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According to the *Wu Zhen Pian* (Chapter of True Truth): To enable ordinary people to remain alive and healthy, one must rely on the Xuanpin (Mysterious Female) to establish the foundation. Once the true essence (Jing) returns to the Golden Chamber (referring to the Dantian), a bright pearl (referring to the Yuan Shen or Golden Elixir) will never leave the body. Within the body exists an aperture known as the "Xuanpin," which receives Qi to generate life. It is truly the residence of the Fu Shen, the gathering place of the Three Yuan (Jing, Qi, Shen), where Spirit, Essence, Hun, Po, and Shen converge. This aperture is the root for the return of the Golden Elixir and the place where immortals condense the Sacred Fetus. The ancients called it the stem of the Supreme Ultimate (Taiji), the source of creation, and the root of Chaos. Terms such as "Guigen Qiao" (Aperture of Returning to the Root), "Fuming Kaitai Taigong" (Opening the Lingtai and Taigong to Restore Life) all refer to this same location. However, this aperture within the body is bound; it is not the Heart, not the Kidney, not the Liver, not the Lung, not the Spleen, not the Stomach, not the Umbilical Wheel, not the Weilu (Tailbone area), not the Bladder, not the Anus, not the single aperture between the two Kidneys, not the point 1.3 cun below the umbilicus, not the Mingtang Niwan Palace, nor the Guanyuan or Qihai acupoints. So where exactly is it? The answer is: I have obtained the wondrous key, named "Guizhong" (Center of Regulation). As long as the Yi (Intent) does not scatter, the Tai Xian (Sacred Fetus) will be formed. The *Cantong Qi* states: "The True Person hides in the deep abyss, wandering and guarding the Guizhong." This refers to that place. The *Laozi* says: "Much speech leads to exhaustion; it is better to guard the Center." It is located below the Qian Trigram and above the Kun Trigram, west of the Zhen Trigram and east of the Dui Trigram, in the region where Kan and Li interact. It is the exact center of the body. It is not established based on physical form but arises from embodying the Dao. It seems to exist yet not exist, appears to vanish yet remains present; it lies solely in holding fast to the Mean (Zhong). Chunyang Zi said: "Exhaustively seek the place of birth, the initial reception of Qi." Ban Shu Zi said: "I advise you to exhaustively seek the place of birth, where Yuan Qi originates and Zhen Xi (True Breath) begins." Wang Chan further stated: "For those cultivating the Elixir, if the Zhen Xi does not reside, there is no basis for spiritual transformation." This aperture is born in the Pre-Heaven state and connects with the Post-Heaven state; both Pre-Heaven and Post-Heaven Qi merge into Chaos. Heaven obtains clarity through it, Earth obtains tranquility through it, and Humanity obtains spirituality through it. Tan Zhenren said: "Opening the gate of Hao Qi serves to gather the root; knowing the sac of Yuan Shen serves to sheath its light." Like a clam keeping inward, like a stone hiding within, serving as the house for pearls and jade, these are all direct pointers. However, this aperture has no sides and no inside or outside. If one seeks it through physical form or appearance, one errs. Therefore, it is said: Do not cling to Wuwei (Non-action); do not manifest it in Youwei (Action); do not stick to mental visualization; do not fixate on holding onto it. The *Dan Jing* sometimes calls it "Yuangao Zhongqi" (Rising High in the Circle), shaped like Penghu (a mythical island); sometimes it is described as shaped like a chicken egg; sometimes it is white as cotton and moves in a ring. These indeed clearly reveal the essentials of the Xuan Guan (Mysterious Gate) and expose the mechanisms of creation. If practitioners do not explore its mystery and instead guard it as Penghu, visualize it as a chicken egg, imagine it as a linked ring, clinging to existence and storing non-existence leading to delusion, would this not be laughable? One must know that the "Xuan Guan One Aperture" and the "Gate of Xuanpin" are merely immortals' metaphors for the mechanisms of creation, just as Qian and Kun are used to compare Heaven and Earth, and Kan and Li to compare the Sun and Moon. The purport of Xuanpin is fully contained here. Yaolin said: "Empty the Xuan Guan aperture, the three passes are the key routes; suddenly moving lightly, Divine Water flows freely." It is located above the umbilicus, approximately three fingers' width away; its interior is called the Xuan Guan. It cannot be guarded with conscious intent, nor can it be sought without intent. Guarding it with intent yields nothing; seeking it without intent makes it seem even more absent. What then should be done? Generally, when the mind's focus is undivided, Shen (Spirit) can be condensed. Clarify the heart and cut off distracting thoughts, regulate breath to make it even, remain silently aware, avoid drowsiness and scattering, wait for Qi to become harmonious, condense Shen into Samadhi (meditative absorption), and observe internal scenery within this stillness. As soon as Yi (Intent) arrives, signs immediately emerge, and one feels a breath rising from the Guizhong. Do not hold the breath or count it; let nature take its course. Sit quietly and exhale, like fish remaining in spring water; returning from extreme movement, like hibernating insects. The misty opening and closing are infinitely wonderful. After a short while, one must forget the breath, merging Shen and Qi back into Chaos. With no thoughts arising, no coming or going, no entering or exiting, clear and abiding constantly, this is called the breath of a True Person. The interaction of Shen and Qi is the sign. As mentioned earlier, where Yuan Qi originates and Zhen Xi begins, where Yi reaches, Creation is seen; where breath rises, the Xuan Guan is seen. It is neither high nor low, left nor right, front nor back, biased nor centered. Gathering medicine happens here, interaction happens here, cooking and refining happen here, bathing happens here, warming and nourishing happen here, forming the fetus happens here, and shedding the body happens here. The Yellow Emperor's three-month inner vision practice is precisely this Way.

Generally speaking, Xuanpin is the source of Yin and Yang, the residence of Shen and Qi. Shen and Qi are the medicine of Nature and Life, and the root of Tai Xi (Fetal Breathing). Tai Xi is the master of respiration, the great Way of deep roots and firm stems. The "Tai" (Fetus) is the mansion storing Shen; the "Xi" (Breath) is the source transforming the Fetus. The Fetus is born from Breath, and Breath resides because of the Fetus. Without Breath, the Fetus cannot form; without the Fetus, Shen has no master. Originally, before human birth, one exists indifferently in the Great Void. When parents combine essence, the sign of life first appears. After three months of chaos, Xuanpin is established. Once Xuanpin is established, it hangs like a melon stem. The infant in the womb secretly draws maternal Qi; when the mother exhales, he exhales; when she inhales, he inhales. Amidst all movements and external-inner interactions, what knowledge or awareness is there? Only one breath exists. When maturity is reached, heaven turns and earth overturns; the membrane breaks amidst alarm, resembling falling from a steep cliff, head down and feet up, crying out loudly, at which point the innate breath is forgotten. Thus, following nature and emotion, one cannot be constrained. Moreover, milk nourishes the heart, playthings entertain the eyes, love tethers emotions, and desires transform nature. The pristine innocence scatters into external objects, and the fetal breath is no longer guarded. An immortal taught that cultivation requires returning to the origin and restoring the beginning, reviving the five Zang organs, re-establishing the physical form, generating substance from non-substance, and condensing the Sacred Fetus. Calmly guard the One, keep external thoughts out and internal thoughts in, remain in chaos all day as if in the maternal womb. Shen settles to meet Qi, and Qi harmonizes to unite with Shen. Shen condenses with Qi, and Qi refines Shen to stay. In the field of great silence and rest, in the vague land of non-being, with a deadened heart in darkness, focusing on one aperture like a hen brooding eggs or a fish in the abyss, exhaling to the root, inhaling to the stem, continuously existing yet barely perceptible, once again guarding the fetal breath. Guarding without guarding, the breath rests itself. Obtaining this resting breath, one becomes indistinguishable from nothingness, leaving the heart for the heart, with no specific focus. Within the profound darkness, only feeling the void, spirit becomes the master of creation. When the time arrives, subtle principles naturally reveal themselves, the medicine becomes precious, and the fire emerges. Thus, during the gathering of medicine, it is called "Kan-Li Union"; when the fire emerges, it is called "Qian-Kun Interaction." The union of Kan and Li gathers all phenomena within the Elixir Cauldron, visible within the hundred days of establishing the foundation. The father of Qian-Kun descends a point into the Huangting, visible after the hundred days of foundation. At this time, body and mind blend into emptiness, unaware that Shen is Qi and Qi is Shen, unaware of Heaven and Earth, unaware of self, like the undifferentiated Great Void, unmanifested Three Powers, unchiseled wholeness, unformed Yin-Yang and motion-stillness. Suddenly, a spark of spiritual light shines brightly like the void. The state of birth is thus wondrous, neither imagined nor acted upon, purely natural, unknowingly so. The principle of return is exhausted here. If one abandons the natural fetal breath of Xuanpin and seeks medicine externally, one is lost.

Shen is the master of the body. Ultimately, it returns to Jing and Qi. Why? Because Shen originally has no form, taking Qi as its form; Jing has no fixed shape, manifesting through Qi. There are three aspects of embodiment, but the root is one. Although the master is only Shen, nourishing Jing and Qi allows Shen to attach to matter; Jing can condense Shen. The three use each other mutually and cannot be separated.

The ancients said: "Sages transmit the medicine but not the fire; rarely do people know the fire timing." The "not transmitted" does not mean secrecy. During gathering, it is called medicine, but within the medicine is fire. During refining, it is called fire, but within the fire is medicine. Knowing the medicine and extracting the fire leads to seeing the Elixir formed in stillness, naturally knowing without needing transmission. Thus it is said: "Medicine is Yin within Yang, Fire is Yang within Yin; understanding Yin-Yang principles details the fire and medicine together." This is the meaning. Fire belongs to the Li Trigram of the South, associated with the Heart. The Heart is Shen; Shen is Fire; Qi is Medicine. If Shen is not chaotic, Qi returns to Shen. Refining medicine with fire to form the Elixir is equivalent to mastering Qi with Shen to achieve the Dao. However, the key to fire timing lies in seeking it within the Zhen Xi (True Breath). Breath arises from the Heart; a quiet heart regulates breath. Every breath returns to the root, becoming the mother of the Golden Elixir. One must use Shen to drive Qi, and Qi to stabilize breath. The opening and closing of the bellows, the ascending and descending of Yin and Yang, inhalation and exhalation, should follow nature. Concentrate Qi to achieve softness, hide light in silence, whether walking, standing, sitting, or lying, continuously existing yet barely perceptible, like a pregnant woman or a little dragon nurturing a pearl. Gradually gather, gradually refine, gradually condense, gradually knot. When effort is pure, everything merges into one. In motion and stillness, one must carefully consider; do not let thoughts arise, for rising thoughts cause fiery heat; do not let intent scatter, for scattering intent causes cold fire. Maintain proper control, let Shen and Qi embrace, keep one intent harmonious, wrapping around chaos. This is called "Ren" (Human). Continuous succession keeps the cauldron warm, with no interval of breath and no hair's breadth of error. Refining for one moment equals one cycle of the Microcosmic Orbit. Refining for one hundred days is called "Establishing Foundation"; refining for ten months is called "Sacred Fetus," until Yuan Sea generates Yang, fire rises from water, heaven and earth cycle, and creation reverses, all inseparable from this one breath. So-called bathing, warming, nourishing, advancing, retreating, drawing, and adding all closely match heavenly secrets and tacitly conform to creation, initially allowing no personal force. Pingshu said: "Slowly guard the medicine stove watching the fire timing, simply calm Shen and breath, letting nature prevail." Alas, the purport of sages transmitting medicine but not fire is fully expressed here.

Zhuangjian Gong said: "Indulge desires at Summer Solstice, forbid desires at Winter Solstice; four seasons harm humans, but the two solstices, being times of Yin-Yang waxing and waning, harm humans especially."

Humans live and die from desires; who can be without desire? But initially strong, they gradually become bland; gradually, thoughts arise but pass without staying; gradually, even with thoughts, it is tasteless like chewing wax; gradually, there are no thoughts at all. This is true effort. Ancient maxims say: "Do not fear thoughts arising, only fear late awakening."

April corresponds to Si, May to Wu; excessive Fire weakens Metal. June corresponds to Wei; excessive Earth weakens Water. Ancients lived alone and ate bland food in summer to protect Metal and Water organs, precisely disliking excessive Fire and Earth. The *Neijing* states: "Those who do not store essence in winter will suffer pestilence in spring." October corresponds to Hai, November to Zi; Fire Qi is latent. One should nurture true Qi as the root for spring's generation. At this time, indulging desires harms the body; in spring, when Yang Qi floats lightly, pestilence will surely occur. These five months constitute the year's deficiency. The period before the first quarter moon and after the last quarter moon, when the moon is empty, constitutes the month's deficiency. Wind, fog, thunder, rainbows, lightning, sudden cold or heat, solar/lunar eclipses, sorrow, anger, fright, grief, drunkenness, fullness, fatigue, and anxious planning constitute the day's deficiency. If illness has just receded or wounds are active, it is more than a day's deficiency. Facing these four conditions, how can one fail to nurture Heavenly Harmony and avoid sexual intercourse!

Once, a traveler saw three elders on a path, each over a hundred years old, weeding together. He bowed and asked how they achieved such longevity. The eldest elder spoke first: "My household women are plain." The second elder spoke: "I eat according to my capacity." The third elder spoke: "I sleep uncovered." Important! The words of the three elders explain their long life. Dongyang Zhenren said: "Diet in moderation protects Spleen Earth; regulating breath and speaking little preserves Lung Metal; reverence in motion and stillness stabilizes Heart Fire; unperturbed by favor or disgrace calms Liver Wood; tranquil and desireless fulfills Kidney Water."

Mr. Yifangchuan said: "My constitution was thin; it strengthened gradually until thirty and completed until forty-five. Now I am seventy-two. Comparing my bones and sinews, I have suffered no loss compared to my prime. Waiting until old age to preserve life is like saving wealth after poverty; diligence comes too late."

The *Zazhi* states: "Flowing water sounds nourish the ears; green grass nourishes the eyes; studying books and reasoning nourishes the heart; playing zither and learning calligraphy nourish the fingers; leisurely walking with a staff nourishes the feet; sitting quietly regulating breath nourishes sinews and bones."

The *Yaoji* states: "Daily taboos: do not eat heavily at night; monthly taboos: do not get drunk at night. Heavy eating injures Lungs; heavy hunger injures Qi; prolonged viewing injures Blood; prolonged lying injures Qi; prolonged standing injures bones; prolonged walking injures sinews; prolonged exposure to dust injures flesh. Sudden joy injures Yang; sudden anger injures Liver; excessive thinking injures Spleen; extreme worry injures Heart; excessive sadness injures Lungs; much fear injures Kidneys; frequent fright injures Gallbladder; overeating injures Stomach. Sexual intercourse after drunkenness/fullness injures Essence; exhausting labor injures the Middle Jiao; talking in bed severely injures Yuan Qi. Rise early but not before cockcrow; rise late but not after sunrise. In winter, do not go hungry in the morning; in summer, do not eat heavily at night. These are key secrets to dispelling disease and aids to longevity."

The *Changsheng Midian* states: Internal depletion of Shen and external exhaustion of the form both lead to premature death, but sexual exertion is the most severe, as both form and Shen are damaged, and both Essence and Qi are injured. Furthermore, after extreme hunger/fullness, labor, or illness; during extreme cold/heat; seasonal transitions; thunderstorms; the Four Separations and Four Extremes; new and full moons; during menstruation; and within 100 days postpartum, sexual intercourse is taboo. Violating this causes mild disease or severe premature death. Frequent intercourse drains and kills; multiple births deplete blood and kill. While restraining desires is good, clearing the mind is crucial. For celibates, accumulated stagnant thoughts injure Heart and Spleen, daily depleting Qi and Blood, turning into consumption. Overworking the mind causes Heart Fire to flare upward, failing to descend to Kidneys, gradually weakening Dantian Yang Qi and consuming Heart Blood. Consequently, the Liver cannot store, and the Spleen cannot control, leading to dryness of the five viscera and eventual chronic wasting. Those who respect life must be cautious!