Following quote from ~ Wikipedia/Wuzhen Pian
Zhang Boduan, or Zhang Ziyang 張紫陽, was a native of Tiantai 天臺 in present-day Zhejiang. After passing the Imperial examination, he began a career as a civil servant, but was banished to the frontier in Lingnan, where he served as a military commissioner. Zhang was later transferred to Guilin and Chengdu, where in 1069 he allegedly experienced sudden realization from a Daoist Master who instructed him in Neidan internal alchemy. Zhang wrote the Wuzhen pian, its appendices, and a few other texts, including the Jindan sibai zi 金丹四百字 "Four hundred words on the Golden Elixer" (tr. Davis and Chao 1940). He was additionally an authority on Chan Buddhism.
Biographical sources agree that Zhang Boduan died in 1082 CE during the reign of Emperor Shenzong of Song, but disagree whether he was born in 983, 984, or 987. Zhang was honorifically called Ziyang Zhenren 紫陽真人, ranking him as a Daoist zhenren 真人 "real/true/authentic person; perfected/authentic person" (the zhen in the Wuzhen pian), one rank higher than a xian 仙 "transcendent; immortal" in the celestial hierarchy.
The Quanzhen School of Daoism originated in the 12th century with the Five Northern Patriarchs (Wang Chongyang and his successors). In the 13th century, Zhang Boduan posthumously became the second of the Five Southern Patriarchs in the so-called Nanzong 南宗 "Southern Lineage", which Boltz (1987:173) refers to as "ex post facto".
In Shaanxi, Hong Kong, and Singapore, there are Zhenren Gong 真人宮 "Real/Perfected Person Temples" dedicated to Zhang Boduan.
Texts
The received Wuzhen pian text contains a preface dated 1075 and a postface dated 1078, both under the name Zhang Boduan. The Daozang "Daoist Canon" includes several textual editions of varying lengths.
The core of the Wuzhen pian comprises 81 poems: 16 heptasyllabic lüshi 律詩 "regulated poems", 64 heptasyllabic jueju 絕句 "stopped-short line" quatrains, and one pentasyllabic verse on the Taiyi 太一 "Great Unity". Both 16 (= 2 x 8) and 64 (= 8 x 8) have numerological significance, the former denotes two equal "8 ounce" measures of Yin and Yang (alchemical allusions for mercury and lead) totaling "16 ounces" (one jin 斤 "catty"), and the latter correlates with the 64 Yijing hexagrams.
Zhang later appended the Wuzhen pian text with 12 alchemical ci 詞 "lyrics" that numerologically correspond to the 12 months, and 5 verses related with the Wu Xing 五行 "Five Phases".
Baldrian-Hussein describes the text.
The verses of the Wuzhen pian are a work of literary craftsmanship and were probably intended to be sung or chanted. They teem with paradoxes, metaphors, and aphorisms, and their recondite style allows multiple interpretations. The verses are widely accepted as an elaboration of the Zhouyi cantong qi, but their philosophical basis is in the Daode jing and the Yinfu jing. Life, says Zhang Boduan, is like a bubble on floating water or a spark from a flint, and the search for wealth and fame only results in bodily degeneration; thus human beings should search for the Golden Elixir (jindan 金丹) to become celestial immortals (tianxian 天仙). (2007:1082)
The Wuzhen pian is one of the major scriptures of Daoist Neidan "Inner Alchemy " and metaphorically uses the vocabulary of Waidan "External Alchemy", which involved compounding elixirs from minerals and medicinal herbs. The text proposes that External Alchemy is unnecessary because the human body contains the essential components. These Three Treasures are jing 精 "essence; refined, perfected; extract; sperm, seed", qi 氣 "vitality, energy, force; vapor; breath", and shen 神 "spirit; soul, mind; god, deity". Through alchemical refinement of bodily jing and qi, one can supposedly achieve integration with one's spiritual shen nature.
张伯端和他的《悟真篇》 This is an overall account of Zhang Boduan and his book "Understanding Reality" WuZhen Pian by Zhang Zhenguo
作者：张振国
Link ~ Chinese Text Only http://www.wenhuacn.com/zhexue/article.asp?classid=25&articleid=1822
四、内丹修炼的实践 The 4th Section - Neidan Cultivation Practices:
现在对《悟真篇》的内丹修炼作些归纳性的介绍：《悟真篇》诗词九十九首没有提及下手功夫，估计他都是口授给学生，这和道家道教不轻泄天机的习惯有关。 但从《金丹四百字》、《玉清金笥青华秘文金宝内炼丹诀》我们看到了口授的有关下手功法。 所以归纳起来张伯端丹法有（一）筑基；（二）炼精化气；（三）炼气化神；（四）炼神还虚。 这四个阶段有人把它分为筑基是道术，后面三个阶段是仙术。
筑基阶段命性合炼。 开始时，选择适合自己修炼的时间和场所，根本不必追求“空山静室”。 端坐、平视、双眼微闭、两手虚握太极，顺着呼吸的自然起伏，使自己的气息沉到下丹田，即脐区。 这时自我感觉应当是很松很静。 心静至神静的过程称守一，也就是意守下丹田，重心也应保持在下丹田。 觉得丹田气足了就要准备通关，当然这个气还是后天之气。
通三关，即打通背后三关。 气从尾闾处升起，使它慢慢上升，这是通尾闾关。 气运至后背，几乎与心脏等高的地方，称之谓夹脊关，气容易从此处通过。 气运到后颈脑下与口相对应的玉枕关时，道路不通畅，需要花大力气慢慢通过。 如果通过太快，气容易上冲而至偏差。 从尾闾到头顶泥丸宫，（一说）再到上嘴唇处，称逆运督脉。 由泥丸宫往下，（一说下嘴唇）经过印堂鼻窍即鹊桥，再经十二重楼，即喉管进入绛宫，即中丹田，下行至下丹田即通任脉。 任督二脉通，这时运气不运药，故只能称通脉或称转轱辘，如果运转中有了药，那就得称小周天了。 通与不通，全在于意念的运用，凭意念去体察。 如果有气感、有热的感觉，则说明任督已通。 任督二脉是八脉的枢纽，任督二脉通了，其他六脉也随之而通，（如果有药其中，则为大周天）全身也就通畅无阻。 筑基的过程是有为的，运的都是后天之气。 筑基目的是补人体亏损，活络经脉，通气血。
筑基的关键是要处理好气息。 人生全靠一口气，日常呼吸，呼出时，小腹内缩；吸进时，气下沉，小腹微有上升与突起，做到细长无声，这称调息。 通任督时要学会呼出时连同小腹突起，吸气时小腹内缩，即靠意念持内气沿着督任二脉循环呼吸，这叫调真息，也称橐籥功夫。 开始阶段可以用调息方法，使自己入静，但要真正通任督二脉必须学会逆呼吸，即当外气入腹时真息从腹底沿督脉上升头部百会穴；外气从鼻子呼出时真息从百会穴沿着任脉下降到腹底。
炼精化气阶段，内丹功法称初关。 运行的线路和筑基时一模一样。 这个阶段的主要任务是在筑基的基础上进一步锻炼精气神，达到元精元气与神合凝生成药，也称炁。 如果说筑基阶段以炼气为主，气在任督二脉不断循环运行，那么炼精化炁是指药沿着任督二脉循环运行，称运河车，运行中使药不断纯化。 过尾闾关时需要细步慢行，如羊驾车；经过夹脊关时象鹿驾车，可以大步急奔；过玉枕关时，通道较小，要象牛驾车一样用力猛冲。 从泥丸宫下行要结合沐浴和退符，使得到初步凝练的药归于丹田。
上药三品，神与气精，其实精气神三者是并立的，根据内炼的不同层次和位置分别冠以元气、元精、元神。 筑基使人增加元气。 炼精化炁就是让精气神进一步合炼。 起始阶段合炼出来的称外药，外药是生而采的，即筑基阶段在气海里贮满了元气，在静极一动的时候就表明活子时到来，意味着外药生成，这时就要开始采药。 药生成于西南即腹部。 采取以后就要封固在丹田。 封固的目的在于继续炼药，使它越来越纯。 元神运行到一定程度就会与已经积蓄的元炁在下丹田交会，产生一种比外药更纯的真种子，不采它，它永远是气的一种，只有采了它，它就能迎合外药成为“炁”，结成丹母。 有了丹母才能归根复命，所以炼精化炁阶段实际上就是“三归二”的过程。
要做到“三归二”就要运河车，这是一个比喻，在通关的基础上将运气改为运药，就是运河车。 羊车细步慢行，鹿车大步急奔，牛车用力猛冲，过了三关可以直上泥丸宫，由泥丸宫沿任脉而下丹田，这就是采取药物行周天之法，我们称之谓小周天。
炼精化炁阶段鼎炉的作用不可忽视。 《悟真篇》绝句第一首“先把乾坤为鼎器，次将乌兔药来烹”开宗明义，点明鼎器的位置。 鼎在乾，即在头顶泥丸宫，为阳，也称阳鼎。 器在坤，即在下丹田，为阴，也称阴炉。 鼎器的作用就是为药物锻炼提供场所。 炼精化炁以上丹田为鼎，以下丹田为炉，这叫大鼎炉。 乌为元神，兔为元精。 脐下起火，将采到的外药沿着任督升降，也称烹炼。 药运至炉称归炉，也就是元精元神和土三家相见，生成丹母，即大药，至此完成“三归二”的修炼。 绝大多数修炼者只能修持到这一程度，因此要在筑基和初关上狠下工夫。 否则无法进入下一阶段的修炼。
炼炁化神是神与炁（丹母）合炼，诞生圣胎，也就是婴儿，完成“二归一”的修炼，一般称之为中关。 步骤为凝神炁穴、采大药（丹母）、炼服大药、养药、结丹。 神与气交产生外药，内药采而生，然后与外药凝为大药。 大药也是采而生，再经过一段时间，一般说七日，可以成胎。 修炼方法强调呼吸自然，不必靠意念，只要凝神入定，目光内视观照中丹田。
通奇经八脉的功夫属于大周天功夫。 这一理论首先由张伯端提出，明朝的《性命圭旨》发挥了这一理论，《性命法诀明指》完善了奇经八脉的理论和修炼方法。 其法是由尾闾到头顶中通督脉；由头顶从前面降至生死窍通任脉；由生死窍到气穴，分二路至后腰眼，通带脉，再到两腋窝定位，然后到两肘外，为通阳腧脉；由手心走至阴腧脉，双双回到胸前，再由胸前降至带脉，合归一处，共同回到生死窍，然后上升至心下绛宫定位，这就是通冲脉，注意不能超过心的高度；下降至生死窍分开，双走两腿外，为通阳蹻脉；然后直至脚底涌泉穴，回升到两腿内侧，是为通阴蹻脉；过生死窍，上升气穴定位，由气穴降至生死窍定位。 （参见《历史上的炼丹术》）
炼神还虚阶段是内炼的最高阶段，称上关或九年关。 这个“九”是我国古代汉语中最高的阳数，在这里表示要花很多的时间才能炼成由一归无的性功。 归无就是归道或称归无、归根、明心见性。 《悟真篇》绝句五十一首：“万物芸芸各归根，返根复命即常存”，群阴剥尽才能归根，跳出樊笼才能常存。 要做到这一点，必须将阳神搬移到上丹田。 一般说来，上丹田是炼阳神和阳神所居的地方，中丹田是元炁所居地方，下丹田是元精所居的地方。 阳神上移就是要将在前面三个阶段的基础上炼就的圣胎送至上丹田，功夫不在通关，运河车，而全在于处虚无之境，以虚无之心炼虚无之性情，达到常定常寂，感而遂通，出生入死，圆通无碍，彻底解脱，似与天地永存。 这个时候万法皆空，万宗皆同，真如诗中所说“如来妙体遍河沙，万象森罗无碍遮。会得圆通真法眼，始知三界是吾家”。 性命双修，儒佛道兼修，但归根结底还是落实在形神一致，形神相依、留形驻世而求长生的道家的生命观上。
My teacher had relayed to me a really good summary of the whole book, some of it's key ideas and points, and quotes from the essay. I have to write almost entirely from memory so I'm sort of paraphrasing and adding in my own descriptions.
So throughout my following texts, translations, and interpretations-- Any mistakes are strictly my own. And they're not intended to be an exhaustive description or portray the reality of all Daoist practices or be a direct translation of the various sources. Just a general summation of the theories and intended to be a starting point, or rather, hopefully to persuade one from thinking too much about it all and instead just practice Baguazhang.
[In the texts they talk of the 離卦 Lí Guà ☲ which represents Fire (火 Huǒ) and the Heart-Mind Spirit (心神 XinShen) or consciousness of our mind.
And the 坎卦 Kǎn Guà ☵ which represents Water (水 Shuǐ) and the Kidneys, Essences (精 Jīng), and the true knowledge of the 道 Dào.
The Fire is naturally above the Water both in our bodies (the Heart is above the Kidneys) and in nature as Fire rises up and disappears into the Heavens and Water flows down to the lowest spots of the Earth.
In the natural order of things our spirit comes from Heaven (天 Tiān / 乾卦 Qián Guà ☰) and is affected by the realities of the World or Earth (地 Dì / 坤卦 Kūn Guà ☷) which in turn affects our minds and we go further and further away from the 道 Dào.
In Internal Cultivation we seek to reverse this by figuratively putting the Water above the Fire and allow the Water to cool down the Fire/ Heart-Mind's Desires.
Or in other words we take the 阳 Yáng line from the middle of Water Trigram ☵ and put it in the middle of the Fire Trigram ☲ to replace it's 阴 Yīn line and make the Heaven Trigram ☰ and allow the true knowledge of the 道 Dào to control the Heart-Mind (心神 XinShen).]
[Below I've translated part of the article/ essay written by 张振国 Zhang Zhenguo that discusses Zhang Boduan's book, "The Wu Zhen Pian". This text was relayed to me by my teacher and it really sums up the entire theory of Daoist Cultivation in the Chinese Martial Systems and Baguazhang in particular. Without hearing this text quoted I know that my understanding would still not be complete, so I hope that this quick translation benefits the people who are reading this and maybe helps them to make sense of their own understanding of Daoist Cultivation Practices.]
四、内丹修炼的实践 {The 4th Section - Neidan Cultivation Practices:}
现在对《悟真篇》的内丹修炼作些归纳性的介绍：《悟真篇》诗词九十九首没有提及下手功夫，估计他都是口授给学生，这和道家道教不轻泄天机的习惯有关。 但从《金丹四百字》、《玉清金笥青华秘文金宝内炼丹诀》我们看到了口授的有关下手功法。 所以归纳起来张伯端丹法有（一）筑基；（二）炼精化气；（三）炼气化神；（四）炼神还虚。 这四个阶段有人把它分为筑基是道术，后面三个阶段是仙术。
{"The Wu Zhen Pian"
The Daoist Cultivation Texts were written in short poems. This essay will try to present a clear understanding and true nature of the practices:
"The Wu Zhen Pian" consists of 81 poems designed to introduce and start a student on the path. It's written so that the student could chant the poems and memorize them. It was a habit of the Daoists and schools of Daoism to not easily divulge the secrets of Internal Cultivation. However, the "Building the Golden Container described in 400 Words" and the "Jade Emperors Secret Cultivation of Youth and Immortality", have been well looked after and the methods passed down orally. Therefore we can deduce and bring together the old teachings of our ancestors and openly lay out the secrets:
1- Building a Foundation; 2- Refining Essence (精 Jīng) to transform it into Energy (氣 Qì); 3- Refining Energy (氣 Qì) to transform it into Spirit (神 Shén); 4- Refining Spirit (神 Shén) to Return it to the Void (虛 Xū). These Four Stages are what allow people to divide into basics the methods of obtaining the Dao. The 4th Stage consists of the first 3 Stages going in reverse to achieve spiritual health and long life.}
筑基阶段命性合炼。 开始时，选择适合自己修炼的时间和场所，根本不必追求“空山静室”。 端坐、平视、双眼微闭、两手虚握太极，顺着呼吸的自然起伏，使自己的气息沉到下丹田，即脐区。 这时自我感觉应当是很松很静。 心静至神静的过程称守一，也就是意守下丹田，重心也应保持在下丹田。 觉得丹田气足了就要准备通关，当然这个气还是后天之气。
{Stage 1 - Building a Foundation; or Refining the Nature of Life. In the beginning pick a time and place to do your Cultivation Practices. This doesn't have to be alone on a mountain top, just alone anywhere will suffice. Sit upright and find the serenity. The two eyes look down and are almost closed. Both hands are closed into natural, hollow fists. Follow the movements of your breathing as the breath is naturally rising up and then back down. Allow the breath to fully sink all the way down to the 丹田 Dāntián (the area below the navel). At this point you should begin to feel your 'True Self' (自我 Zìwǒ) become very relaxed and calm. The Mind (心 Xīn) is calm and the Spirit (神 Shén) is calm. And through this process they're balanced and function as one [心神 Xīnshén] and then they keep watch/ stand guard over your outside surroundings. We then use the tool of our Mind: the 'Intention' (意 Yì) to focus and keep watch/ stand guard over our 丹田 Dāntián and the 'Center of Gravity' (重心 Zhòngxīn) which is right under the 丹田 Dāntián. This focusing will consciously acquire an Energy (氣 Qì) in the 丹田 Dāntián and is necessary for preparing to move. Of course [at this stage] the Energy (氣 Qì) will still only be 'Acquired Energy' (后天氣 Hòutiān Qì).}
[This text is describing Daoist Austerity/ Neidan Practices. In the Martial Systems the 'Building the Foundation' Practices are done while Standing as we are working to develop Internal and External strength. Not to mention that in order to do the Sitting Practices one would have to be used to sitting on the ground by having done it almost everyday of their life or else the stagnation of blood and energy in the legs would probably negate any potential cultivation. Even when one is comfortable in a sitting position the Daoists of the past often had to take herbs like 丹參 'Danshen' to promote the flow of blood in the legs. So on the martial side we start building the foundation using 'Martial Standing' practices, where our 'Intention' (意 Yì), like in the sitting practices above, is also being focused on the 丹田 Dāntián but our eyes are kept open and looking at the hand(s).]
通三关，即打通背后三关。 气从尾闾处升起，使它慢慢上升，这是通尾闾关。 气运至后背，几乎与心脏等高的地方，称之谓夹脊关，气容易从此处通过。 气运到后颈脑下与口相对应的玉枕关时，道路不通畅，需要花大力气慢慢通过。 如果通过太快，气容易上冲而至偏差。 从尾闾到头顶泥丸宫，（一说）再到上嘴唇处，称逆运督脉。 由泥丸宫往下，（一说下嘴唇）经过印堂鼻窍即鹊桥，再经十二重楼，即喉管进入绛宫，即中丹田，下行至下丹田即通任脉。 任督二脉通，这时运气不运药，故只能称通脉或称转轱辘，如果运转中有了药，那就得称小周天了。 通与不通，全在于意念的运用，凭意念去体察。 如果有气感、有热的感觉，则说明任督已通。 任督二脉是八脉的枢纽，任督二脉通了，其他六脉也随之而通，（如果有药其中，则为大周天）全身也就通畅无阻。 筑基的过程是有为的，运的都是后天之气。 筑基目的是补人体亏损，活络经脉，通气血。
{'Opening the Three Gates' (通三關 Tōng Sān Guān) is opening up, or removing the blocks located at the three gates in the back. Energy begins to move by moving [tucking under] the tailbone, which causes the Energy to slowly ascend and pass through the First Gate in the lower back [Mingmen point]. Energy can then move up the back the to the Middle gate in the spine, which is about even with the heart and also called the 'Spine Gate'. Energy than moves up to the back of the neck where it meets the base of the skull, about level with the mouth, called the 'Jade Pillow Gate' (玉枕關 Yùzhěn Guān). In order for Energy to follow the path up through the gates one must vigorously but slowly move Energy up it. In the event of Energy rushing too quickly to the top there might be 'Deviation'. The complete path is from the tailbone up the spine, through the neck. Then into the head to the Pituitary gland ('Mud Pill Palace'), then forward to 'Yintang point' which is between the two eyes and right above the bridge of the nose [also associated with the pineal gland], then downward jumping from the roof of the mouth to the tip of the tongue, down through the throat to the 'Middle Dantian', then traveling down the 'Conception Meridian' (任脈 Rèn Mài), and finally returning to the 丹田 Dāntián.
The 'Conception Meridian' (任脈 Rèn Mài) and 'Governing Meridian' (督脈 Dū Mài) then move Energy out to all the Meridians which is also known as 'Turning the Wheel' (轉軲轆 Zhuàn Gūlù). Because of this you actually start to obtain some real increase in one's basic level of health. And also understand what is called the 'Small Circuit' (小周 Xiǎo Zhōu). Being able to then just use one's Intent (意 Yì) to think of moving or not moving the Energy is the goal. And in turn using what your Intent (意 Yì) tells you to gain further experience.
When feeling the movement of Energy (氣 Qì) it must be accompanied by a feeling of warmth, because the 'Conception Meridian' (任脈 Rèn Mài) and 'Governing Meridian' (督脈 Dū Mài) must also be flowing. The 'Conception Meridian' (任脈 Rèn Mài) and 'Governing Meridian' (督脈 Dū Mài) are the hub and source of flow to the Eight Meridians and subsequently the other Six Meridians. (This flowing of all 16 Meridians is also known as the 'Greater Circuit' (大周天 Dà Zhōutiān). Where the whole body is moving freely without obstructions.
Build the foundation to start the real process; start the process and you will begin to see real progress happening and have a greater understanding of the movement of energy in the body, and have the key to obtaining 'Acquired Energy' (后天氣 Hòutiān Qì). The goal of the Foundation Practices are so one's body is no longer functioning from a deficit but to now have a surplus of energy flowing through the meridians and blood vessels.}
筑基的关键是要处理好气息。 人生全靠一口气，日常呼吸，呼出时，小腹内缩；吸进时，气下沉，小腹微有上升与突起，做到细长无声，这称调息。 通任督时要学会呼出时连同小腹突起，吸气时小腹内缩，即靠意念持内气沿着督任二脉循环呼吸，这叫调真息，也称橐籥功夫。 开始阶段可以用调息方法，使自己入静，但要真正通任督二脉必须学会逆呼吸，即当外气入腹时真息从腹底沿督脉上升头部百会穴；外气从鼻子呼出时真息从百会穴沿着任脉下降到腹底。
{The pivotal point on which the 'Building the Foundation' Practices rely is on the breath. One's whole life depends upon a single breath. Everyday you have to breathe. Every time you exhale the abdomen sucks in. Every time you inhale the (氣 Qì) sinks back down. In the exhale there should be an obvious and sudden rising upward of the abdomen. And the inhale should be practiced to be fine and long so that it's silent. This is called 'Harmonizing the Breath' (調息 Tiáo Xī). One must then learn to time the movement of the breath with the movement of the Conception Meridian (任脈 Rèn Mài) and Governing Meridians (督脈 Dū Mài). The sudden exhale with the movement of energy going up the Governing Meridian (督脈 Dū Mài). The timing of the inhale while energy is withdrawing back to the inside, in harmony with the Conception Meridian (任脈 Rèn Mài). A single, quick thought to time the movement of the two meridians with the breathing. This is then called 'Harmonizing the True Breath' (調真息 Tiáo Zhēn Xī) a.k.a. 'The Skill of Playing the Flute from Both Ends' (橐籥功夫 Tuó Yuè Gōngfu).
This initial stage of 'Harmonizing the Breath' can also be a means to help oneself enter into a state of calmness but it's important to not be so calm that you stop the movement in the Du and Ren meridians and their coordination with the breath. Meaning the breath must still fully exit out and enter back in to the abdomen and the energy in the 督脈 Dū Meridian rise up to the top of the head and make it to 'Hundred Meetings Point' (百會穴 Bǎi Huì Xué) on the Ren Meridian while the breath is being exhaled to the outside through the nostrils. Then the 'True Breath' (真息 Zhēn Xī) comes back in from 百會穴 Bǎi Huì Point and the breath inhaled through the nose, coming down through the 任脈 Rèn Meridian, arriving at the bottom of the abdomen.}
炼精化气阶段，内丹功法称初关。 运行的线路和筑基时一模一样。 这个阶段的主要任务是在筑基的基础上进一步锻炼精气神，达到元精元气与神合凝生成药，也称炁。 如果说筑基阶段以炼气为主，气在任督二脉不断循环运行，那么炼精化炁是指药沿着任督二脉循环运行，称运河车，运行中使药不断纯化。 过尾闾关时需要细步慢行，如羊驾车；经过夹脊关时象鹿驾车，可以大步急奔；过玉枕关时，通道较小，要象牛驾车一样用力猛冲。 从泥丸宫下行要结合沐浴和退符，使得到初步凝练的药归于丹田。
{The 2nd Stage is called 'Refining Essence (精 Jīng) and transforming it into Energy (氣 Qì)'. In the Daoist Internal Cultivation Methods (内丹功法 Nèidān Gōng Fǎ) this is also called 'Passing through the First Gate' (初關 Chū Guān). 'Building the Foundation' practice's goal is to have the energy move through the same circuit exactly the same way every time [without deviation]. This Stages goal and primary mission is to build the base for the later Stages and further strengthen and temper the 精 Jīng, 氣 Qì, and 神 Shén and have the Original Essence (元精 Yuán Jīng), the Original Energy (元氣 Yuán Qì), and Spirit (神 Shén) working in unity and concentrating to form the 'Elixir of Life' a.k.a. our 'Vitality' (炁 Qì).
If the most important point of 'Building the foundation Stage' is to Refine Energy (氣 Qì) and have it endlessly circle through the Du and Ren meridians. Then this Stage is working to further Refine the Essence (精 Jīng) and transform it into 'Vitality' (炁 Qì). Which also then follows behind the movement of Energy through the Du and Ren meridians and their continuous Circuit. The body now becoming more like a generator, or a machine. This machine is then constantly generating and transforming this Elixir in the center of the body (Dantian).
Now, in order to 'Open the Three Gates' one begins at passing through the first/ 'Tailbone Gate' by pulling under the tailbone then carefully take a step and start to walk slowly around like a Goat pulling a cart. When working at passing through the 'Middle/ Spine Gate' one begins to move a little quicker like a Deer pulling a cart, where you're taking large strides, rapidly moving forward. Then, Passing through the 'Upper Gate', the road/ path is now comparatively narrow and you must be more like an Ox pulling a cart, physically exerting and charging forward. Then finally, cooling down, slow down the walking and you let the energy flow downward from the pituitary gland (Mud Pill Palace), joining with and immersed in the calming of the breath. Slowing down the breathing combined with the slowed stepping. As the stepping and breathing is slowed the Elixir (炁 Qì) is gradually brought back into the 丹田 Dāntián.}
[The above is essentially how a 'Circle Walking' / 'Circle Turning' Session is done in Baguazhang. Opening the Three Gates can also be done more vigorously in the Palm/ Direction Changes and then also when practicing 'Striking Drills', only after one properly learns to use 'Bolang Jin' (Crashing Wave Power) of the spinal column.]
上药三品，神与气精，其实精气神三者是并立的，根据内炼的不同层次和位置分别冠以元气、元精、元神。 筑基使人增加元气。 炼精化炁就是让精气神进一步合炼。 起始阶段合炼出来的称外药，外药是生而采的，即筑基阶段在气海里贮满了元气，在静极一动的时候就表明活子时到来，意味着外药生成，这时就要开始采药。 药生成于西南即腹部。 采取以后就要封固在丹田。 封固的目的在于继续炼药，使它越来越纯。 元神运行到一定程度就会与已经积蓄的元炁在下丹田交会，产生一种比外药更纯的真种子，不采它，它永远是气的一种，只有采了它，它就能迎合外药成为“炁”，结成丹母。 有了丹母才能归根复命，所以炼精化炁阶段实际上就是“三归二”的过程。
{The advanced levels of Refining and developing the 'Elixir' consists of using the Spirit (神 Shén) and Energy (氣 Qì)/ Essence (精 Jīng). In actuality, at this level, these three exist side by side. As there is Original Energy (元氣 Yuán Qì), Original Essence (元精 Yuán Jīng), and Original Spirit (神元 Yuán Shén).
In the 1st Stage- 'Building the Foundation' is used to increase the practitioner's Energy (元氣 Yuán Qì).
In the 2nd Stage- Refining the Essence (精 Jīng) to transform (化 Huà) it into 'Vitality' (炁 Qì) will then permit the 'Three Energies' (精氣神 Jīngqìshén) to all be Refined at the same time. In the beginning of this stage the whole body is refining and bringing the 'Elixir' to the outside/ exterior. The key point is to grow and gather the 'External Elixir'. At this point the 'Building the Foundation' Stage should have already completely filled up the Dantian. Before you initiate a movement the body should be capable of being extremely still. The when you move it's extremely fast and quickly comes alive. The whole body can move extremely fast because the energy is already there as it's now everywhere throughout your body and there's no gap between the Intent (意 Yì) to move and the movement of energy. This ability will signify that your 'External Elixir' is fully developed. At this point you can begin to work on the next stage of gathering more and more internal 'Elixir', and progress on to the 3rd and 4th Stages.}
[After these 2 Stage one's Martial Abilities will be properly developed and continue to be gradually increased with each practice session. The 'Vitality' (炁 Qì) throughout the whole body, (the whole body is now like a Dantian or container) which makes the body more like forge or an oven surrounding the 'Internal Fire' and the further Stages are for developing the "Three Energies' (精氣神 Jīngqìshén) Returning to Two", then the "Two Energies Returning to the One" and finally the "Spirit Returning to the Void (虛 Xū)" and deals more with the spiritual/ mental side of the Cultivation Practices.]
[So to sum up - While practicing, our Mind (心 Xīn) is aware of what's going on outside of our bodies, preferably without too much distraction happening in the environment but aware enough just in case a real interruption occurs. We use our Intent (意 Yì) to distract our Mind (心 Xīn) from wandering by using our Intent (意 Yì) to solely focus on the Internal Work happening on the inside. It has to multitask: part of it's at the 丹田 Dāntián; part of it's on the hands; then part of it is going through the checklist of requirements-- Is the crown of the head at the top, chin tucked under, tip of the tongue pressing up behind the hard palate, neck lengthened and slightly angled forward then held strong to close-off 'Da Zhui' Point, collar bones relaxed, shoulders dropped, elbows hanging down, chest concaved while back of the chest is expanded outward, tailbone pulled/ tucked under by using the muscles on the front of the body, the perineum and whole pelvic basin is contracting upward, the lumbar part of the spine rounded-out towards the back, abdomen is full and slightly rounded out to the front, meanwhile the area of the Belt meridian is contracting back in to counteract the inside of the abdomen pressing outward, the knees are bent, the ten toes grasping the ground so that 'Yongquan/ Kidney 1' point in the center of the foot is slightly lifted, etc.]
[By using our Intent (意 Yì) to focus on just the work at hand we naturally enter into a meditative state where our Mind (心 Xīn) is clear and empty (無 Wú a.k.a. 無心 Wúxīn). Using our Intent (意 Yì) to go through the mental checklist of requirements is kind of like when you're lying in bed before you go to sleep and mentally checking if all the doors and windows in your house are secure. In the beginning of one's practice their body is like just having moved into a new house. It takes time to get familiar with it, but after getting used to living in the new house the act of securing it and the mental checklist becomes like a habit. So in the practice the mental checklist can be done very quickly and efficiently so that our Intent (意 Yì) can spend more time just focusing on the 丹田 Dāntián.]
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Above I only translated the first 6 out of 11 paragraphs in the 4th section (out of 6 sections total) from Zhang Zhenguo's essay.
Really all 4 Stages of the Neidan practices are ultimately achieved and applicable to and were incorporated into Baguazhang.
于时，张伯端指明修炼的关键在于阴阳得类和调停火候，技巧在于坎离颠倒，最高境界是玄珠成象、返本归原，最终目的是“寿永天地”。
{Zhang Boduan believed the key points in Daoist Internal Cultivation rely on using 'Yin and Yang' combined with the 'Regulating and Controlling of Heat in the body' via using 'The Skill of turning the Kan and Li [Trigrams] upside down'. While the highest levels of Cultivation are 'Obtaining the [proverbial and extremely rare] Black Pearl of the mind' [The Black Pearl representing true 'Wisdom' (智 Zhì)], 'Returning the core processes back to their original state', and ultimately living a long life on earth and in heaven.}
[The 離卦 Lí Guà ☲ is associated with Fire (火 Huǒ) and the Heart-Mind Spirit (心神 XinShen) or consciousness of our mind. The Heart-Mind can have a tendency to be rash and act like a wild horse in a stable where it's behavior is only injuring itself.
The 坎卦 Kǎn Guà ☵ is associated with Water (水 Shuǐ) and the Kidneys and Essences (精 Jīng) and the is the 'Wisdom' (智 Zhì) to control the rashness of the Heart-Mind and the 'Willpower/ Ambition' (志 Zhì) to set out on the course of Self-Cultivation and follow it through to the end.
The Fire is naturally above the Water both in our body (as the Heart is above the Kidneys) and in nature as Fire rises up and disappears into the Heavens and Water flows down to the lowest spots of the Earth.
Stage 1 "Building the Foundation" is essentially 技巧在于坎离颠倒 "The Skill of turning the Kan and Li [Trigrams] upside down" which is achieved by building up the Dantian and figuratively putting a pot of water over the fire to control the heat and produce Steam/ Original Energy (元氣 Yuánqì) from the boiling of water. This stage is using non-movement or Stillness of the external body to build up an excess of Energy throughout the body.
Stillness (靜 Jìng) is represented by the 艮卦 Gèn Guà ☶ because it is associated with the tallest mountains that are high up above the treeline where nothing grows.
Stage 2 "Refining Essence into Elixir" is building upon that foundation by now using 'Movement' to further circulate the Original Energy (元氣 Yuánqì) through the Ren and Du meridians which then combines with the Original Essence (元精 Yuán Jīng) and Spirit (神 Shén) to produce a stable form of Energy called 'Vitality' (炁 Qì) or the 'Elixir'. Then using the movement of 'Vitality' (炁 Qì) to build and strengthen the body from the inside-out. An Internal 'Iron Body' is gradually built where the flesh, muscles, tendons, and bone become solid and strong like the bricks that house a Forge (鎔爐 Rónglú) or rather the 煉丹八卦爐 Liàndānbāguàlú (Eight Trigram Furnace for Cooking the 'Elixir of Life').
Movement (動 Dòng) is represented by the 震卦 Zhèn Guà ☳ which is associated with thunder and lightning, where the quick flash of lightning and loud crack of thunder shocks and startles one to move and the Zhèn Trigram is located in the East where the Sun rises and gives life to plants, trees which create the oxygen for all things to live and grow.
Movement and Stillness need to be controlled in the body by the 巽卦 Xùn Guà ☴ (which is associated with the wind) and by the 兌卦 Duì Guà ☱ (which is associated with the lowlands or swamps).
Too much Movement (震卦 Zhèn Guà) and it becomes like a fast wind that blows uncontrollably through the body, drying it out. So the Movement needs to be balanced out by the Sinking (沉 Chén) downward of the 兌卦 Duì Guà.
Too much Stillness (艮卦 Gèn Guà) and it can be sunk down too low and stagnates into a murky swamp. So 'Stillness' needs to balanced out by using Wind (巽卦 Xùn Guà) and it's ability to Soar (腾 Téng) upward to help move and to slightly dry out the wetness. The inside of the body needs to be a balance between Moving and Stillness; and a balance between wet and dry.
Stage 3 "Refining Energy into Spirit" is using the 乾卦 Qián Guà ☰ a.k.a. the 陽鼎 Yáng Dǐng (the Yang Cauldron; Lí ☲ changed into Qián ☰) above and the 坤卦 Kūn Guà ☷ a.k.a. 陰爐 Yīn Lú (the Yin Furnace; Kǎn ☵ changed into Kūn ☷) below. The Original Spirit (神元 Yuán Shén) is like a Crow that can live a long calm life. While the Original Essence (元精 Yuán Jīng) is like the short and quick life cycle of a Rabbit. In the Foundation Stage one works to turn the heat down where now, in this Stage, the heat needs to be turned back up to simultaneously transform the excess Original Energy (元氣 Yuánqì) into 'Vitality' (炁 Qì), but still promoting/ keeping the Original Essence (元精 Yuán Jīng) intact, and transforming 'Vitality' (炁 Qì) into more Original Spirit (神元 Yuán Shén). "3 Returning to 2".
Stage 4 "Refining Spirit (神 Shén) to Return it to the Void (虛 Xū)" Refining 'Vitality' (炁 Qì) and transforming it into Spirit (神 Shén) is combined into one. Called "2 Returning to 1" in Daoism. The External and Internal Elixir are extremely strong and the thoughts are quieted and the spirit is focused inward on the Middle Dantian. At this stage the body is strong and healthy so work on the mental side is the focus.]
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