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"Generating light" is its external manifestation. From this point, steaming and moistening begin; the Qi of Lead naturally ascends. This all arises from the natural "True Fire" generating and nurturing itself, filling slowly and steadily. It has nothing to do with conscious intention causing upper and lower interaction or transport to achieve this. One need only remain leisurely and still, entrusting the mind to emptiness and non-being, allowing the steaming process to occur naturally. Like the movement of thunder and rain, it fills the Three Palaces (Upper, Middle, and Lower Dantians), naturally generating Yin essence and transforming it into fluids. The Lead and Mercury naturally combine. As stated in the *Cantong Qi* (The Seal of the Unity): "The Sun-like flowing pearl, obtaining the Golden Flower, transforms into white fluid." The sensation of sweet saliva in the throat is the verification. Furthermore, the *Cantong Qi* states: "Fangzhu is not a star or moon, how can it obtain water and syrup?" This moon refers to none other than the moon described in the *Wuzhen Pian* (Awakening to Reality) as "Zen light shining all day on the Western River." Thus, it can be seen that the great function permeating the entire body relies on these mutual dependencies of waxing and waning. The Pre-Heaven does not depart from the Post-Heaven; the Kun Furnace (Lower Dantian) is indeed the Qian Cauldron (Upper Dantian). Specifically, between rigidity and flexibility, exterior and interior, Yin and Yang, motion and stillness, Qi and fluids nourish each other. Through hidden steaming and transformation, one refines the True Nature and tempers the Form. Although one may seek it through respiration, it is not entirely dependent on respiration. Hence it is said: "Gradually, the principles of the Yellow Center are understood." This is the foundational starting point for refining Supreme Yang within Yin. The practice of returning elixirs through two fluids also begins here; where could there be danger? Yet the *Wuzhen Pian* says: "Receiving Qi at the beginning is easy; adding and subtracting while moving fire requires guarding against peril." What does this mean? It refers to the ascent and descent of Yin and Yang. From Zi hour to Mao hour, and from Wu hour to You hour, the spirit is most prone to confusion and scattering. One must guard against the risk of minor changes in Yin and Yang. If one uses intention to observe, one risks the harm of floating and sinking beyond measure. Both neglect and forcing are harmful; it is not merely that the elixir will not form. The *Taishang Laojun Shuo Chang Qingjing Jing* (Scripture of Purity and Stillness) states: "When the form moves, virtue scatters; when Qi escapes, the Dao rebels." Chen Xubai said: "When thoughts arise, breath becomes coarse; when intention scatters, fire grows cold." This is precisely because during Mao and You hours, Punishment and Virtue oppose each other. Punishment is the Door of Death; Virtue is the Door of Life. Its mechanism is thus, its danger is thus, and its most profound and wonderful aspect is thus. Cultivators of the Mysterious, should they not solemnly gather the primal pivot and grasp the machine of Non-Being?

Chen Baitai (Chen Xubai) said: Various methods of the Daoist school are indeed indispensable. However, what I secretly transmit is more direct and miraculous. It does not require holding the breath, nor guiding and leading (Dao Yin), nor swallowing audibly. It does not rely on coordinating acupoints such as Jiaji, Guizhong, or Niwan. It centers solely on the character "Qiao" (Aperture/Orifice), which is ineffably subtle, with the key lying entirely in the eyes. The human eye, looking outward, sees objects; looking inward, sees the Spirit. Seeing objects leads to darkness; seeing the Spirit leads to clarity. Whenever free during the day or night, sit down, whether cross-legged or on a chair. First, rub hands together until warm and massage the eyes. Then close the eyes, cross hands below the navel, click the teeth seventy-two times, stir the tongue to generate saliva seventy-two times, and stir the upper palate seventy-two times. Swallow whatever amount of saliva is generated naturally. Then, use the eyes to gaze at the Aperture. This Aperture is not in the heart, nor in external objects. One simply feels that where the divine vision reaches, there is a circle. Gazing at it continuously, the light gradually expands, filling one's body, encompassing the entire world without exceeding this Aperture. After gazing for a long time, the Spirit transforms. One no longer perceives the body, no longer perceives Heaven and Earth, and no longer perceives the Aperture. Yet, inside the body, the apertures of the Zang-Fu organs, hair follicles, and bone joints circulate Qi in a continuous cycle, with all limbs obeying. Practicing for one year, one feels a point of Inner Yang stirring below the navel, like a woman pregnant. Practicing for two years, this point penetrates to the crown of the head. By the third year, Chaos is formed, then Union, then the Infant. Thus, one becomes Sage and enters the realm of the unknowable. Zhu Ruqiong said: I respectfully receive your instructions.