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Although one can maintain mindfulness to enter the first dhyana (meditative absorption), only when the breath is regulated to a state of *chonghe* (harmonious balance) can one perceive the primordial Heaven.

The method for nourishing Qi (vital energy) holds no other secret; it consists in the mind and breath moving together, sitting together, and sleeping together at night (i.e., the integration of Shen and breath).

Buddhism states that in the first dhyana, "mindfulness resides" (*nianzhu*), meaning the mind undergoes no arising or ceasing; in the second dhyana, "breath resides" (*xizhu*), meaning there is no inhalation or exhalation. When there is no inhalation or exhalation, the breath remains within, and Qi is thus properly nourished. This "breath" refers not to the respiration through the mouth and nose. Generally, at the beginning of human life, the fetus forms by breathing along with the mother. After breaking the womb and emerging, this breath hides within the *Zuqiao* acupoint (Ancestral Aperture). Although it connects with the respiration through the mouth and nose, ordinary people's breath enters and exits through the mouth and nose but cannot enter the *Zuqiao* to return to its root. The True Person, however, ensures that every breath returns to the root. Thus, Zhuangzi said: "The breath of the multitude stays at the throat; the breath of the True Person reaches the heels." This is what is meant. To seek the breath of the True Person, one must regulate the postnatal respiration through the mouth and nose to find it. When the true breath returns to the root at the *Zuqiao*, its Qi is stored there. Therefore, when the breath is regulated, Qi becomes harmonious; when the breath settles, Qi does not scatter. This is what the ancient immortals meant by saying, "When Qi returns to the Yuan Sea (Lower Dantian), longevity is infinite." However, the breath must be regulated to a state of *chonghe* before one can collect medicinal substances (Jing/Qi essence) and nourish the fetal spirit. Hence it is said, "Only in *chonghe* can one see Heaven."

Liu Changsheng said: "*Chonghe* binds Kan and Li," and also "*Chonghe* nourishes Shen and Qi." What is *chonghe*? Master Wu said: "Neither biased nor leaning, neither fast nor slow, neither existent nor non-existent." How should one act to achieve *chonghe*? Master Wu further said: "Husband and wife stand side by side, Yin and Yang unite as one. By day, they walk together, neither leading nor lagging; by night, they dwell together, neither pressing nor distancing. Realizing this is the Samadhi of *Chonghe*." In short, Master Wu's words are merely metaphors for the mutual reliance of mind and breath, never separating day or night. Zhongli Quan said: "If a person allows mind and breath to rely on each other for a long time, the physical form will be transformed, and Jade Fluid will flow." Thus, when mind and breath rely on each other and are regulated to a state of *chonghe*, the task of nourishing Qi is completed.

Shen (Spirit) is the husband, and Xi (Breath) is the wife. Do not let them be separated like clouds and mud. When the two match and return to their root, one may ascend the ladder to tread on the moon (attain high spiritual realms).

Shen is Fire, and Xi is Wind. Alchemy relies entirely on Wind to fan Fire, and Fire to refine Jing (Essence). Wind and Fire are used together; Shen and Xi rely on each other and do not separate, just like a couple. Therefore, one must concentrate Shen within the Qi Acupoint (Dantian). Shen embraces Qi, and Yi (Intention) ties Xi. Neither too close nor too distant, forgetting nothing yet assisting nothing—this constitutes the true mate and true conjunction.

Zhu Yuanyu said: "To seek the true seed of Prenatal existence, one must establish the foundation in Chaos." Chaos refers to the place of returning to the root and restoring life. Hai Chan Zu said: "The sages clearly revealed the secrets of the Dan Terrace, how many times did the spiritual bird roost on the cassia branch." Jin Yang Zu said: "Let me reveal my family's wind to you; the Sun is moved into the bright Moon." These are all metaphors illustrating the principle of Shen entering the Qi Acupoint. San Feng Zu said: "Generally, during meditation, one must embrace Qi with Shen and tie Xi with Yi. Within the Dantian, move gently and melodiously, gathering without scattering. Then, the internal Qi and external Qi will join in the Dantian. Day by day and month by month, they grow stronger, reaching the four limbs and flowing through the hundred vessels. They crash open the Double Pass of the Jiaji, ascend to the Niwan Palace, enter the Jianggong, descend past the Chonglou, with Shen and Qi guarding each other, and Xi relying on Xi. The path of the He Che (River Cart) is then opened."

When kung fu reaches this stage, half of the efficacy of Foundation Building (Zhu Ji) has been achieved. From this, we know that the merit of concentrating Shen is indispensable, whether for persons of a rigid nature or a gentle nature.