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The principle of Taiji is subtle. How profound it is! It contains ultimate reality within ultimate emptiness, and ultimate substance within ultimate void. Formless and imageless, it stands in the Pre-Heaven state; its body manifests in the Post-Heaven state. Its function cannot be grasped by cognition, nor identified by recognition. To attempt to conceptualize it leads to loss of truth; to attempt to discuss it leads to deviation from essence. The ancients tentatively depicted it with a circle "○" and tentatively named it "Dao" (the Way), "Xu Wu" (Emptiness and Non-being), "Wu" (Non-existence), "Xian Tian Yi Qi" (Pre-Heaven Primordial Qi), "Wu Ji" (Limitless), and "Tai Ji" (Supreme Ultimate). What is called "Dao" is the nameless name; what is called "Xu Wu" or "Wu Ji" refers to the state before things were generated; what is called "Tai Ji" or "Yi Qi" refers to the moment when things began to be generated. In essence, "Emptiness" and "One Qi" are indistinguishable. "Wu Ji" and "Tai Ji" are always one thing of the Dao, not two separate entities. In the Hetu (River Map), it corresponds to the single point in the center of the number five; in the interaction of Pre-Heaven and Post-Heaven, it corresponds to the central aperture where Yin and Yang intersect. Alas, people are constrained by their endowment and obscured by human desires. Following the Yin Qi of the Post-Heaven, they lose their originally pure and luminous root, wandering aimlessly without return, which is truly lamentable.

I have long admired the Dao. In the winter of the Yiwei year, I took residence at Hangan and happened to hear that Mr. Wang Dongting embodied the Dao. Therefore, I assumed the role of a disciple and asked him about the profound mysteries of Pre-Heaven and Post-Heaven. With compassion, he answered: The Hetu of Fuxi embodies "Xu" (Emptiness), and its center represents the Pre-Heaven. Laozi said, "Nameless, it is the beginning of Heaven and Earth," referring to "Xing" (Nature/Essence), which is this object "○". The Confucian concept of "Zhong Zhong" (Center within Center), the Buddhist concept of "Kong Zhong" (Emptiness within Emptiness), and the Daoist concept of "Huan Zhong" (Ring Center) all refer to the single spark of spiritual light formed by the intersection of Heaven and Earth. The Luoshu (Lo Shu Square) of Yu the Great embodies "Shi" (Substance/Reality), and its center represents the Post-Heaven. Laozi said, "Named, it is the mother of all things," referring to "Ming" (Life/Fate), which is this object "──". The Confucian concept of "Jing Yi Zhi Yi" (The One of Essence and Unity), the Buddhist concept of "Gui Yi Zhi Yi" (The One of Return), and the Daoist concept of "De Yi Zhi Yi" (The One of Acquisition) all refer to the single true qi formed by the union of parents. This natural pairing of Pre-Heaven Xing and Ming, like "○" and "──", applies equally to the pursuit of dual cultivation of Xing and Ming. The Confucian term "Yi Guan" (Consistent Thread) means penetrating this "One" into the "Center"; the Buddhist term "Gui Yi" (Return to One) means returning this "One" to the "Center"; the Daoist term "Bao Yi" (Embracing the One) means embracing this "One" within the "Center". Where there is a Center, there must be a One; where there is a One, there must be a Center. The Center encompasses the One, and the One governs the Center. This is why Xing does not depart from Ming, and Ming does not depart from Xing. Xing and Ming mix and transform into this single object "○", possessed by every person, complete in every individual. It increases not for sages, nor decreases for ordinary people. Even minute creatures like mosquitoes, flies, fleas, and lice are no different. Shao Yong said, "One thing, one Taiji; each thing has its own Taiji." This is exactly so.

Upon exiting the womb, a single entity divides into two; upon breaking the body, it further divides into three. Thus, the Pre-Heaven becomes hidden, the Post-Heaven Kan Water leaks downward, and Li Fire flares upward. Water and Fire fail to interact, gradually leading to old age and death, all because the path back cannot be found. Let us briefly use the way of husband and wife as the starting point, discussing both Immortal and Mortal paths. The Mortal path relies externally on matchmakers, sending a woman to the bridal chamber at the appropriate time. Upon seeing her, the man's Post-Heaven Heart and Kidney unite, the external yang rises, and immediately this "──" object is formed. This object is then placed into the woman's "○". Within moments, the woman conceives. This is the matter of a woman marrying a man, following the natural course. The Immortal path internally understands that the self also possesses this "○" object. When the time arrives and the infant appears (referring to the activation of Pre-Heaven Yuan Qi), the Pre-Heaven Heart and Kidney unite, the external yang rises, and this "──" object is also formed. Then, guided by the "Yellow Mother" (intent), it is sent to the Lichun Court (Lower Dantian), and a thread of true qi from this object is injected into the woman's "○". The man also conceives within moments. This is the matter of the man descending below the woman, practicing in reverse. Ultimately, although the paths of Immortals and Mortals differ, they are essentially the same, differing only in the distinction between forward and reverse. Have you not seen the poem in *Yuanyao Pian*? "Wait for the beauty at the right time, lure the young master from outside." As stated in *Huixin Ji*: "The ninth-three man comes to lodge, the eight-two beauty goes to bed. The Yellow Mother arranges the match, husband and wife love like mandarin ducks. Intertwining like dragons and phoenixes, spirit and qi merge, drunk and infatuated, creating a scene. Suddenly, a single drop falls into the Yuan Aperture, sealed firmly without hesitation. From then on, the Sacred Embryo takes shape, and the True Essence of Taiyi is stored within." *Zhiyuan Ji* says: "Self-sperm and blood naturally couple, the husband and wife within the body are wondrous." *Dacheng Ji* says: "There are husband and wife within oneself; telling this to the world would make them laugh." In short, the heart-to-heart transmission of the Thousand Sages requires clearly distinguishing inside and outside the body. Knowing this, the Elixir can certainly be achieved. I am not favoring my preferences and exaggerating, nor am I greedy and bluffing. Recalling since my illness in the Dingchou year, my heart turned to ashes regarding official rank and wealth, viewing gold and jade as dust for twenty years. What else is there to seek? I merely thought that those of like mind had not met a teacher to guide them, and this matter is difficult to understand. Therefore, I specifically requested its publication as the guiding principle for learning the Dao. This is the preface.

Written in bow by Zhao Baozhen, courtesy name Mukan, of Yuzhang, in the first month of spring in the Bing Shen year of the Guangxu era, at his villa in Xichang.