The insights of a highly accomplished Taoist on spiritual cultivation!

I initially learned the True Qi Circulation Method and practiced up to the fifth step. I felt lost about what to practice next and then came into contact with Dan Tao. First, I studied the Dan Method of the Northern School and, by coincidence, opened the Mysterious Pass to glimpse the wonders of Dan Tao. However, due to not understanding the key to the heat control all the time, I remained stagnant. Later, I was guided by a master of the Eastern School, and my heart became enlightened. I learned that the skills of Dan Tao were truly remarkable. I comprehensively summarize some of my experiences and lessons to provide a reference for everyone. I hope everyone doesn't repeat my detours.

Part One: The True Qi Circulation Method
The True Qi Circulation Method actually belongs to the category of Qigong. Although the guidance for the True Qi Circulation Method claims that it can reach the level of returning to the void and integrating with the Tao, there is still a significant difference between practicing the True Qi Circulation Method and the genuine Dan Tao. However, as a fundamental practice method, it is still quite good.
Each step of the True Method requires a certain level of mental tranquility, which is the foundation for the future Dan Method. Although the True Method itself does not particularly emphasize mental tranquility, I suggest that everyone first establish a good foundation in mental tranquility. The first two steps of the True Method are the foundation, the third step is the true cultivation of vitality, the fourth step is the beginning of Qi movement, and the fifth step is maintenance and progress. Generally speaking, the third step is like drawing a bow, and the fourth step is like shooting an arrow. If the bow is not fully drawn, the arrow will not shoot far. The first two steps ingeniously avoid the drawbacks of many beginners directly guarding the lower Dantian randomly. It is somewhat similar to guarding the breath in the initial practice of Dan Tao. When practicing the True Method to the fifth step, I suggest that everyone continue practicing the fifth step and achieve a good state of mental tranquility. The goal is to achieve physical and mental peace and serenity without excessive distractions.
Many people don't know how to achieve mental tranquility. In fact, I feel that the best way to achieve mental tranquility is through self-cultivation in daily life. The key to mental tranquility does not lie in the practice time but in daily life. If one can maintain a calm and non-competitive attitude in daily life, achieving mental tranquility during practice will come naturally. If one is constantly striving for fame and fortune in daily life, no matter how hard one tries to achieve mental tranquility during practice, it will be futile. If one can deal with events in daily life as they come and let them go without holding onto them, then one's self-cultivation is considered qualified.
There is also a common problem, that is, when practicing the True Method, one may feel hot here, cold there, or Qi movement in a certain place, etc. All these physical sensations are normal. Just ignore them and continue practicing. If one sees various lights and colors, just let it be.
I have also seen many people confuse practicing with sleeping, which is incorrect. The spiritual awareness during practice has a sensation, although this sensation is different from normal, it is completely different from sleeping.

Part Two: Moving Towards Dan Tao
There is still a considerable gap from the True Qi Circulation Method to Dan Tao. The True Method is mainly Qigong and can be practiced by everyone. However, Dan Tao is the Tao and requires diligent practice. The skills of Dan Tao are a comprehensive shaping of a person, not just simple practice. There are many initial methods for Dan Tao. Such as guarding the lower Dantian, guarding the ancestral aperture, guarding the breath, and guarding the void outside the nose, etc. These methods may seem numerous, but their purposes are the same.
The methods of the Southern School mostly involve guarding the lower Dantian. The advantage of this method is that it naturally generates the light of life and enters the Tao through strengthening life. It is especially suitable for older people with a more stable nature. The Northern School mainly guards the ancestral aperture and introduces the light into the lower Dantian after achieving a round and clear state of nature. This practice is suitable for younger people with good physical fitness and shows results quickly. However, because the life practice is not in place and the ancestral aperture is forcibly opened, negative things may be attracted. Therefore, it is not recommended for people with poor health. Guarding the breath is also an initial method and is relatively neutral. If it is natural breathing, the results are slow but stable. If it is reverse breathing, the results are quick, but the probability of deviation is higher. As for the void outside the nose of the Western School, it is not recommended to practice by oneself without the guidance of a master. Let me explain the reason.
The content in Dan books is generally a framework without specific formulas and mental methods. So after reading the Dan books, it seems like one understands everything, but in fact, one still cannot start practicing! Take the void outside the nose of the Western School for example. It seems very clear in the books, but when the master teaches, there are still many principles to explain. The void outside the nose is just a pretext. The essence is still to find that profound and motionless place! That is the Mysterious Pass.
For example, regarding the Dantian, it seems very clear in the books, but when the master teaches, additional meanings will be attached, and these meanings are the key to entering Dan Tao. For example, the concept of Dantian is found in emptiness and tranquility, in the state of being empty yet not empty, in that which is full of all things yet does not possess them...... etc. Seeing this, everyone might understand why Dan Tao requires oral and mental transmission. Because a very simple concept, through the oral and mental transmission of the master, you can find its true meaning. Without this oral and mental transmission, it is easy to misunderstand it as your own Dantian. If one practices based on one's own deviated understanding, perhaps one can achieve a little effect or verify some practice states, but ultimately, one will not go far! It can be said that many common concepts in Dan Tao, such as the Mysterious Pass, the ancestral aperture, and the Dantian, all have another layer of meaning!
So is it impossible to practice without a master? Not necessarily! If one is devoted to learning the Tao, truly practices self-cultivation, grasps the concepts of Dan Tao that are between the virtual and the real, and has both the Yin and Yang aspects, coupled with profound blessings, one can also understand these principles silently.
Therefore, those of us who practice must cultivate our hearts, cultivate virtue, and first cultivate a clear and pure heart! Even with a master, this is still necessary! Otherwise, the subtle aspects of Dan Tao cannot be comprehended!
Part Three: Further Discussion on Cultivating Virtue and Achieving Mental Tranquility
The Tao Te Ching says: "The Tao gives birth to it, and virtue nurtures it." When practicing, one should use virtue to nourish oneself. This virtue is not simply doing good deeds to be praised but is a true act of kindness that conforms to one's nature. Only such kindness can accumulate virtue! If one does good deeds for the purpose of being praised by others, then one has already consumed the virtue.
If one desires to cultivate the Tao, one must first cultivate the heart. One must have a sincere heart, practice steadily, have no doubts, and practice with true effort. Accept whatever level one reaches without exaggerating oneself. One must have a calm heart that can remain stable. No matter what kind of practice state occurs, one must be able to remain stable instead of being led by the environment. Otherwise, there will be difficulties at every step on the path of Dan Tao.
Non-action is virtue, and this virtue is close to the Tao. The principle of non-action yet achieving everything is not stubborn lifelessness. It is the effect of the state where the heart is dead but the spirit is alive and the non-spirit is spirit. After experiencing the death of the heart and the activation of the spirit, one enters chaos and then clarity.
During practice, one is awake. A different kind of awakening. Do not mistake practice as a state of having no sensation. If there is no sensation, it means the heart is dead but the spirit is not alive. If one feels that everything is empty for a moment, losing the sense of time and space, reaching a profound state, it means the heart is dead and the spirit is about to be alive. When the spirit is fully alive, one enters an awakened state. One is a hundred times more awake than usual. But the heart cannot be moved!
Pay attention to the thoughts of the acquired mind. The thoughts of the acquired mind are very stubborn! If one can still feel a slight thought during practice, then one has not reached the state where the heart is dead and the spirit is alive. Even if it is a slight flash, it is still not the state where the heart is dead and the spirit is alive.
This is a threshold for practicing Qigong and entering Dan Tao!
Many people can achieve mental tranquility and reach states such as no thoughts or the cessation of thoughts through regulating the breath. But the cessation of thoughts does not mean the inability to have thoughts!
At this time, one must have the courage to take a leap off the cliff and sacrifice oneself for the Tao to enter the gate of Dan Tao.
Otherwise, one will remain outside the gate of Dan Tao for a lifetime. The conscious mind creates practice states, and although there are various light and color effects and fantastical sensations, it is not the true Dan Tao!
During the process of achieving mental tranquility, breathing is adjusted. The Great Tao is extremely simple. In fact, starting with the three adjustments is sufficient.
There are no magical practice methods for everyone to practice. Those many complex Qi movement methods are actually not in line with the practice of Dan Tao. The practice of Dan Tao is simple but difficult to practice. The difficulty lies in the fact that the Tao is not far away, but people distance themselves from it. Just the state of the death of the heart and the activation of the spirit blocks most practitioners.
Even some people practice the acquired mind as the innate mind in their entire lives and mistake various illusions for the practice states of Dan Tao.
However, it should be noted that what I am talking about here is the practice of Dan Tao. The Six-Character Secret and the Five-Animal Exercises, etc., which conform to the laws of the human body, are also a kind of knowledge.
The core of Dan Tao is the immobility of the human heart and the naturalness of the Heavenly Heart. The core of general Qigong is that the human heart moves in accordance with the laws. The two are not opposed. They just have different concepts.

Part Four: The Basic Theory of Dan Tao
The theory of Dan Tao is extensive and based on the idea of the unity of heaven and humanity. In heaven, it is compared to the sun, moon, and Big Dipper, and on earth, it is compared to ministers and couples. In fact, the principles are the same. When a person is born, they shift from the congenital hexagram to the acquired hexagram. The Qian and Kun hexagrams become the Li and Kan hexagrams, and the Yin and Yang lines in the middle change. The first step of our practice is to return to the congenital state, that is, to return from the Li and Kan hexagrams to the Qian and Kun hexagrams. Qian and Kun represent life and nature, and Li and Kan represent spirit and Qi. Qian and Kun are the same as Li and Kan. Life and nature are the same as spirit and Qi, but they are described from different perspectives of the congenital and acquired states. In heaven, the heart is compared to the celestial gang, and the northern seven stars move while the celestial gang remains stationary. In humans, it is compared to the monarch and ministers, with the heart as the monarch and the monarch remaining stationary while the ministers move.
The Small Heavenly Cycle follows the lunar image, and the Great Heavenly Cycle follows the solar image. That is to say, the Small Heavenly Cycle is compared to the process of human practice based on the phases of the moon such as the new moon, full moon, first quarter, and last quarter. It mainly involves advancing Yang fire and retreating Yin talisman, which is a complete process of extraction and refinement. In the practice of Dan Tao, the Small Heavenly Cycle is a key link in refining essence into Qi, but it is not the entire link. The entire link includes steps such as extraction, refinement, cultivation, and nourishment. The significance of the Small Heavenly Cycle lies in the initial increase of Yang and transformation of Yin, using congenital Qi to transform Yin essence. The main implementation method is extraction and addition. This extraction and addition seemingly involves traversing the Ren and Du meridians on the surface. However, the meaning in Dan Tao may be more specific. Extraction and addition can only be performed when the heat is right; otherwise, it is just empty rotation through the Ren and Du meridians.
The Great Heavenly Cycle follows the solar image. That is, a year-long process that passes through spring, summer, autumn, and winter, and for humans, it involves the heart, liver, lungs, and kidneys. In the middle is the true intention of Earth. The accumulation of the five elements is achieved. Regarding the practice of Dan Tao, the Great Heavenly Cycle is without fire or with a gentle and slow fire. Qi automatically rotates with the spirit. Automatically opening the extraordinary meridians.
The sequence of Dan Tao is like this. First is the Small Heavenly Cycle, where essence is naturally refined into Qi in the Small Heavenly Cycle, that is, achieving the intersection of Li and Kan. When the Yin and Yang Qi in the human body are full, there will be thunderous rumblings, which is the initial intersection of Li and Kan and the birth of the great medicine. This is what is often mentioned in Dan books as the six roots becoming active. After the great medicine is born, it needs to be nourished and continuously grown. When it grows to the size of a tangerine, it can pass through the three passes and nine apertures and achieve the seven returns and nine transformations. Then there is the transfer of the furnace and the changing of the cauldron, entering the true stage of nourishment.
It should be noted that many Dan Tao teachings say that after the six roots become active, one directly nourishes in the middle Dantian. This is actually a big problem. At this time, one should still nourish in the lower Dantian. When it grows large, that is, when the lead is exhausted and the mercury is spent, it will naturally rise like a balloon, and the transfer of the furnace and the changing of the cauldron will occur naturally.
The things mentioned above are actually very simple during practice. It is just guarding the lower Dantian and achieving the concentration of spirit into the Qi acupoint. No additional things are needed. And when one truly enters the stage of nourishment, it is just a gentle and slow fire. There are no specific practice methods, only the subtle control of the heat. And the skill of the subtle control of the heat lies entirely in the skill of self-cultivation and the accumulation of virtue!
The so-called "relying entirely on the mind to practice" is like this. It's just that in different stages, the depth of the mind varies, the use of the heat varies, and the timing of identifying the medicine varies. And the production is known by the spirit, so it all lies in the mind.
Truly, the Great Tao is extremely simple! There is no excessive manipulation of practice methods, no visualization with intention! Just follow the formulas steadily, and success will come naturally with practice!
Although there are many principles of Dan Tao, the actual practice methods are simple, but the heat control is very difficult to grasp!!! Therefore, the key lies in self-cultivation and the accumulation of virtue!

Part Five: Many Wrong Paths

During my practice, I discovered many wrong paths.

First of all, be a practical practitioner rather than a scholar. There are tens of thousands of volumes in the Taoist Canon, but what if you read them all? Reading is for understanding the meaning. Once you grasp the meaning, forget the form. Cultivating the Tao doesn't necessarily require seeking the Tao everywhere. Seeking the Tao everywhere and spending money is actually meaningless. Many people who seek the Tao visit among the religious circles. They can't seek much from it. At most, they can learn some knowledge. It's better to calm down and cultivate the mind and virtue with this effort. Stay away from the disputes in the religious world and practice quietly.

When practicing, practice steadily according to the formulas. Don't use any petty tricks. Some things may seem like shortcuts but have actually fallen into heterodox ways. A typical example is practicing half of the Dan Gong and then starting to practice the middle channel of Tibetan Buddhism. Such mixed practices are prone to problems.

When I was practicing, I once took such a detour. This method can easily lead to the emergence of the spirit, but it is the Yin spirit. It is far from the state of the simultaneous refinement of spirit and form in Dan Tao. Such inconsistent practices are highly undesirable. If someone claims that the ultimate result is the same, don't believe them. A down-to-earth heart is the first requirement for practice.

When practicing Dan Tao, it is best not to mix it with the practices of Buddhism or Tibetan Buddhism. Focus on following one path well.

The manifestations of practice are inevitable in the process of cultivation. However, even if the manifestations described in the Dan books appear, they may not have the same meaning. It depends on the overall level of cultivation rather than blindly believing in one's own practice.

Don't get involved in the disputes among various Dan methods. Many people criticize Wu Liu, Qian Feng, etc. The farther away from these disputes, the better.

There is also the so-called "Partner's Dan Method", which is a complete defamation of Dan Tao.

Part Six: The Foundation-Building Practice

The beginning of practice is foundation-building. So, what constitutes foundation-building? Foundation-building is returning to a state of no leakage. If you want to return to a state of no leakage, you must first stop sexual activities. Young people need to restrain bad habits such as masturbation. Then, start practicing and enter a state of mental tranquility. First, enter a state of serenity throughout the body, and slightly place your mind on the lower Dantian, which is about one finger's width inside the navel, but be careful to use the mind without force. Then adjust your breathing properly. Breathe slowly. At this time, it is still an acquired state and the stage of active effort in the acquired state. The so-called active effort does not mean manipulating the Qi sensation but refers to the conscious mind being in control. Even if the conscious mind is not thinking about anything, it is still considered active effort. The primordial spirit is inactive yet achieves everything. No matter what it does, it is considered inactive. Do not mistake the deliberate manipulation of the acquired mind as active effort and the inactivity of the conscious mind as inactivity. The effort in the acquired stage of Dan Tao is also extremely simple! Place your mind on the lower Dantian and gradually feel the flow of true Qi in the abdomen. At this time, you must not be moved. If you are moved to sense these Qi sensations, the conscious mind will follow the Qi and run away. Later, the primordial spirit will not be manifested. Focus your mind on the lower Dantian. Gradually, there will be hot Qi, which goes down to the perineum, passes through the tailbone, ascends the Du Meridian, and enters the Niwan. At this time, it is the natural rotation of the microcosmic orbit and the return of essence to nourish the brain. The abdomen is hot, and when it reaches the head, it feels cool, and liquid drips slowly from the head. It should be noted that when all this happens, no human intervention is required. It is sufficient to guard the lower Dantian. The lower Dantian is the root. When the root exerts force, the hundreds of meridians, like rivers, naturally become rich and smooth. At this time, the hundreds of meridians, like river channels, are continuously deepened and widened to lay the foundation for transporting medicine in the future. Otherwise, when the medicinal Qi comes in the future, like the water of the Yellow River, if the channel is not wide, there is a risk of a breach. For general Qigong, various manipulations are required. You need to learn the twelve meridians and guide the Qi with your mind according to the meridians. From the perspective of Dan Tao, you only need to guard the lower Dantian, grasp the root, and the hundreds of meridians will naturally be smooth. At this time, there are various sensations of opening and closing orifices. Movement here and numbness there are all normal. At this time, there is a key point. After movement occurs in the state of tranquility, continue to guard the lower Dantian until all movements return to tranquility. Remember! Always guard the lower Dantian, and the Qi mechanism will naturally comply. If you stop halfway, after practicing, the true Qi may remain in the meridians and be consumed naturally, which is a waste. If you practice in this way day after day, when the opportunity comes, it is possible that the Mysterious Pass will open, and you can glimpse the realm of the Great Tao. In terms of the body, if you practice this every day, your steps will be steady, and all pathogenic Qi will disappear. Applied to both the body and mind, the actual effect can be seen. The Great Tao is without evil or filth! Some people interpret the Dan books as the practice methods for both men and women, which has entered the evil path. Or practices such as drawing talismans and chanting incantations are not the orthodox methods of Dan Tao. There are three thousand methods, and there are so many wrong paths. When the foundation-building practice is done well, all kinds of light sensations, illusions, and dynamic sensations will disappear, and you will enter the stage of smooth meridians. Although there are many practice states in Dan Tao, the congenital manifestations, as well as various dynamic and light sensations of the physical body, will disappear in the foundation-building stage.

Part Seven: Refining Essence into Qi

After the foundation-building practice, although the whole body is filled with Qi, it is still the acquired Qi, and there is often a feeling of being drunk. Even if one is intoxicated and has a light sensation, it is still preliminary. Many Qigong practitioners believe that this is the realm of returning to the void. In fact, this realm is only close to the congenital state but has not yet reached it. In this state, both the acquired spirit and Qi are vigorous, but the Kan and Li have not yet intersected. The so-called Kan is water, and Li is fire. And there is true water in the fire, and true fire in the water. The goal is to take a further step in this practice state. When practicing to this point, there is generally the presence of water Qi in the upper Dantian. The upper Dantian is bright, and there is the image of water droplets in the brightness. This is the image of the Li hexagram. The lower Dantian also has a light image, located at the bottom of the sea, forming the Kan image. The two images of Li and Kan are the summary of internal vision. The profound learning of Dan Tao is true and not just general theory.

At this time, there is the intersection of true water and true fire. Extract water from the Li image and fire from the Kan image. That is, true lead and true mercury, and true dragon and true tiger. This practice state requires a certain foundation and a certain level. If you mistake a similar practice state at the wrong time, it can be miles apart. The intersection of true water and true fire marks the beginning of the generation of the Dan head. This Dan head is a real thing. Something intangible gives rise to something tangible and is between the intangible and the tangible.

No matter where this Dan head falls, continue to guard the lower Dantian, and the Dan head will naturally return to its position. Nourish it in the lower Dantian. Gradually, the lead dries up and the mercury is exhausted. At a certain point, the Dan light fills the whole body, and the entire body becomes transparent. Then this Dan passes through the three passes, undergoes seven returns and nine transformations, and returns to the Dan. After the great medicine passes through the passes, the water Qi in the Kan is exhausted. The original true water and true fire of the Dan combine. Without water, it floats upward, and naturally, the furnace is transferred and the cauldron is changed.

Part Eight: Refining Qi into Spirit

In the process of refining Qi into Spirit, the Kan and Li have already become Qian and Kun. At this time, one enters the state of non-action completely. Only in the state of great stability does the spirit and mind remain continuous and unmoving. And the Qi rotates naturally. Just like if the sun does not move, the stars rotate naturally. At this time, the key point is only three words: "living dead person". The ordinary breath naturally stops, and the body breathing opens. There is also the natural operation of true Qi in the body as true breath. Everywhere is bright, purifying the body and rejuvenating, and the pores emit light. As mentioned in the Dan books, yellow sprouts and white snow are everywhere. The whole body is filled with congenital true Qi, like snow, and the spirit is calm and serene within.

At this time, one needs the conditions of Dharma, wealth, companion, and place to be fully met for further practice. Currently, I do not have such conditions. So I have remained at this stage.

It should be noted that at this time, if not careful, the Yin spirit can emerge. If one is eager for quick success and takes certain so-called shortcuts, this often happens.

The realm of the Yin spirit is often not as described in the Zhong-Lü Preaching Collection. Even if thunder can rise from the ground and emit a brilliant light, it may still be a manifestation of the Yin spirit. Without the right timing, it is still useless.

I once prematurely guarded the middle palace, causing my whole body to shake violently. The entire person strongly rushed out through the top of the head. In an instant, I could clearly see the boundless world. I was amazed by this practice state.

But I didn't know that the spirit was not complete, and the medicinal Qi rushed out, causing very unfavorable effects on myself. The emergence of the Yin spirit has no benefits! Don't believe in things like the Yin spirit extracting Qi to refine the form.

Practice according to the formulas and be down-to-earth. This is the right way.