The Dual Cultivation of Nature and Life in Neidan: Refining Nature Through Movement, Refining Life Through Stillness

In the late Qing dynasty, internal alchemy scholar Huang Yuanji shared a teaching on “cultivating nature in activity, cultivating life in stillness” that offers deep guidance for body-mind cultivation. He said: “The ancients put it this way: ‘Cultivate nature in activity, cultivate life in stillness.’ These two phrases already capture the core of dual cultivation of nature and life — the only pity is that most people don’t grasp them.” He followed with a detailed explanation of this principle. (All quotations are from Sayings from the Leyu Hall.) This essay offers a further clarification of his explanation.

I. On Cultivating Nature and Cultivating Life

What do we mean by nature (xing)? What do we mean by life (ming)? Nature refers to a person’s luminous, clear spiritual discernment; life refers to a person’s qi, blood, and physical body. Nature is the mind and spirit; life is the living, corporeal form.

The Xingming Guizhi (Guiding Principles of Nature and Life) states: “What is nature? It is primordial true suchness: a single, radiant spark of spirit. What is life? It is precelestial essence: a single swirling vapor of qi.” It also says: “The transformations of nature are governed by the mind; the transformations of life are governed by the body.” A person’s nature and life are in fact the union of spirit and body. Nature is the sovereign of life; life is the foundation of nature. For this reason, we need to nurture both our spiritual and psychological well-being, and the health of our physical body. Dual cultivation of nature and life is precisely the fundamental principle of internal alchemy practice. The renowned Northern Song Daoist Zhang Boduan said: “Daoism bases its teachings on the life school, so it speaks in detail of life but only briefly of nature; Buddhism bases its teachings on the nature school, so it speaks in detail of nature but only briefly of life.” Zhang held that both approaches are one-sided, and that only dual cultivation of nature and life is the highest, most complete path. This is the shared view of all internal alchemists. Traditional internal alchemy practice calls not only for sealing the six sense doors and purifying the six sense roots, cutting off all engagement with the external world, but also for adhering to fixed temporal and spatial frameworks and standardized mental exercises. Yet Huang Yuanji’s teaching of “cultivating nature in activity, cultivating life in stillness” proposes a mode of cultivation entirely different from this traditional path. The greatest strength of this approach is that it allows you to practice the cultivation of nature and life at any time, in any place, right in the midst of daily life. It is an excellent method for integrating qigong practice seamlessly into everyday living. As the common adage goes: “In walking, standing, sitting, or lying down, never stray from this principle.” As the Ruyao Jing (Mirror for Compounding the Medicine) states: “Within a single day, through all twelve double-hours, wherever your intention reaches, practice can be done.”

II. On “Cultivating Nature in Activity”

Huang Yuanji explained that the “activity” in “cultivating nature in activity” refers to moments when you have tasks to attend to or social obligations. “These busy periods are precisely when you should apply yourself to cultivation,” he said. He then gave a concrete explanation: “At such times, in all that I see, hear, say, and do, I must strive to act with propriety; in my joys, angers, sorrows, and pleasures, I must strive for moderation; as a son, subject, younger brother, and friend, I must strive to fulfill my duties; in clothing and food, I must seek what is appropriate. Thus I respond to each situation as it arises, and let it go as soon as I have responded — I do not revisit what has passed, nor dwell on what is already behind me. When facing whatever is at hand, I measure and allocate fairly, without a trace of worry or calculation.” Furthermore, one must “turn the gaze inward whenever you encounter a situation,” so that “the moment a stray thought or desire begins to stir, even if others do not reproach me, I myself feel ill at ease.” Huang Yuanji held that “when I am free of desire, the mind naturally settles; when the mind is settled, the nature naturally stabilizes — there is no better method for cultivating the nature than this.” This passage from Huang Yuanji sets forth both the principled requirements for “cultivating nature in activity” and the specific mental practices involved. The following is a brief elaboration on these points.

1. The Principled Requirements of “Cultivating Nature in Activity”

(1) From the perspective of your inner experience, “cultivating nature in activity” calls for acting with propriety in all you see, hear, say, and do, and keeping your emotions of joy, anger, sorrow, and pleasure within due measure. Acting with propriety in all you see, hear, say, and do means that in your daily interactions, every word and action aligns with social norms and basic rules of conduct. If you can keep this standard in mind as you go about your daily tasks, it will not only lift your own spiritual awareness, but also make it easy to get along harmoniously with others, earning their respect and goodwill. In this way, feelings of serenity, tranquility, and joyfulness will naturally arise. Such inner experiences constitute an excellent cultivation of nature. This is a requirement rooted in moral and ethical cultivation. Keeping your emotions of joy, anger, sorrow, and pleasure within due measure is a requirement rooted in emotional awareness. This phrase comes from the Book of Rites, Doctrine of the Mean: “Before joy, anger, sorrow, or pleasure arise, this is called the Mean. When they arise and all find proper measure, this is called Harmony.” This teaches that before emotions of joy, anger, sorrow, or pleasure surface, the mind rests in a state of profound, primordial stillness: this is the Mean. As you go about your daily tasks, you will inevitably experience emotional shifts that show in your expression, speech, and actions. If these expressed emotions align with reason and are kept within appropriate bounds, this is Harmony. Since emotions are unavoidable when navigating daily interactions, the most important work at these times is to hold them in balance: ensuring both that the feeling itself does not violate social norms, and that its expression is measured, timely, and appropriate. Losing control of your emotions not only weakens your immune system, but also creates tension in your relationships, which in turn worsens emotional instability. If joy, anger, sorrow, and pleasure can be kept “within due measure,” you will always maintain a harmonious, tranquil, and composed state of mind. Maintaining such a state of mind is an excellent cultivation of nature.

(2) From the perspective of how we relate to others, “cultivating nature in activity” calls for fulfilling your duties fully in every role you hold: as a child, colleague, sibling, or friend. These relationships cover family ties, friendships, and broader social connections (including coworkers and temporary professional or task-based relationships). When navigating these relationships, observing core moral values and social guidelines is what it means to fulfill your role, or walk the dao. For example: in family life, be filial to elders, caring toward peers, and nurturing to younger generations; with friends, offer genuine care and eager support; in broader social contexts, practice honesty, humility, and tolerance. Achieving all of this not only elevates your character, but also earns friendly goodwill from others. In this way, the heart will experience a sense of warmth, satisfaction, and contentment. Such inner experiences constitute an excellent cultivation of nature.

(3) From the perspective of everyday personal life, “cultivating nature in activity” calls for keeping your material needs moderate: in what you wear and eat, seek only what is appropriate, not excess. This emphasizes that a person’s demands regarding everyday material life should be measured — you should not be extravagant, should not compare yourself to others, and should not chase after fleeting trends. In this way, you can always maintain a state of mind that is simple, serene, and content. Conversely, if left unchecked and you indulge in the pursuit of material gratification, it will vulgarize your spiritual world and may even lead to moral degradation. A person greedy for material pleasures can never attain inner tranquility. This is, in truth, a form of spiritual self-harm. Therefore, controlling material desires is also an excellent cultivation of nature.

2. The Specific Mental Operations of “Cultivating Nature in Activity”

The principles outlined above are the overarching guide for “cultivating nature in activity” in daily life. Within this framework, there are also specific mental practices to follow in real situations:

(1) “Respond to each situation as it arises, and let it go as soon as you have responded.” This means handling all matters with calm composure, and forgetting them entirely the moment they are resolved — no replaying them later, no dwelling on what has already passed. This works because handling tasks requires sustained mental effort, which keeps the brain in a prolonged state of arousal. If you release the matter quickly once it is done, sympathetic nervous system tension drops, parasympathetic tension rises, and the central nervous system’s inhibitory processes strengthen, letting you return to calm far faster. As the saying goes, “when the mind settles, the nature settles” — this is essential to cultivating nature.

(2) Treat all people and situations with fairness and generosity. Huang Yuanji taught that in daily affairs, you should “measure and allocate fairly, without a trace of worry or calculation.” The phrase “measure and allocate fairly” comes from the Book of Changes; its original meaning is to distribute resources to others equitably, based on their needs. Here, it means handling all matters with impartiality and justice. “Without a trace of worry or calculation” speaks to being open-hearted and tolerant. When you treat others fairly without fixating on personal gain or loss, you will earn their respect and warmth, and your relationships will stay harmonious. This fills the heart with peace and joy, which supports the cultivation of nature.

(3) Practice regular, timely self-reflection. Huang Yuanji taught that as you go about your daily tasks, you should “turn your gaze inward whenever you encounter a situation,” so that “the moment a stray thought or desire begins to arise, even if no one else would blame you, you yourself feel uneasy.” This calls for pausing to reflect on yourself the moment you act, and letting go of selfish thoughts and desires as soon as they surface. This is the mark of deep self-discipline. Over time, this practice continuously purifies the heart and steadies your character and virtue.

In short, if you can respond to each situation as it arises and let it go once it is resolved; treat others with fairness and generosity; and practice timely self-reflection in your daily interactions, you are practicing excellent “cultivation of nature in activity.”

III. On “Cultivating Life in Stillness”

Huang Yuanji explained that the “stillness” in “cultivating life in stillness” does not mean being completely motionless. Rather, it refers to moments when you have no tasks or social obligations to fulfill. In other words, this “stillness” is simply the state of being free from demands in daily life: reading a book, watching television, chatting with family or friends, taking a walk. At these times, the mind is relaxed and at ease, and you can practice the cultivation of life casually and naturally. Huang Yuanji said: “I can, during moments of leisure, whether walking, standing, sitting, or lying down, keep a ray of spirit-light focused downward on the dantian. I make sure that spirit embraces qi, intention tethers the breath, and spirit and qi remain closely entwined, never parting. Gathered in this way without scattering, fused into a single whole, they move freely and lightly back and forth within the dantian. Accumulated day after day, true qi will naturally surge and surround the entire body, inside and out, and the path of the River Chariot will be opened!” This passage clearly points out several key elements of “cultivating life in stillness.”

1. Direct the spirit-light down to the dantian. This practice involves using quiet intention to guide your inner gaze to the dantian (the region around the navel), building a conditioned link between your intention, inner gaze, and the dantian itself. The dantian is where true qi first sprouts and gathers; the Nan Jing (Classic of Difficulties) names it “the source of life-giving qi,” “the gateway of respiration,” and “the root of the twelve meridians.” Combining intention with inner vision directed at the dantian consistently stimulates its qi mechanism, and activates the body’s primal life force. This is the most foundational and essential method in traditional internal alchemy practice. Traditional internal alchemy, however, comes with strict limits on when and where it can be practiced, and requires standardized mental steps. “Cultivating life in stillness” has none of these restrictions. It emphasizes spontaneity and naturalness: during idle moments each day, you only need to let your spirit-light drift down along the Ren meridian to the dantian, with unforced, natural intent. You can practice in short bursts, while watching television, or even while chatting with others. The only requirements are consistency and steady accumulation.

2. Spirit and breath depend on each other, moving back and forth in the dantian. Huang Yuanji taught: “Make sure spirit embraces qi, intention holds the breath… moving freely and lightly within the dantian.” This means linking intention and breath closely together, so they move continuously back and forth in the dantian. Specifically: as you inhale, follow the breath with your intention, letting it drift naturally and gently along the Ren meridian into the dantian; as you exhale, follow the breath with your intention, letting it rise naturally and gently from the dantian up along the Ren meridian. This builds a conditioned link between your intention, breath, the Ren meridian, and the dantian. It is worth noting that physically, inhaled air travels through the trachea into the lung alveoli — it does not, and cannot, enter the dantian. What this practice does is integrate the physical sensations of inhalation (mainly the descent of the diaphragm and outward expansion of the abdominal muscles) into a single, smooth line of movement directed toward the dantian, creating the clear sensation that breath is entering the dantian. Similarly, when you exhale, air leaves the alveoli through the trachea. The practice integrates the physical sensations of exhalation (mainly the ascent of the diaphragm and inward contraction of the abdominal muscles) into a line of movement from the dantian up along the Ren meridian, creating the sensation that breath is rising from the dantian. When spirit and qi are linked in this way, moving freely and lightly within the dantian, they continuously stimulate the qi mechanism of the Ren meridian and dantian, encouraging the sprouting and gathering of true qi.

3. Seize every moment; build steadily over time. Huang Yuanji told his disciples: “When practicing life cultivation this way, how many of the twelve double-hours in a day are truly unavailable to you? It is only that you do not take the practice seriously enough.” It is true that habitual thinking and inertia make most people unaccustomed to this kind of “cultivating life in stillness” amid daily life. For this reason, you need to bring a sense of earnestness to your practice. What is more, “cultivating life in stillness” only deepens your skill and yields real benefits through steady, day-by-day accumulation. As long as you seize small moments each day — whether directing your spirit-light to the dantian, or linking spirit and qi as they move through the dantian — and continue stimulating the dantian’s qi mechanism over weeks and months, “true qi will naturally surge and envelop the entire body, inside and out.” At that point, true qi will rise spontaneously from the dantian, through the weilü (coccyx) along the Du meridian to the crown of the skull, then descend back along the Ren meridian to the dantian. This unbroken cyclical circulation is called opening the path of the River Chariot, also known as the Microcosmic Orbit (xiao zhoutian).

In short, persisting with “cultivating nature in activity, cultivating life in stillness” in your daily life is a complete, accessible form of dual cultivation of nature and life.

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