Su Shi said in a letter to his good friend Wang Dingguo, "Some enlightenment. There was a servant in Yangzhou who stayed on the land for more than ten years. The north is ruddy and there is no miasma. Just grinding your feet and ears. This law will be enforced by the state itself, so please do more. " * * * As an auxiliary means of promoting qi circulation, it will make qi circulation more effective. In this letter, Su Shi mentioned his brother Su Zhe's internal strength, and his admiration and envy were beyond words. He said, "Zi came to Sean yesterday. His face was moist and his eyes were very different. At night, his lungs and abdomen rumble like thunder. What he does is what we often talk about, but this gentleman is interested in energy conservation. " Su Shi believes that his disciples' ambition and practice are the reasons for his success in Taoism, so anyone who wants to learn Taoism must have determination and practice persistently, otherwise it will be difficult to achieve anything. It can also be seen from this letter that Su Shi is against sexual intercourse of some sects in Taoism. He said, "Those white and green ones are foxes in the fire house, and they are all willing to look with deep eyes." Wang Dingguo, whose real name is Wang Gong, is the grandson of Wang Dan, the prime minister of the true dynasty, and his father is one of the four admonitions of Injong. Born with a silver spoon in his mouth and a dude, he is bound to be unconstrained in matters of men and women, so Su Shi reminds him from time to time. Su Shi also took pains to remind him in another letter, saying, "Some enlightenment. Binzhou must be thin and miasma, and people who don't know this can deal with it, so can they be healthy physically and mentally? The country will not care about life, and servants will no longer worry. But the fear of amorous feelings can still make the mind feel the external evil with emptiness and timidity? This is stupid and emotional. May you think deeply about the importance of paying first and feel sorry for yourself. Since I used to be diligent in teaching and taking food, I should redouble my efforts now. I wonder if I can stay in your house if I have it? " In another letter to Wang Gong, Su Shi said: "I know how to keep in good health, but I also feel that I have not gained much. Everyone who sees me is different. Several years have passed, and I am already on the wind. ..... Not long after, in the winter of solstice, I borrowed three Taoist temples in Tianqing. Yan sat in it and thanked the guest for forty-nine days. Although I can't be as silent as a bow, I often look back at the door and want to be deep. " "Before the book, lest the country can't love itself and add luster, I would like to taste this book on the right. ..... but now it's getting harder and harder to be tempted. And ordinary people are depressed and bored. Set people in strange countries, don't attack this country. Knowing each other very well, I feel that my words are not straight, and I am afraid to know. I will not be surprised tomorrow. " "At this time, the book is just three drums, and the frost in front of the house is full. I want to know this. Words are endless, but it is just a guarantee. " "I don't want to say it. I have to be sure. I can't say it one by one." "It's not the turn, but it must be guaranteed."

Su Shi discusses how to keep in good health here, mainly by borrowing the cultivation methods in Taoism. The abstinence style he mentioned is mainly from the perspective of health preservation. He did not raise "being stingy" to the height of enlightenment, but prepared for his future comeback. This meaning is obvious from his "I wish you pay attention to your family first". It can also be seen from Su Shi's philosophical thought that he only opposes indulgence and does not advocate abstinence. So his warning to Wang Gong was only about sex, telling him not to do this and not to be close to women. This attitude is different from Buddhism and Taoism and Cheng Yi. Buddhism and Taoism tend to be ascetic, and Cheng Yi takes a strict attitude towards lust, which is different from Su Shi's popular attitude. Su Shi's view of lust is based on the theory of emotional nature. These views have been discussed in the previous chapter and will not be repeated here.

The focus of discussion here is how Su Shi can improve his quality through Taoist cultivation. Su Shi said in his last letter: "Soon, in the winter, I borrowed three Taoist temples of Tianqing, and Yan sat in them for 49 days to thank the guests. Although I can't be as silent as a bow, I often turn my back on my family and think it will be beneficial. " Su Shi sat quietly in the clear field of vision, closing his eyes and looking back. This is a fetal interest. Close your eyes and look back at your abdomen. He wrote in "Six Princes and Two Rhymes" (IV): "There is nothing to say, but the light shines on this body." It is also related to fetal breathing. Su Shi spoke highly of this method, thinking that "the prescription of health preservation is based on fetal interest, but it is solid."

It can be seen from Su Shi's article "Fetal Breathing Method" that his practice of fetal breathing method was greatly influenced by Sun Simiao. He said: "I have been thinking deeply recently and it seems that I have gained something. I'm afraid so because I read the fifth chapter "Regulating Qi" in Sun Zhenren's "Health Door". It said briefly: "The way to keep the spirit in harmony with God is to keep the room secret, close the door and get a bed and a warm seat. The pillow is two and a half inches high. His body bends backwards, his eyes are closed between his chest and diaphragm, and a feather is stuck in his nose. After three hundred breaths, I heard nothing, saw nothing and thought nothing. In this way, cold and heat can't invade, and bee stings can't be poisonous. The life expectancy is 360 years. This neighbor is also a real person. "This passage is the key, I will study it carefully. Since the clouds hold their breath in the chest diaphragm, so that the nose hair does not move, can the first person who takes the opportunity last for 300 years? I'm afraid that Yuan won't close his nose, but stick this breath in his chest and diaphragm, so that the breath coming in and out seems to be still, as if the incense burner is full of smoke and the soup bottle is full of breath, so he can come in and out freely without breathing, so a feather can also be still. If you can't remember, you still have to do everything on your stomach according to this tactic, or you have to plug your nose with a feather to keep the breath in your chest. When I want to breathe, I can't help but inhale slightly, I can't breathe at all, but let it be ethereal, slightly exhausted, gentle, and then inhale slightly. " Su Shi studied Sun Simiao's Checkers carefully and learned a lot, but also made some changes to the details, thinking that "a person can hold his breath for 300 years when he has the first chance." I'm afraid Yuan won't close his nose, but stick this gas on his chest diaphragm. "It should be said that Su Shi's questioning is very reasonable, so he put forward his own alternative method, which is also very practical. In this passage, Su Shi emphasized that to do this job, we must "forget it, even though he has passed 300 breaths". Being undisturbed is the key to practicing this skill. Judging from the purpose of Su Shi's practice, one is, of course, preserving health and prolonging life. Su Shi said in "Huangzhou and Qin Taixu talk about the cultivation of fetal interest": "We are gradually declining and can no longer be a juvenile dispatcher. We should use Taoist words as soon as possible, cultivate one's morality and cultivate one's character. "The other is to sweep away your inner thoughts. Free from distractions and practicing internal skills complement each other, that is to say, free from distractions helps to cultivate internal skills, and the cultivation of internal skills certainly helps to achieve free from distractions. Su Zhi's body card has noumenon significance, and it is also necessary to keep his mind free from distractions. Therefore, Taoism's efforts of invigorating qi are of great benefit to the ontology of body evidence. Sun Zhenren also believes in "regulating qi" and thinks that "after 300 breaths, you have no ears, eyes and thoughts. In this way, cold and heat can't invade, and bee stings can't be poisonous. The life expectancy is 360 years. Su Shi not only attaches importance to an effect of this kind of kung fu, "life is 360 years old", but also attaches great importance to a process and effect of this kind of kung fu, "inaudible, invisible and unexpected", and the latter may be more important. Because Su Shi is always dubious about the effect of the former, but he thinks so about the latter, which is of direct help to the road of identity card ontology. Perhaps it is precisely because of the latter reason that Sun Zhenren's "Qi-regulating Method" has attracted Su Shi's great attention.

To be truly indifferent, we must fundamentally get rid of our various greed, because greed is the most fundamental reason for our various spirits. If you can't treat the symptoms, your thoughts are only temporary. Taoist magic really helps to cure one's stubborn illness in this respect. Su Shi wrote in Zhang Daoan's Health-keeping Prescription: "No scholar can learn from the immortals. One is grumpy, the other is insidious, and the third is greed. Gong Yade, without these three diseases, you can learn. Therefore, I will give it a small area and believe in it. " Only by changing one's conduct can one learn this kind of Immortal Technique, so how can one change one's conduct defects such as anger, insidiousness and greed? It should be said that these recipes can change our personality defects. But people with these defects can't learn these fairy magic, so these fairy magic can't change people with such personality defects. In fact, although it is difficult for people with personality defects to learn this recipe, they can gradually change their defects in the process of practice, which will eventually help them learn this recipe. Therefore, changing yourself and practicing this recipe can go hand in hand. Therefore, no matter what personality people are willing to study and practice, they will eventually achieve something. They can not only improve their personality, but also learn various magical methods, which in turn can promote their personality. What Su Shi emphasizes here is that people who study Taoism must first realize their personality defects, think sincerely, have the determination and courage to change, and clear the way for practice. Therefore, we can't believe that people with personality defects can't learn Taoism. In terms of motivation, if a person wants to change himself, the motivation is still in himself, but this motivation needs to be stimulated by the outside world, otherwise it will always be covered up by his greed and never wake up. Therefore, education and creating a supportive social environment are the fundamental ways to make a person change.

Su Shi has repeatedly stressed that meditation is necessary to do this internal work well. Su Shi said in "Zhang Dao 'an's secret recipe for health preservation": "It is better for Taoism to stop. First, you must close your eyes and meditate, sweep away delusions, make your mind Zhan Ran, and let you go in and out consciously to adjust your breath, that is, close your mouth and nose. " "Let the heart come from Zhan Ran" is the key to the method of breath-closing. If you learn how to hold your breath, your mind comes from Zhan Ran. This Taoist effect is what Su Shi values most, and it is also the main reason for Su Shi to learn various Taoist techniques. Su Shi also said in "The Method of Learning Tortoise Breath": "This method is easy to know and easy to operate. However, the world cannot know, and the knower cannot do it. What is this? Empty and quiet, there is nothing in the world. " Su Shi also emphasized in this article that in the final analysis, learning the turtle breathing method should be indifferent and nihilistic. Su Shi also said in "Remember the Yellow River": "I sit silently on the Yellow River all day long." Sitting still all day is also a way to get rid of distractions. Only in this way can we observe and nourish Huang Ting and make Inner Dan condense, which is to nourish Huang Zhong. Therefore, Su Shi believes that the key and premise of cultivating Taoist internal strength is to emancipate the mind, which originated from Zhan Ran. Su Shi's Taoist kung fu is also the highest way to prove it. From the ultimate goal, the former is to serve the latter. Su Shi said such a passage in the theory of continuing health preservation: "this lead tiger is also from water." Dragon and tiger were born, and Neidan succeeded in learning. Therefore, going forward is a person, and going back is a road. If the Tao is not there, it can be said that Immortal Technique will live forever. " Inner alchemy is not a word. At best, Immortal Technique will live forever. It shows that inner alchemy and longevity are lower than Tao, and the Tao in Su Shi's philosophy is that we do things without knowing it. Therefore, Su Shi believes that the longevity of Taoism and the bliss of Buddhism have not reached the level of Taoism, which shows that Su Shi's ontology is beyond the ontology of Buddhism and Taoism and is different from Buddhism and Taoism. Buddhism and Taoism are only a way and means to pursue Taoism, not an end. The material evidence of Tao is ignorance, and thinking without thinking is also ignorance, so it can also be said to be a kind of material evidence. Therefore, Su Shi emphasized in Taoist Cultivation that thinking without thinking is not only the key to cultivation, but also the performance of enlightenment. Therefore, it is not difficult for us to understand why he attaches so much importance to Xin Qiji. Because Tao is embodied in practice, and the purpose of this practice is secondary, its purpose also helps to strengthen this thoughtless effect.

For Su Shi's Kung Fu theory, we must observe it in combination with ontology, so as to understand why Su Shi opposes that kind of ambitious talker, because his words seem unfathomable, but in fact they are rambling and groundless. Therefore, it is better to do some real kung fu in a down-to-earth manner. Although there is still a distance from the ontology realm, it is still moving in this direction. However, people who talk about metaphysics go further and further on the wrong road, but they lose hope of climbing the ontological height. This is why Su Shi wants pork instead of dragon meat, because pork is common, but it has practical functions. Dragon meat sounds extraordinary, but it is an armchair strategist and can't bring practical benefits. From this point of view, we can understand why Su Shi advocated the pursuit of Buddhism and Taoism, because these are "pork", which has tangible benefits for the improvement of self-character and progress in all aspects. Su Shi's improvement of his own quality is basically focused, not just a little progress. He saw that the obstacle to personal change was personal quality, so he had to change completely. Mou Zongsan's division of Neo-Confucianism in Song and Ming Dynasties is based on the fundamental principle that human beings are "existence is activity", and Su Shi is trying to change his original greedy, insidious and angry heart from this point. If these are removed, his original heart will suddenly appear. Su Shi has nothing to pursue, which is consistent with Mou Zongsan's original heart, that is, the heart is dominated by the heart and there is no personal selfishness. It can be seen that it is not only Lu Wang's theory of mind and nature that conforms to the original mind, that is, existence and activity in his philosophical construction. The unconscious thinking pursued by Su Shi mainly presents the original mind from a negative aspect, that is to say, the original mind is presented when the heart that covers the original mind is removed. This is different from the fact that when the initial heart is exposed, the heart of the heart will automatically hide its traces, only the difference in order, and the purpose of the initial heart is the same. Therefore, it can be said that Su Shi's philosophical thought conforms to Mou Zongsan's original heart and is the standard of existence and activity. However, Zhu Cheng's original heart is not active, but the activity of the acquired heart, which shows that Zhu Cheng did not construct his philosophical thought from the height of radical cure, but Lu Wang and Su Shi constructed his philosophical thought from the perspective of radical cure. The essential difference is still obvious, so Mou Zongsan's statement is still effective and meaningful within a certain range.