Chapter 80: Intersection of Heart and Kidney

The Inner Landscape Scripture states that the heart spirit is named "Danyuan"; this Danyuan refers to both "crimson primordial Qi" and the concept of "Inner Elixir primordial Qi."

After all, the "completion" essential to the Inner Elixir method is the intersection of heart and kidney, which thereby "nourishes the Daya."

Medical practitioners say: the intersection of heart and kidney can tonify the kidney and consolidate the essence, so there are specific sleeping postures to make kidney Qi ascend and heart fire descend; when the two Qi meet, one can strengthen kidney yang, and the other can nourish yin and tonify the heart.

Once kidney yang is strong, one will not have many unspeakable hidden ailments; nourishing yin and tonifying the heart prevents heart fire from causing irritability, restlessness, panic, and shallow, dream-filled sleep.

Therefore, after Xu Jia cleansed his heart and built the Xinjiao through internal observation, he almost simultaneously performed internal observation of his kidneys.

Although the kidney belongs to the Five Elements as water, its essence is the "official of water and fire," meaning external water and internal fire; thus, when a person has excess fire, it can be seen through their urine.

Therefore, only the kidney can balance the heart; if the heart is strong, one must first strengthen the kidney, otherwise, there will be an imbalance.

The Inner Landscape Scripture says: the kidney spirit is Xuanming, but the human body has two kidneys, so they are divided into the left kidney spirit: Chunyuan Zhen, and the right kidney spirit: Xiangtamu.

The names of these two have symbolic meanings; Chunyuan Zhen refers to the kidney governing the true essence, meaning the kidney governs human development.

Xiangtamu refers to the kidney essence governing the lineage of reproduction.

The former is the root of congenital kidney Qi, governing human growth; the Yellow Emperor's Inner Canon says that male and female development are both determined by kidney Qi, with women at seven and men at eight.

That is, before a male is eight, his hair is fine, soft, and yellow; after eight, it begins to harden; at two-eights, sixteen, he begins to develop his body and has essence, but it requires three-eights, twenty-four, for the essence to be stable and development complete; as for four-eights, thirty-two, that is the period when a man has the most energy.

As for females, at seven, they transition from being little girls, and their hair begins to turn black; at two-sevens, fourteen, they begin to enter the reproductive cycle; at three-sevens, twenty-one, they are stable; after four-sevens, twenty-eight, they begin to decline.

Therefore, the differentiation between congenital essence and acquired essence occurs around sixteen for males and fourteen for females.

However, this was the physical state of people in ancient times; modern people generally have sufficient nutrition and mostly develop too early, basically advancing by two to four years; the consequence is that their peak period also begins to shorten and wither; in the past, one was still a young man before thirty, but now twenty-five has become a watershed, and one discovers various problems appearing in the body.

This body of Xu Jia is only sixteen, right at the golden age, with kidney Qi full; he only died once, so his kidney yang is insufficient, but as soon as the Five Elements Pill is made, it can be recuperated.

Xu Jia internally observed the two kidneys, which were two Water Mansions; one was clear as spring water, and the other was viscous and turbid.

The "essence" in Refining Essence into Qi is the congenital essence represented by the spring water, not the later acquired essence; some people refine essence and end up making themselves infertile, which is truly failing to grasp the essence.

However, neither congenital essence nor acquired essence should be leaked; acquired essence is transformed from congenital essence; acquired essence is easy to obtain, but congenital essence is difficult to recover.

Some dual cultivation methods, gathering yin to tonify yang, end up losing more than they gain, leaking true yin and true yang, breaking their virginity, and falling into lust, thinking they have attained supreme joy, but in the end, it is just a pile of bones and skeletons.

It is just that Xu Jia's internal observation of the heart and construction of the Xinjiao was to refine the heart general, but this internal observation of the kidney has no external deity stationed for the time being, so he can only internally cultivate its spirit.

Lushan is also a "Talisman Sect," and all deities have their Register Text, so basically, one first visualizes the Talisman, and then the Talisman gestates the Internal Scene Body Deity Appearance. Even the original body of the heart general is actually not the main deity of the heart chamber; it is only the left attendant spirit general; the heart is the residence of consciousness, and Xu Jia cannot hand it over to an external deity to preside over.

The deities Xu Jia visualized in his previous life for the internal refining of the five viscera were: the heart chamber was Tiangang Leihuo Dasheng, the lung palace was actually the Qitian Dasheng of the "Great Sage Sect," the kidney palace was the Lushan Dharma Master, the left kidney was Xu Xun, the right kidney was Chen Jinggu, the spleen was dedicated to Taishan Bixia Yuanjun, and the liver was dedicated to Taiyi Jiuku Tianzun; later, when he founded his own sect, he also worshipped these deity statues in the American Daoist Field.

Although this also contained the Five Elements, the balancing was different, it was not coordinated, and it belonged to being pieced together.

This is also why Xu Jia wanted to see the authentic cultivation methods of this world for reference; although there were many dharma manuals in his previous life, some were efficacious and some were not, making them even less referential; after all, there were too many interference items, and among the many sects, everyone claimed to be right, but they were basically theoretical schools, and it was rare to see real practice and verification.

In the end, Xu Jia, a novelist, relied on a three-thousand-yuan apprenticeship fee, pondered and researched by himself, crossed the river by feeling the stones, and finally achieved the cultivation of the Golden Core, becoming a so-called "high-level expert outside the world," with thousands and tens of thousands of disciples; those who followed real practice and verification, at least hundreds had real sensations of Qi, and dozens successfully entered the Small Heavenly Circuit.

Because the cultivation in his previous life was harsh and difficult, without a proper teacher to guide him, even the Qingcheng Mountain immortal fate he encountered at the beginning was only that one time of dharma transmission; later, Xu Jia visited Qingcheng Mountain several times but never met the old Daoist who transmitted the dharma again, otherwise, Xu Jia would definitely have apprenticed a second time.

Although Lushan is good, the fundamental method Xu Jia practiced was not Lushan's, but always that internal refining secret manual gifted by the old Daoist from Qingcheng Mountain.

And the only orthodox sect Xu Jia has encountered so far is Zhang Zhenji from Shanju Guan; the old Daoist who was seen sacrificing to the Mountain God with a Yin Spirit and calming the Evil Aura on the day he opened the altar to kill the evil Daoist also counted as one, but he has already passed away.

It is just that Xu Jia still keeps his eyes on Yushan; that large Incense Burner on Yushan and the natural three pillars of incense make Xu Jia think about it constantly.

Thinking back carefully, isn't Xinzhou the ancient name for Shangrao? Isn't Yushan the "Huaiyu Mountain Range," which is a famous mountain of Taoism, a place of Cave Heaven Blessed Land, and the "Sanqing Shengjing"?

The large Incense Burner seen that day with three pillars of clear incense inserted must be the three mountains of "Yujing," "Yuxu," and "Yuhua"; these three mountains got their names because they look like the Three Pure Ones standing together, with the left being Taishang Daojun, the middle being Yuanshi Tianzun, and the right being Lingbao Heavenly Venerable.

Xu Jia thinks about it constantly, feeling that this is a good Daoist Field, and even wants to open a mountain and establish a sect there.

……

After a night of cleansing his body, he got up early the next day; because of the intersection of heart and kidney, the Primordial Spirit nourished the physical body, and Xu Jia was fully aroused; he took several deep breaths before it subsided; it can only be said that he has recovered to the level of a young man with strong vitality.

Xiao Hong saw Xu Jia's face and couldn't help but say: "Young Master, how come you seem to have become better looking!"

The Sparrow Spirit Zhan Ying flew down from a tree branch and asked Xu Jia for the liter of popcorn he had promised last time.

Xu Jia smiled and said: "Are you praising me because you want a raise in your monthly allowance? Didn't I just give you a raise?"

He also instructed: "Today, tell the kitchen to fry some popcorn."

Hearing this, Zhan Ying felt relieved, rode on the back of Gui Linggao, and began to say to Xu Jia: "Great Immortal Xu, I have a piece of good news and a piece of bad news; which one do you want to hear first?"

(End of this chapter)