In ancient times, "flower" and "hua" were related, and "hua" was the original character of "flower", so "three flowers" were "three flowers", which represented the glory of human body's essence and spirit. , the intrinsic meaning of "Three Flowers" is "Three Yangs". The so-called "three yangs" are the yang within yin, the yang within yang, and the yang within yin and yang. The theory of "Three Yangs" comes from the transformation of the five elements and the heavenly stems. In ancient China, "water" represents the north, and the heavenly stem is Rengui, which corresponds to the kidneys in the human body; "fire" represents the south, and the heavenly stem is Bingding, which corresponds to the heart in the human body; gold represents the west, It is Geng and Xin in the heavenly stem, and corresponds to the lungs in the human body. The kidneys govern essence, the heart governs spirit, and the lungs govern qi. Water is in the yin direction in the north, and the corresponding heavenly stems are Ren and Gui, one yin and one yang. Ren is yang and Gui is yin. The so-called "Yang in Yin" refers to the "Ren" representing the two celestial stems in the north; Fire In the south, it is the yang side, and the corresponding heavenly stem Bing and Ding are also one yin and one yang. Bing is yang and Ding is yin. The so-called "yang in yang" refers to the C among the two Bing and Ding in the south; gold is yin in the west. Fang, corresponding to the lungs, expels the old and brings in the new, connecting the inside and the outside, so it has the nature of yin and yang transformation. The so-called "yang of yin and yang" refers to the "geng" in the heavenly stem, gengxin, which represents the west and the lungs. In the science of inner alchemy, "refining essence and transforming qi" means removing the guine in kidney water, and ascending to ren; "refining qi and transforming spirit" means removing the pungent in lung metal, and ascending to geng; "refining spirit and returning to emptiness" means removing the heart. Ding in the fire rises to C. Ren, Geng, and Bing symbolize the "three yangs" in the essence, energy, and spirit. They sublimate after entering the fire, and finally gather in the Niwan Palace. This is called "Three Flowers Gathering on the Top." The top is the tripod. To revolutionize the old and make a new one, to be reborn, one can reach the state of sage and enlightenment. When one reaches such a state, one's body will be glorious and radiant. At this time, the essence, energy and spirit have returned from the state of separation to the state of "integration", as if pieces of golden flowers appear in the sky. This is the beautiful result of internal strength, so "flower" is also "hua". . "Five qi" refers to the qi of the five internal organs: heart, liver, kidney, lung, and spleen. For ordinary people, the Qi of the five internal organs are scattered in the places where the five elements belong, failing to form a unified collective energy. In order to transcend these limitations, the Taoist inner alchemists explored the method of refining qi. After a long period of practice and experience, the inner alchemists proposed the theory of "five qi heading towards the yuan". As early as the Han Dynasty's "Zhou Yi Shen Tong Qi", there was already a vague awareness of the "five qi". The book said: "The earth king has four seasons, Luoluo always, green, red, white and black, each living in one side, all reporting to the middle palace, Wuji's achievement". Although the concept of "five qi" does not appear here, the five colors are used as symbols to show the relationship between the five elements. In Taoism, the five colors represent the five elements and are also symbols of the five internal organs. From this perspective, "Zhou Yi Shen Tong Qi" contains the understanding of the Qi of the five internal organs, which can be confirmed. However, there is no clear statement in this book about "the five qi Chao Yuan"; the one that directly uses this concept is "Zhonglu Chuan Dao Ji", which has a section "On Chao Yuan", which proposes that the qi of the five internal organs will follow the direction of the Yuan Dynasty. There is a view that there are different ways of moving towards Yuan due to the transformation of yin and yang. It is believed that between the movement of the sun and the moon, when one yang is born, the Qi of the five internal organs moves towards the "Zhongyuan". The so-called "Zhongyuan" actually refers to the relationship between the two breasts. The middle Dantian is cut into the middle Dantian based on the time; when Yin begins to arise, the fluids of the five internal organs move toward the "Xiayuan". The so-called "Xiayuan" is the lower Dantian based on one inch and three points below the navel. The inner alchemist uses divine light to observe, and uses the Ren Qi of water, the Bing Qi of fire, and the Geng Qi of metal as guides. The three Yangs (Ren, Bing, and Geng) face up in the inner courtyard of the Heavenly Palace (forehead), so the mind also returns to In the Heavenly Palace, the five qi are directed toward Shangyuan. Regarding the issue of "Five Qi Chaoyuan", since the end of the Tang Dynasty and the Five Dynasties, Taoist inner alchemists have made many explanations, from Zhang Boduan in the Song Dynasty to Qiu Chuji and Xiao Tingzhi in the Jin and Yuan Dynasties, etc., summarized in "Xingming Guizhi" It has summarized many previous discussions and expounded the theory of "Five Qi Chao Yuan" in a relatively systematic manner. The book also drew a "Five Qi Chao Yuan Diagram" to facilitate people to understand its essentials. Starting from the issue of the origin of life, the book first pointed out the situation in which ordinary people's five constants (five elements) are in different places and the five directions have different qi, and then explained the possibility and method for practitioners to combine the five qi to make them go to the Yuan Dynasty. According to the author of "Xingming Guizhi", the five internal organs of the human body are originally guarded by the five emperors of green, red, yellow, white and black. The five emperors express their functions in the form of heavenly stems, five elements, numbers and their mutual relationships. The Qing Emperor receives the three qi of the Jia and Yi wood virtues, the Red Emperor receives the two qi of the Bing and Ding fire virtues, the White Emperor receives the four qi of the Geng and Xin gold virtues, the Black Emperor receives the one qi of the Rengui water virtues, and the Yellow Emperor receives the five qi of the Wuji earth virtues. Cultivators want to promote the convergence of dispersed qi. The so-called "collecting five clusters, four clusters, and three merges into one" is the process of making the dynasty come true through the convergence. The four qi of the gold virtue and the one qi of the water virtue merge to form five, the three qi of the wood virtue and the two qi of the fire virtue merge to form five. There are five qi in the center. When the "three and five" gather together, the four elements are peaceful and the five qi are Gathering at the top toward the Yuan Dynasty embodies an advanced state of inner alchemy cultivation.