures above it, named Xia Guan (Lower Pass). Counting up from here to the eighteenth segment is named Zhong Guan (Middle Pass). Continuing up to the Yu Zhen (Jade Pillow) and Tian Zhu (Heavenly Pillar) three segments, until the top of the head, is the Shang Guan (Upper Pass), named Ni Wan Palace, which is the Upper Dantian. The Ni Wan and Wei Lu acupoints are the convergence where one qi ascends and descends, forming yin and yang.

The nose has two apertures, and the mouth has one; these three apertures are the gates for the passage of spirit and qi. Fire in the human body has internal and external aspects. External fire has substance and arises relying on grain qi; internal fire is formless and arises following spirit and intent. Internal fire has three types: Jing (Essence) is the people's fire, Qi is the minister's fire, and Shen (Spirit) is the ruler's fire. The ruler's fire is the heart fire, also known as nature fire (xing huo). When nature fire activates, it is like wood catching fire, stopping only when the body is burned. The *Immortal Secret* says: "If nature fire does not move, spirit stabilizes; if spirit stabilizes, qi stabilizes; if qi stabilizes, essence stabilizes." Once the three fires are stabilized, they converge in the Lower Dantian, called San Hua Ju Zang (Three Flowers Gathering in the Viscera).

The method of circulating qi: First, close the eyes and sit upright. Inhale essence and qi through the nose, descend them to the Dantian, pass through the Wei Lu, then immediately lift them up, as if holding back defecation. From the Jia Ji (Double Pass of the Spine), penetrate upwards until the Ni Wan Palace, turn down through the Que Qiao (Magpie Bridge - tongue touching the palate), then swallow, returning to the Qi Hai (Sea of Qi). At the beginning of practice, use the burning of one stick of incense as the duration, gradually increasing to three sticks, stopping after seven days of practice. During the initial three days of practice, profuse sweating occurs to attack yin pathogens; drink hot porridge to induce sweating and quench thirst, then swallow saliva (Yu Quan) to soothe the throat; if hungry, cook hot porridge to eat. If the ailment is in the upper body, gather qi and visualize the affected area; release qi to scatter into the lower body. If the ailment is in the lower body, gather qi and visualize the affected area; release qi to return to the Dantian. If the ailment is throughout the body, differentiate by meridians, whether upper or lower, and the circulation method is similar.