Within this Orthodox Taoist inner alchemy framework, progress is usually described as a graded refinement of the three treasures—jing, qi, and shen—grounded in careful preparation. The work begins with a foundational stage often characterized as “laying the base,” where moral discipline, emotional regulation, and regulation of lifestyle are emphasized. Correct posture, breathing, diet, and sleep are cultivated alongside basic qi circulation, all to harmonize jing, qi, and shen. At this point, attention is also given to stabilizing the three dantian: the lower for vitality and grounding, the middle for breath and emotional balance, and the upper for clarity of spirit. This foundation is not merely preliminary housekeeping; it is the soil in which the later alchemical transformations can take root and unfold safely.

On that basis, the first major transformation is the refining of jing to transform it into qi. Here, conserving and stabilizing essence—especially sexual essence—is central, so that coarse vitality can be transmuted into subtler qi within the lower dantian. Practitioners cultivate an “inner furnace” and “medicine” in the navel region, and early forms of the microcosmic circulation are often developed by opening and harmonizing the Du and Ren vessels. The energetic system becomes more integrated, and qi begins to move in a smoother, more unified way, supported by the ethical and psychological stability established earlier.

As qi becomes abundant and refined, the next stage is the transformation of qi into shen. Breathing grows fine and almost imperceptible, and the inner elixir is consolidated in the middle and upper dantian. Microcosmic circulation deepens and may extend into broader circulatory patterns, while the “original spirit” is strengthened and emotional reactivity diminishes. Experiences of inner luminosity, subtle sound, and heightened clarity can arise, but the emphasis remains on non-grasping and stability rather than on chasing experiences. The practitioner’s inner life becomes more transparent and less fragmented, as qi serves increasingly as a bridge toward the full maturation of shen.

When shen is sufficiently stabilized, the work turns to refining shen so that it returns to emptiness. Spirit condenses and then “dissolves” back into its formless source, with thoughts becoming sparse and transparent. Awareness is described as lucid and non-dual, in which inner and outer are experienced as a single field, and one “sees original nature” while “guarding the one.” From this mature emptiness, there is a final consummation in which emptiness and Dao are no longer two. Deliberate techniques fall away, spontaneity and non-action are embodied, and the three treasures are fully integrated. This is sometimes expressed as the formation of a “yang spirit” and a kind of inner “immortality,” understood as freedom from bondage to conditioned patterns rather than a simple extension of physical life.