In the theories of Neidan studies, the deep subconscious mind resembles a video tape, preserving memory traces from every stage of life starting at birth—including the fetal period and childhood. Malignant stimuli encountered in life also seep into the subconscious, serving as the root cause of negative moods and evil thoughts.

A person’s yuan consciousness (primordial consciousness) is their true nature. Only those who attain Mingxin Jianxing can purify the subconscious (washing away the harmful traces on this “video tape”), rid themselves of life’s troubles, and unlock the highest wisdom along with the conscience of truth, goodness, and beauty.

It is foreseeable that for those aspiring to make a meaningful impact, Dao cultivation will become an essential life need in future societies.

The foundational practice of Neidan begins at the level of refining the physical form. The key to getting started is to “stand with an upright posture, empty the mind, and focus on the true unity of thought.” Even if one does not advance to the level of formal Neidan practice, beginning with this approach yields benefits such as disease prevention and longevity.

“Standing upright” wards off evil influences; “emptying the mind” regulates the flow of qi; “focusing on the true unity of thought” rectifies the mind and sincere the intention, thereby consolidating the spirit. With the body, mind, and intention all undergoing cultivation, positive effects are inevitable.

At the stage of refining the physical form, the core of Neidan techniques lies in the concept of “opening and closing.” Any routine incorporating opening and closing movements, aligned with Neidan principles, will undoubtedly enhance fitness and restore physical vitality.

Nowadays, martial arts routines, fitness exercises, and “dynamic practices” devised by Neidan masters, which are widely circulated, generally include “opening and closing” movements. It is therefore not surprising that they produce certain fitness effects.

At the level of refining qi, the crucial technique in Neidan is “regulating breathing.” This involves making the breath thin, long, and steady, gradually attaining the state of fetal breathing.

Readers should not dismiss “breath regulation” as an overused technique by Neidan masters, mocking its simplicity. In reality, the true secrets of Neidan lie precisely in these well-known basic techniques, and what appears simple is not easily mastered.

Neidan master Ma Danyang guarded his teacher Wang Chongyang’s tomb for a decade. In 1175, his wife Sun Buer traveled from Shandong to Chang’an to meet him. Ma Danyang taught her the Lian Dansha (Refining the Cinnabar) and encouraged her to practice Neidan alongside him.

The text states: “I tell you, Lady Fuchun, do not follow me. Now we are neither wife nor husband. Each must cultivate our true selves to escape the three realms. When refining qi, avoid coarseness; keep the body relaxed from top to bottom. The breath flows continuously, seeming to exist yet as if non-existent. The spiritual child within, once adjusted, shall journey to the immortal capital.”

Neidan masters rarely share their secrets, but Sun Buer, having traveled thousands of miles to reunite with her husband after a decade of separation, would have received truthful guidance. Thus, the breath regulation method taught to her is trustworthy.

This confirms that regulating breathing is indeed the key to qi refinement in Neidan. Those committed to Neidan practice should direct their breath to the navel (lower dantian) and focus solely on the “continuous, seemingly existent yet non-existent” breath regulation. Key acupoints for Neidan include Zuqiao (between the eyes), Tanzhong (between the breasts), Huiyin (between the anus and genitals), and Dantian (at the navel). The eyes are the kindling of yang fire; inward gaze at these points ignites the alchemical fire, generating heat, strength, and light.

At birth, the navel connects the fetus to the mother, and the lower dantian is located just inside the navel. This acupoint is relatively safe, making it suitable for beginners to ignite their initial practice.

By “focusing the spirit within qi,” continuously “accumulating essence and storing qi,” transforming acquired qi into innate qi, and transitioning from qigong to Neidan, one embarks on the correct path of Neidan studies.

At the level of refining the spirit, Neidan masters emphasize “stopping thoughts.” A Neidan maxim states: “The great Dao first teaches stopping thoughts; without this, all effort is in vain,” highlighting that stopping thoughts is the starting point of spirit refinement. To stop thoughts, one must first “straighten the body,” adjusting posture.

The Song Dynasty master Song Piyun’s Yingxian Ke states: “By willow shade, under pine boughs, straighten the spine and set aside all distractions. Tame the mind like a monkey, subdue the intention like a horse; beneath bright moon and clear wind, speak only of longevity.”

This indicates that “straightening the spine” in posture is essential to taming the “monkey mind” and “horse-like intention” to stop thoughts. The body must be upright, relaxed, calm, and natural—especially relaxing the throat and vocal cords to suppress linguistic neural impulses, as human thought relies on language. Using emptiness, stillness, constancy, and sincerity as methods, one first enters a state of gentle trance, free from drowsiness or chaos, gradually attaining “thought within no thought.”

Dao Xue Tong Lun Xian Xue Pian (General Theory of Dao Studies: Chapter on Immortal Studies) describes Neidan as a spiritual practice that “condenses ordinary consciousness, purifies the subconscious, and develops yuan consciousness,” revealing its essence. By dispelling the discerning mind and revealing the primordial spirit, Neidan masters refer to this as “the mind dies, the spirit lives.”

The key to this method is: “Great movement is inferior to small movement; small movement is inferior to stillness; the movement within stillness is the endless vitality of life.” Standing meditation requires “inner emptiness and outer clarity,” “focusing on the crown of the head as if suspended by a thread,” with hands gently raised, “arms half-bent, armpits half-empty.” Ultimately, one reaches a state of transcending form and discarding knowledge—existing as pure, empty awareness, embracing heaven and earth, and mastering yin and yang.

When integrated into Neidan, beginners may gently focus on the lower Haimen Yinqiao acupoint, with lifting the anus and contracting the kidneys. As practice deepens, one lets go, seeking only relaxation, calm, and stillness.

Regarding sitting practice: quiet sitting is the most basic Neidan technique, more commonly used than walking, standing, or lying practices. After foundational training, sitting in tranquility becomes the primary method.

Common sitting postures include easy sitting (single or double cross-legged); if uncomfortable, sitting with legs hanging is acceptable. According to tradition, the body should be upright with a straight spine, as if a string of coins hangs from the crown along the spine. Beginners may relax this requirement, as proper posture emerges naturally with practice—slouching will feel uncomfortable over time.

Initially, stopping thoughts and regulating breathing are not strictly enforced, but physical stillness is mandatory: one must sit motionless in appearance.

Some sitting practices involve focusing on acupoints—typically the lower dantian, but also the “void cave” before the eyes, upper dantian, or middle dantian, depending on teacher guidance.

Can Tong Qi (The Unity of the Three) states: “Relax the body in an empty room, dedicate your will to emptiness, and abide in no thought. Verification unfolds naturally; the mind remains focused, not scattered. In sleep, spirit and essence embrace; in wakefulness, observe birth and decay.” Ancient immortals before the Wei-Jin period did not practice cross-legged sitting. While the Buddha adopted it for his reasons, cross-legged sitting benefits Buddhist practice but not immortality cultivation.

Regarding lying practice: Chen Tuan’s Twelve Sleeping Diagrams emphasize side-lying, but here we focus on using supine posture to enter tranquility, absorb innate qi, and exchange energy between the body and the universe. Supine is most effective for gathering qi—usually focusing on the Huangting Zhonggong (Central Palace of the Yellow Court), optionally with visualization for qi absorption. Practitioners who merely circulate internal qi and blood will never achieve transformative changes in their life system.

Static practice requires time: effects rarely appear within 30 minutes; genuine results emerge afterward. Thus, beginners should practice for at least one hour (half a shichen, an ancient time unit).