The means of inner alchemy should have been established around the Southern and Northern Dynasties Period.However,the root can be traced back to the method of promoting and inducting the flow of Qi in Zhou Dynasty,guiding Qi moving around the body.The book Zhouyi Can Tong Qi of Wei Boyang in Han Dynasty did not make a good distinction between alchemy and inner alchemy.In the numerous means of alchemy and Taoism theories in Han-wei and Six Dynasties,some exerted profound impact on the basic theory of inner alchemy in Tang and Song Dynasty,in which Huangting Theory and Qihai Shengui Theory stood out.In the early stage of the study,alchemy stressed Huangting,affirming that the alchemy should be conducted where heaven and earth,heart and kidney,yin and yang intersected.In terms of alche-my in the Southern Song Dynasty ,Wang Chongyang of Beizong claimed that Huangting was located 4.33 centimeters within umbilicus,in which inner alchemy created.While Bai Yuchan of Nanzong based the al-chemy on Qihai between two kidneys,proposing that Qi be generated here and then flow around the body, which engendered golden elixir.%大约在南北朝时，内丹修炼法门应已建立。但追溯其源，则可上溯自周世的导引行气，以存思的方式，引气行身。汉代魏伯阳《周易参同契》更是内、外丹杂叙不别。在汉魏六朝众多的修炼法门及道典中，有的对唐宋内丹说的基础理论影响甚深，其中以黄庭为修炼之基及以两肾间为气海神龟说，影响尤巨。早期的修炼重视黄庭，以为是天地、心肾、阴阳二炁交会之所，修丹在此安炉。南宋内丹则北宗王重阳仍以脐内一寸三分为黄庭，为结丹处。但南宗白玉蟾等转以两肾炁海为主，以为先天一阳之炁即由此而生，由此而运行全身，可以得金丹结圣胎。
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