Library

Let us look at people in the world; if they do not seek fame, they covet profit. Those who neither seek nor covet are indeed rare. Only those who cultivate the Dao comprehend the fundamental law of Hunyuan (Primordial Chaos), acting as the pivot of Heaven and Earth. They establish a Great Furnace and Cauldron to refine their true nature, free from all hindrances, resting peacefully according to conditions. Thus, they do not belong to the same category as the secular world.

In this year, while staying as a guest in Hangan, I happened to meet Master Ke Huaijing and Master Wang Dongting. Their demeanor was elegant and handsome, their character lofty and superior, appearing ethereal and transcendent. Upon inquiring about their lifestyle, I learned that these two elders often rested in secluded places, discussing the Dao knee-to-knee with great interest, day after day. I said to them, "Your learning aims at self-cultivation. Why not write books to spread widely throughout the world, teaching future generations to cultivate their wisdom, so that life and destiny may both reach the realm of longevity, thereby establishing immortal merit?"

The two elders replied, "What you say is good. However, the Dao is supremely public; how could one dare to keep it private? Without painstaking effort and earnest investigation, and without guidance from a enlightened master, how could one hear of this Great Dao?" They then produced two volumes for me to read. I came to know that *Yangxing Bian* (Treatise on Nourishing Nature) was written by Master Ke, and *Xingming Yaozhi* (Essentials of Nature and Life) was authored by Master Wang. After reading them, I found the prose magnificent and the scholarship profound, capable of continuing the lineage of Huangdi and Laozi. The language was accessible, yet the principles were precise and comprehensive. It revealed the mysteries of Zhongli Quan and Lü Dongbin. I advised them to print these two volumes combined into one book and make it public to the world, serving as a shortcut for learners to gather herbs and refine elixirs, and as a compassionate ferryboat to transcend humanity and attain sainthood. For those who mistakenly enter heterodox paths, obtaining this book might lead them away from the wrong path and back to orthodoxy. For those confused by false masters, obtaining this book would allow them to recognize falsehood and awaken to truth, rejecting heresies and entering the correct path. This would not fail the benevolent heart of the two elders who wished to benefit the world. Therefore, presuming upon my own ignorance, I rashly composed this preface to record it.

On the Tiankuang Day of the Lotus Month in the 15th Year of Guangxu, Cheng Shouyi, younger brother from Xin'an, bowed and wrote the preface at Yunhe Study.

It is heard that Metaphysical Learning (Xuexue) began when Huangdi asked questions to Guangchengzi. Laozi wrote the *Daode Jing* to originate its source. From ancient times to the present, those who became immortals or attained the Dao have all taken Huangdi and Laozi as their ancestors. By nature, I am fond of Metaphysical Learning. I collected alchemical classics and philosophical works, extensively studied historical texts and Daoist scriptures for many years. Although I somewhat understood the principles, I did not obtain the secret method. Therefore, I wandered the rivers and lakes, traversed famous mountains, and sought enlightened masters for twelve years.

One day, passing through Mount Lu, I accidentally met Master Wu Tianzhi. Seeing his spiritual demeanor and unconstrained manner, I knew he must be an extraordinary person. Thus, I asked him about the profound principles. He answered, "Although you have the affinity for immortality, I fear you will start diligently but end lazily." I served him with the etiquette of a disciple and again inquired about the secret method. The Master, out of great compassion, transmitted the methods of Seven Returns and Nine Revolutions, the Golden Liquid Great Elixir, and the subtleties of fire intervals and sequence. I grasped them in my heart and understood them intuitively, achieving sudden enlightenment. I then realized that the Great Dao originally resides within oneself and is certainly not sought externally.

Later, arriving in Han, I met several fellow Daoists, including Ke Huaijing, Li Yunlan, Zhou Junfu, and Ke Caishu, totaling four or five people. We participated together and investigated earnestly, suddenly awakening to the complete essence. I began to understand the principle of simultaneous cultivation of Xing (Nature/Spirit) and Ming (Life/Energy). The origin of human birth and immortality is the same. The initial work involves clarifying the Mysterious Pass (Xuan Guan), the initial movement of Yang (Yiyang Chudong), spirit entering the Qi cavity, transforming the mechanism of life and sealing it. Next, earthly fruits return to generation; one feels something in the abdomen, lively and active, like a pearl rolling on a plate. Next, Lead and Mercury intersect and return to True Earth, still emitting from the aperture. The innate true Lead is called the production of medicine. Next, the medicine is gathered into the furnace, sealed and stopped, to subdue spirit and qi. Next, when qi fills the Du and Ren vessels, during Zi hour, Yang Fire advances, gathering at the apex of the Qian trigram; during Mao hour, bathing nourishes the Lead; during Wu hour, Yin Talisman retreats, descending to the Kun palace; during You hour, bathing nourishes the Mercury. Next, when the Small Heavenly Cycle is complete, the Lead qi flies away completely, forming a lump of dry mercury; this is the Elixir. Next, using seven days of gathering work, spirit gathers into the Cauldron, and the Great Medicine begins to sprout. Next, refining until the Fire Pearl presents its image, gathering the Great Medicine out of the furnace, operating the Great Heavenly Cycle, passing through the last three passes, descending down the Chonglou (Throat), and falling into the Huangting (Yellow Court). Next, quietly nurturing the Dao Fetus; after ten months, when the fetus is round and qi is sufficient, it moves to the Upper Field. Next, residing in the Niwan Palace, closing eyes for a hundred days, one finally sees flowers of heaven raining down; this is the scene of spirit exiting the body. Next, adjusting the spirit to exit the shell; initially exiting through the crown, waiting until the golden light is as large as a chariot wheel, then returning it to the Upper Field. Next, exiting and entering gradually become proficient, able to connect Heaven and Earth, thus transforming the body into more bodies, becoming increasingly numerous, countlessly so. The ancients called this thousands of billions of transformations. Finally, myriad differences return to one source; refining spirit to return to emptiness, completing merit and conduct, forever becoming a guest of the Imperial Homeland.

I let learners read its outline so as not to cause confusion between earlier and later stages. Presuming upon my inferiority, I reluctantly completed one volume, named *Xingming Yaozhi*, to clarify Metaphysical Learning and open wide the Dao gate. I dare not claim it as my own creation but cite the oral formulas of various immortals to verify it generally. I wish that everyone in the world cultivates this Great Dao, ascends to the upper realms, and shares heavenly blessings together. This is my ardent hope.

In the middle decade of the mid-autumn month of the 13th Year of Guangxu, Wang Dongting from Haiyang (Prefaced at the Moon-Playing Pavilion of Beixue Cottage).