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随着道教的发展,传统外丹道术的炼丹耗资大、金丹毒深致命等问题逐渐为世人所注视,并突显成为道教长足发展的一大阻碍。金元全真教一改传统道教“假借外物以自坚固”的外丹修道观念,倡导内丹炼养,以“先性后命”为修行理路,与内丹南宗相并立,并把内丹理论归结为“识心见性”的心性仙学,大大提升了中国仙道文化的哲理内涵。全真内丹心性修炼把道教从外丹修行的困境中解脱出来,并为道教的发展指明了新的方向。和传统外丹术相比,全真内丹心性修炼在理论上更加趋于精微,在实证上更加便捷,且具有诸多世俗效用,因而具有广泛的普适性。全真教的这一内丹倡导与心性仙学在金元全真诗词中有着清晰的展现,因而成为全真诗词的一大宗教文化主题。
With the development of Taoism, the alchemy cost of traditional Outer Draegenian surgery and the deep fatalities of the saver of ditan have gradually become the focus of the world and have become a major obstacle to the rapid development of Taoism. Jin Yuan Quanzhen taught to change the traditional Taoism, “borrowing foreign objects to self-solidity,” the concept of alien worship, advocating alchemy alchemy, with The theory of al-Qaeda attributed to “heart of knowledge ” heart of Sin, greatly enhances the philosophical connotation of China immortal culture. All true inner alchemy of the spiritual practice of Taoism from the plight of Xudan practice, and for the development of Taoism pointed out a new direction. Compared with the traditional alchemy, the whole heart of inner alchemy practice in theory is more subtle, in the empirical more convenient and has many secular utility, which has a wide range of universality. The Quanzhen religion, the advocacy of inner alchemy and the psychology of Sinology have a clear manifestation in the poems of Jin and Yuan Quanzhen, thus becoming a major religious and cultural theme of Quanzhen poetry.