Question for michael winn

Michael
I really don’t remember much from being a taoist – but one thing i’d really like to know is – how can a taoist who practices what you teach be sure that it is their main conciousness ( zhu yuanshen/ zhu yishi ) that becomes an immortal and not their assistant conciousness ( fu yuanshen/ fu yishi ) ?
In the cultivation way i currently practice- the zhu yuanshen ( main conciousness) is considered the thinking self/mind/spirit – the mind that knows what one does while aware of what one is doing and that spirit is able to move to different places of the body- for example to the heart, brain etc
The assistant conciousness is considered the spirit that is secondary to the zhu yuianshen,generally from a higher dimension of origin than the main conciousness and the one that can control the body when the main conciousness has been suppressed, for example when in a trance like state, or while sleep walking, or when one does something and then is later unaware that they did that event etc and there can be more than one of them.
In what you teach, would the jing shen be considered the assistant spirit(s) or fu yuanshen/fu yishi ?
If so, why would there be a need to integrate them with the main spirit ( zhu yuanshen ) if one could simply cultivate the main spirit to attain the tao ?
I remember on a lesser kan and li tape you told someone who asked a question that one does not make an immortal child and send it off to school and then die – so i’m assuming that the immortal child ( yuan ying ) becomes the adept’s true self after being merged with one’s zhu yuanshen ( main spirit ) – but if that’s true, how can that be possible if according to you the immortal child has the ability to be independent?

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