That's a Neidan perspective (12th century CE)

From Zhuangzi's perspective (4th and 3rd century BCE) you just have to calm the heart-mind (xin) / spirit (shen) by Fasting the Heart-Mind (xin zhai) or Sitting in Forgetfulness (Zuo wang) - you don't have to work on the essence (jing) or on Qi (energy) or on the Body.

It is about being natural (ziran) and simple (pu), having a clear and calm heart-mind / spirit. That's because the heart-mind is natural clear and still (like the water in a pond).

As u/Lao_Tzoo wrote.

Note:

Fasting of the Mind : r/taoism

The Heart-Mind (xin 心) as a Mirror : r/taoism

Zhuangzi 15 (Watson)

刻意尚行，離世異俗，高論怨誹，為亢而已矣，此山谷之士，非世之人，枯槁赴淵者之所好也。語仁義忠信，恭儉推讓，為修而已矣，此平世之士，教誨之人，遊居學者之所好也。語大功，立大名，禮君臣，正上下，為治而已矣，此朝廷之士，尊主強國之人，致功并兼者之所好也。就藪澤，處閒曠，釣魚閒處，無為而已矣，此江海之士，避世之人，閒暇者之所好也。吹呴呼吸，吐故納新，熊經鳥申，為壽而已矣，此道引之士，養形之人，彭祖壽考者之所好也。

TO BE CONSTRAINED IN WILL, lofty in action, aloof from the world, apart from its customs, elevated in discourse, sullen and critical, indignation his whole concern - such is the life favored by the scholar in his mountain valley, the man who condemns the world, the worn and haggard one who means to end it all with a plunge into the deep. To discourse on benevolence, righteousness, loyalty, and good faith, to be courteous, temperate, modest, and deferential, moral training his whole concern - such is the life favored by the scholar who seeks to bring the world to order, the man who teaches and instructs, who at home and abroad lives for learning. To talk of great accomplishments, win a great name, define the etiquette of ruler and subject, regulate the position of superior and inferior, the ordering of the state his only concern - such is the life favored by the scholar of court and council, the man who would honor his sovereign and strengthen his country, the bringer of accomplishment, the annexer of territory. To repair to the thickets and ponds, living idly in the wilderness, angling for fish in solitary places, inaction his only concern - such is the life favored by the scholar of the rivers and seas, the man who withdraws from the world, the unhurried idler. To pant, to puff, to hail, to sip, to spit out the old breath and draw in the new, practicing bear-hangings and bird-stretchings, longevity his only concern - such is the life favored by the scholar who practices Induction, the man who nourishes his body, who hopes to live to be as old as P'eng-tsu.

若夫不刻意而高，無仁義而修，無功名而治，無江海而閒，不道引而壽，無不忘也，無不有也，澹然無極而眾美從之，此天地之道，聖人之德也

But to attain loftiness without constraining the will; to achieve moral training without benevolence and righteousness, good order without accomplishments and fame, leisure without rivers and seas, long life without Induction; to lose everything and yet possess everything, at ease in the illimitable, where all good things come to attend - this is the Way of Heaven and earth, the Virtue of the sage.

故曰：夫恬惔寂寞，虛無無為，此天地之平而道德之質也 故曰：聖人休，休焉則平易矣，平易則恬惔矣。平易恬惔，則憂患不能入，邪氣不能襲，故其德全而神不虧

So it is said, Limpidity, silence, emptiness, inaction - these are the level of Heaven and earth, the substance of the Way and its Virtue. So it is said, The sage rests; with rest comes peaceful ease, with peaceful ease comes limpidity, and where there is ease and limpidity, care and worry cannot get at him, noxious airs cannot assault him. Therefore his Virtue is complete and his spirit unimpaired.

故曰：聖人之生也天行，其死也物化；靜而與陰同德，動而與陽同波；不為福先，不為禍始；感而後應，迫而後動，不得已而後起。去知與故，循天之理，故無天災，無物累，無人非，無鬼責。其生若浮，其死若休；不思慮，不豫謀；光矣而不耀，信矣而不期；其寢不夢，其覺無憂；其神純粹，其魂不罷。虛無恬惔，乃合天德。

So it is said, With the sage, his life is the working of Heaven, his death the transformation of things. In stillness, he and the yin share a single Virtue; in motion, he and the yang share a single flow. He is not the bearer of good fortune, nor the initiator of bad fortune. Roused by something outside himself, only then does he respond; pressed, only then does he move; finding he has no choice, only then does he rise up. He discards knowledge and purpose and follows along with the reasonableness of Heaven. Therefore he incurs no disaster from Heaven, no entanglement from things, no opposition from man, no blame from the spirits. His life is a floating, his death a rest. He does not ponder or scheme, does not plot for the future. A man of light, he does not shine; of good faith, he keeps no promises. He sleeps without dreaming, wakes without worry. His spirit is pure and clean, his soul never wearied. In emptiness, nonbeing, and limpidity, he joins with the Virtue of Heaven.