Nourishing the Origin of Daoist Immortality Self-Cultivation Law
and Building Health by Strengthening Essential Nature
(Qianfeng School 2nd Report: Seminar of Daoist Wisdom with the Qiang Yuan Temple)
Original Chinese Language Article By: Qianfeng Daoist Master Zhao Ming Wang (赵明旺)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: Zhao Bichen [1860-1942] (who is the founding ‘Patriarch’ of the Qianfeng Pre-Natal School), practised many different martial arts and was renowned for his combat skills even amongst China’s fighting elite (usually lay-Daoist, Daoist monastics, ex-military personnel, ex-Shaolin monks, members of famous fighting families, or even serving bodyguards of high repute, etc). Zhao Bichen usually prevailed with ease in one on one ‘honour’ fights, but on at least one occasion (against the lay-Daoist and professional bodyguard Du Xinwu [1869-1953]) Zhao Bichen fought a very respectable ‘draw’ and came out of the fight unscathed. As a result of this fighting background, Zhao Bichen included martial arts practice as the basis of his Qianfeng School of Daoism. This is not mentioned in Charles Luk’s ‘Taoist Yoga’ because within the context of Chinese Buddhist, Daoist and medical culture, such an idea is common currency and is taken for granted. The physical movements – or ‘frames’ – of a martial art build the external body-structures (i.e. the bones, ligaments, tendons, muscles, blood circulation and respiratory system). Regular practice also builds psychological focus and strength. All this martial training prepares the mind and body for the teachings as found in ‘Taoist Yoga’. Although Zhao Bichen often varied the type or style of martial art he taught his students and disciples (depending upon need and circumstance), when he established his own family (after the age of 60 years old) – he formulated a set number of external martial exercises exclusively for the practice of the Zhao Family. These exercises are discussed in unusual detail here, by Zhao Ming Wang (Zhao Bichen’s great grandson), during a recent one day Qianfeng Seminar held in China’s North-East Liaoning province. By training properly in external martial arts, the ground-work for effective internal training is established – this is why external martial arts (when practised properly) actually assist in building inner strength. When practised poorly, then external martial arts diminish the inner strength and can lead to all kinds of deficiencies. As there are a number of different Qianfeng Lineages all following a similar training blue-print, I know that a number of different martial arts styles are used to achieve exactly the same effect that Zhao Ming Wang is cultivating in Beijing today. This is a case of many streams flowing into the same river – with the caveat that Master Zhao Ming Wang is the true Zhao Family Lineage Inheritor of this Generation – and what he says may be taken as the ‘orthodox’ position.
ACW (1.9.2017)
ACW (1.9.2017)
During the time of the Dragon Boat Festival (held on the 5th day of the 5th month of the Chinese lunar calendar), during the traditional Chinese lunar year of ‘Ding You’ (丁酉) – or ‘2017’ in the Western solar calendar – I (Master Zhao Ming Wang) – the current generational holder of the Zhao Family Lineage of the Qianfeng School – officially convened the 2nd seminar dedicated to Daoist self-cultivation and health building, held in the Kuandian Manchu Autonomous County, of eastern Liaoning province, not far from Dandong city. In fact, the name ‘Dandong’ (丹东) refers to the ‘sun rising in the east’, but also gives the meaning of the beginning of successful undertakings (including within the realm of business), and in the bringing forth of strong life and vitality. From the Daoist perspective, it is said that the light of Daoist self-cultivation shines from the east! As Dandong lies in Kuandian county, the area is full of naturally flowing and clean water, which runs through a land full of flowers, plants, herbs and trees that make the soil and the air very pure. This is a very beautiful environment which bestows good health upon the local inhabitants, and is a very good place to undertake Daoist self-cultivation. The Kuandian territory has many spots of outstanding natural beauty which have become tourist attractions, such as the Tianhua Mountains, which are like a national treasure with their green hills, flowing streams and snow-capped peaks. This area appears enchanting and magical to the senses, particularly as the peaks are often covered in low lying clouds, that can form a mist even nearer the base of the mountain. The vast open spaces appear to represent the entirety of natural existence, a complete void (虚空 – Xu Kong) from which ‘true yang’ (真阳 – Zhen Yang) appears to emerge, and from which all material objects in the universe take their shape. The venue for this seminar was centred around the ‘Dingfeng’ (鼎峰) Mountain Villa, a place that takes the name ‘Dingfeng’ (i.e. ‘three-legged caldron peak’) from the shape of the mountain peak in the area, which is renowned for naturally gathering ‘qi’ (气) within its vicinity. The subject matter for study was the Dao of energy centre self-cultivation (丹道 – Dan Dao), with regard to building robust health and prolonging life (养生 – Yang Sheng). As the lineage teacher, I (Master Zhao Ming Wang) called together all the students and disciples qualified to participate in this seminar (which amounted to more than 30 attendees). For practical reasons, those attending came primarily from North-East China (i.e. Beijing, Tianjin, and Hebei, etc), with notable exceptions whereby some individuals travelled hundreds (or thousands) of miles to receive direct transmission of the ‘Sweating Ox Self-Cultivation’ (汗牛功 - Han Nui Gong) – which was a matter of great good fortune. The ‘Qiang Yuan’ (强元) – or ‘Strong Origination’ Temple, has an internet presence in China, and I (Master Zhao Ming Wang) invited members of this training hall to attend this gathering. The schedule involved early morning (collective) practice, lectures about the origination, history, development, practice and application of Daoist self-cultivation methods (理法 – Li Fa), Sweating Ox exercises, and one to one master-disciple exchanges. As members of a Daoist temple were present, this seminar also included a fascinating exchange discussing the differences between the often more direct practices of ordained Daoist priests (i.e. ‘temple Daoism’), and the long-term Daoism practised by lay-people living within society.
1) Early Morning Collective Practice – Six Section External Self-Cultivation (六部外功 – Liu Bu Wei Gong).
The ‘Essence of Life’ (性命 – Xing Ming) Law is decisive. The is why the Founder of the Qianfeng tradition – my great grandfather Zhao Bichen (赵避尘) was meticulous in his explanation of how to develop inner power with regards to the practice of ‘Xing Ming Shuang Xiu’ (性命双修), or ‘Essence of Life Mind-Body’ self-cultivation. However, he did not fully explain the basic ‘external’ self-cultivation exercise that form the firm foundation upon which the practice of all further (and advanced) Daoist methods are premised. Zhao Bichen was very strict and for many years of his life, he was celibate and applied highly disciplined ‘temple’ methods – but for ordinary lay-people, the basic external methods are very important to gain the strength of mind-body health to progress further. This is how the path of Dao (道) is entered, as each step of internal training (within the school of philosophical Daoism) requires the correct and disciplined cultivation of mind and body. By appropriately ‘strengthening’ the external body structures, internal force (within the body) is developed. This is the correct Daoist relationship between ‘outer’ and ‘inner’, and explains why the Six Steps form the foundation of the practice. As the six stepping methods are performed three times (often with an ever-increasing sophistication and emphasis) – it is often stated that there are eighteen steps in total. Therefore, over-all morning step-training focuses upon how to step in a stable, balanced and dynamic manner (动功 – Dong Gong), whilst the six steps proper are comprised of a) maintaining a continuous ‘rootedness’ (扎根 – Zha Gen), b) imbibing the daylight (吸日功 – Xi Ri Gong), c) drawing the bow – firing the arrow (开弓放箭 – Kai Gong Fang Jian), d) controlling the root (提根功 – Ti Gen Gong), e) single palm external flying (单掌外飞 – Dan Zhang Wai Fei), and f) yin-yang two gates (阴阳二门 – Yin Yang Er Men).
2) A morning lecture then followed whereby the respected teacher – Qu Bingjun (曲炳郡) – of Qinghua University then spoke about the history and development of the Qianfeng School, whilst Dr Zhang Qingsong (张庆松) from the USA – lectured upon the relationship between the Daoist method of the tongue touching the palate and the theories associated with Traditional Chinese Medicine.
3) In the afternoon, I (Master Zhao Ming Wang) led a class in the theory and practice of ‘Sweating Ox Self-Cultivation’ (汗牛功 - Han Nui Gong) – which is known to be particularly useful in treating several male chronic disorders. It does this, because it cleanses both the Governing Vessel and the Conception Vessel, whilst having a very profound affect upon the generation, development and movement of external yang energy. This method is not easy, as the ‘mind’ and ‘intention’ (心意 – Xin Yi) must be developed and used to guide the energy through the energy channels – opening those channels by removing all blockages to progress. When this is successfully achieved, energy flows through the mind and body with a harmonious ease.
4) In the evening, there was a discussion about the various experiences associated with Daoist practice. The following is an over-view of everyone’s questions, and my answers to these enquiries:
How should these Daoist Self-Cultivation methods be practised?
Rootedness (扎根 – Zha Gen). ‘Each foot should be rooted to the floor like a pine tree to the ground. This lower stability should allow the arms and hands to move freely in all directions. The ‘qi’ (气) energy should drop and become concentrated and strengthened in the lower energy self-cultivation centre (丹田 – Dan Tian), where it can flow freely through this area without hindrance. This is how the mind guides the qi energy through the (two) kidney areas.’ Just as the feet are ‘rooted’ like a great pine (but are never static), the mind becomes calm, empty and all-embracing of the environment. This is how reality is perceived through correct and co-ordinated mind and body training. Just as the lower body is ‘rooted’ (but not static), the arms and hands (through the torso) are freely moved by the mind, and in so doing assist in qi transportation throughout the mind and body (as yin-yang energy) – adjusting the balance where required. The mind relaxes all bodily tension (freeing the energy channels from blockages), drops the qi energy into the lower Dantian, and strengthens the kidney area.
Imbibing the daylight (吸日功 – Xi Ri Gong). ‘To shine like golden wood is the correct method. Light is breathed in and out of the mind only if the mind – as a field of self-cultivation – has been ‘stilled’ (定 – Ding) through meditation practice. The light is breathed-in (i.e. ‘imbibed’) through the eye and nose area, and is circulated through ‘intention’ (意 – Yi), and assisted (and directed) by the movement of the arms and hands.’ This is a special function of the eyes, that is directly linked to the ‘ancestral cavity’ (祖窍 – Zu Qiao), that absorbs the energy of sunlight from outside the human-body – to inside the human-body, which is then dropped into the lower energy self-cultivation centre (丹田 – Dan Tian) area for further refinement. This is an excellent technique for learning how to absorb into the body, the energy contained in other (external) natural substances. Following this gathering, then it is possible to cultivate ‘essential nature’ (精 – Jing), to a greater degree of strength and efficiency.
Drawing the bow – firing the arrow (开弓放箭 – Kai Gong Fang Jian). ‘As the bow is fully drawn, the mind is ‘stilled’ and the ‘intention’ is aroused. The mind should be ‘still’ and all embracing, whilst the ‘intention’ arouses the qi energy throughout mind, body and environment. It is as if a great (but ‘relaxed’) ‘force’ (力 – Li) resides in the hands. As the arrow is released, the gaze is highly focused and extensive.’ When the bow is drawn, inner and outer vision is unified and expansive. This means that the eyes see all without being limited to a single outer object, whilst the ‘intention’ sees all that is within. This joint vision gathers qi energy for circulation through the energy channels – a process that is strengthened through the drawing of the bow (an activity which should be as serious and realistic as drawing an actual bow). With the feet firmly ‘rooted’ to the ground, the ‘intention’ is extended to both hands (with one-hand holding the bow, and the other holding the arrow). Intention (意 – Yi) is everything in this exercise, as it creates the theoretical bow and arrow, and replicates the natural ‘tension’ associated with drawing a real bow (in the mind and body). The three distinct aspects for this exercise involves gathering and focusing qi energy (through ‘intention’), assuming the correct posture, and generating ‘hidden explosive power’ (暗劲 – An Jin). This exercise is perfected when its constituent parts move as ‘one’ during practice. This exercise performed on both sides of the body so that the ‘intention’ can direct the qi energy through all the energy channels – but particularly down the ‘rooted’ legs to the ground, and through the chest, arms and hands (as the bow is drawn and the arrow pulled-back). When this is achieved correctly, the qi energy circulation is greatly enhanced throughout the entire system. Not only this, but it only takes a few minutes to benefit from this exercise before a sense of psychological and physical ease, comfort and strength is realised.
Controlling the root (提根功 – Ti Gen Gong). ‘Through holding a ‘still’ ‘horse stance’ (马步 – Ma Bu), the qi energy (as bodyweight) drops into the ground and into the pressure points on the soles of the feet. The arms and hands are held in line with the (relaxed) shoulders, so that qi energy is generated, strengthened and caused to flow (around the entire body). Qi energy travels up the entire back of the body (through the Governing Vessel), and down the entire front of the body through the Conception Vessel. It is as if this energy is drawn directly from the ground (through the ‘root’), and that as a consequence, the practitioner becomes as a strong as a fortress.’ This is a powerful exercise for developing qi energy due to the power associated with the ‘rooted’ nature of the horse stance. Qi energy is drawn up the body (through energy channels in the backs of the legs) toward the lower dantian (i.e. lower centre for energy self-cultivation), and directed (through ‘intention’) along the Governing Vessel of the back (i.e. vertebrae area). It is then circulated down the front of the body (along the centre line), through the Conception Vessel back into the lower dantian, and then down the energy channels of the front of the legs (and into the ground). The strength of the ‘rootedness’ through concentrated and dropped bodyweight in this exercise strengthens, assists and enhances this qi energy flow. This process develops a robust health in both body and mind. Controlling (and building the root) the root requires that breathing through the nose (and circulating the qi energy throughout the body and mind), must be exactly co-ordinated with breathing in and out of the nose in such a manner that is obviously powerful and forceful (力 – Li). This is particularly true of the power generated in the area of the anus (which is fully ‘closed’ pulled slightly up and forward), so that internal force is led by the ‘intention’ up the Governing Vessel (and over the top of head and down the Conception Vessel). This cycle is the microcosmic orbit – which is extended into the macrocosmic orbit when the ‘intention’ directs the qi energy through the arms and legs – in an enhanced orbit that complements the smaller circle around the torso. The macrocosmic orbit directs the qi energy from the ground into the backs of the legs – up the Governing Vessel – through the shoulders through the top of the arms to the hands, and then back under the arms and down the front of the torso and legs - back into the ground through the feet. When the practice is fully established the micro and macro-orbits operate simultaneously because all the energy channels are fully open and the qi energy is fully flowing. If the breathing cycle is speeded-up, and the qi flow and ‘intention’ becomes very strong, then this exercise develops ‘fierceness’ (猛 – Meng), or bravely empowered, whilst if the breath is slowed and the ‘intention’ and inner force is relaxed, then the exercise becomes one of ‘softness’ (柔 – Rou).
Single palm external flying (单掌外飞 – Dan Zhang Wai Fei). ‘The body must move in a unified manner – left and right. The single palm extends outwards in such a manner that allows the qi energy to flow unhindered. When this is achieved, the qi energy flows freely through the five internal organs, which are cleansed and strengthened as a result. This physical reality is only achieved if the mind has been ‘stilled’, and consciousness has become all-embracing.’ The essence of ‘Taiji’ (太极) is that the hands and arms retain their ‘roundedness’ throughout every movement so that a genuine qi energy is generated, and ‘spirals’ through, out and around the body. The mind must be calm and expansive or this physical ability cannot be achieved. This requires an extensive development of ‘intention’ (意 – Yi) so that the mind’s awareness fully penetrates the divine sky (天 – Tian) and the broad earth (地 – Di) – which corresponds to the first two foundational hexagrams of the ‘Change Classic’ (易經 – Yi Jing), namely the ‘creative’ principle (乾 – Qian), and the ‘receptive’ principle (坤 – Kun). This idea is represented within Taiji through the principle of ‘holding the great ball’ (抱大球 – Bao Da Qiu), which focuses the mind upon penetrating the entirety of creation – whilst moving the body as an integral part of the universe and allowing the qi energy to flow freely (regardless of posture – left or rightside forward). As qi energy flows unhindered through and around the body, the five internal organs become saturated with qi energy and are therefore invigorated and strengthened. When the hand (and palm) moves-out from holding the ball at the lower dantian level (around the navel), it extends (via the rising arm) in a diagonal (flying) manner, which distributes the qi energy from the dantian to the finger tips – creating a strong qi energy flow throughout the entire body. This movement also expels the yin (or ‘negative’) qi energy flow from deep within the body – which exits the body through the arm, hand and palm. Whilst breathing deeply (in and out), the developed ‘intention’ integrates the five internal organs directly with the movements of the external body structure – linked by a smooth and unhindered qi energy flow. Fresh qi energy is breathed in (usually through the nose), whilst negative (or ‘stale’ qi) is expelled from the body through the outward breath (usually through the mouth). This is how yin-yang qi energy is balanced and regulated in the body for the acquisition and balance of good health. If these movements are practised around a dozen times, the belly (i.e. lower dantian) feels ‘empty’ and quite often the practitioner feels hungry after training.
Yin-yang two gates (阴阳二门 – Yin Yang Er Men). ‘A unified qi energy flow is achieved through ‘stilling’ and ‘calming’ the mind and fully opening the qi energy channels throughout the entire body. This is the correct entering of the yin-yang gate. Both hands stretch-out to strengthen (and build protection for) the kidney area. The developed ‘intention’ directs the purified qi energy through the qi energy channels – and expels the bad qi from the kidney area – thus preventing disease caused by a build-up of negative influences. This creates good health in the kidney area for the long term.’ By taking control of the yin-yang gate, qi energy flow is regulated and yin-yang is balanced throughout the body – with a particular focus upon the important kidney area. Fresh qi energy is breathed-in, whilst old qi is expelled from the body with the outward breath – but the mechanism of the outward breath also has the psychological and physical function of distributing the fresh qi energy around the inner body through the qi energy channels. Of course, qi energy is comprised of a ‘yang’ (positive) element, and a ‘yin’ (negative) element. In both theory and actuality, qi energy flow can have too much or too little yang, or too much and too little yin – but correct and regulated breathing can remedy this situation and balance the ratio of yin-yang distribution throughout the body. Obviously, maintaining this balance is important for the health of the inner organs. Within traditional Daoist thinking, the two hands are inherently linked to the two kidneys, and by moving the hands (and arms) through the correct movements, the kidney function is repaired, preserved and enhanced. When the qi energy flows freely through the kidney area, then the yin-yang balance is maintained and renal efficacy is assured. As each hand relates to one kidney – both hands must be correctly moved and the mind must focus on the inherent link between the hand-kidney nexus. This ‘intention’ literally unblocks any hindering tension in the body, and gently but firmly drives the qi energy through the qi energy channels – thus strengthening the qi energy flow. When the qi energy flow is forever moving efficiently through the kidney channels, no bad qi energy is allowed to build-up in the area, and so no illnesses are given the chance to develop. This process preserves and strengthens the ‘essential nature’ (精 – Jing) of the two kidneys, which serves to protect this area from the development of disease. Just a few minutes of practice – working on both sides of the body by gently twisting the waist and lifting the arms up and down – soon develops a true qi energy flow that benefits the kidney area, and by implication, the entire body system.
Self-cultivation begins with ‘quietening’ and ‘stilling’ (静 – Jing) the mind. This form of meditation involves the development and purification of the ‘ancestral cavity’ (祖窍 – Zu Qiao). This may be interpreted as ‘guarding’ the ancestral cavity by ‘focusing’ one’s attention upon it (both ‘guarding’ and ‘focusing’ the mind is represented by the single Chinese ideogram ‘守’ or ‘Shou’). By gathering and focusing the concentration of the mind, its ‘awareness’ capacity is developed – this is the self-cultivation of ‘intention’ (意 – Yi). When ‘intention’ is strengthened, the Daoist practitioner’s awareness of the mind’s all-embracing and essentially empty nature (神 – Shen) becomes more apparent, until it becomes a permanent state of being. Both ‘intention’ (yi) and ‘empty mind’ (shen) are developed through the self-cultivation of the ‘ancestral cavity’, which is (theoretically) situated in the centre of the brain – between the two eyes and behind the centre of the fore-head. By focusing upon this area with the correct frequency of intensity, the mind becomes profoundly and permanently ‘still’ (定 – Ding). This means that no matter how hectic or chaotic the physical environment might be, or regardless of whatever movements the body is performing, the inner mind remains completely and forever ‘still’ and ‘unmoved’. To achieve this state requires the mind’s attention to be brought back again and again to focus clearly and cleanly upon the ancestral cavity. When this type of meditation is taken seriously, the body is forgotten, and becomes nothing but dead wood. As the mind calms and becomes reflective like water, then all desires diminish and become like cold ashes (from an extinguished fire). When the mind is completely ‘stilled’, the mind, body and environment is understood to be ‘unified’, and this ‘oneness’ is permeated by ‘intention’ – so that a unified mind and a unified intention become as ‘one’ – functioning with no differentiation. This is when the Daoist practitioner enters a rarefied state of meditation where the mind and body is completely forgotten. The mind’s perception does not abide anywhere and is not attached to a single object of interest. The mind quite literally becomes ‘quiet’ and ‘unfathomable’, whilst the body experiences a bliss-like state of relaxation. This is when a pleasant and tranquil pulsating of internal energy is felt to flow (unhindered) through all the energy channels of the body. This can vary in intensity, but feels like electricity flowing through every part of the body, so that the material perception of the body is transcended. The body and mind are now ‘one’, with the perception of this wonderful energy flow taking prominence over (but not excluding) the usual ‘sensory’ perception. This is an experience that is beyond words, and which can only be hinted at through instruction. This unified field of energised existence is the realised essence of ‘shen’ (神), or the wonderful and all-embracing empty mind that contains all things. After this is achieved, then a great and bright light manifests between and through the eyes. The empty mind (shen) is experienced as all-embracing, with qi energy flowing freely through it (with qi energy forming the essence of an ever-changing, material reality). This is when ‘shen’ (神) and ‘jing’ (精), or ‘all-embracing empty space’ and ‘essential nature’ are integrated and invigorated so that a ‘vibration’ of potential inner and outer energy is experienced. If you can sit quietly in meditation for five minutes and truly ‘still’ the mind to perceive the ‘real’ nature of existence, then the fatigue built-up over the day will be immediately dissolved and relief experienced. However, you must ‘sit’ in effective meditation on a daily basis and focus your mind with a disciplined and virtuous attitude. This is the only way to train – as there is no other effective method. If you do not make seated meditation the basis of your Daoist practice, then the mind will not become ‘stilled’, ‘calmed’ or ‘expansive’ in realisation, and the perception required for genuine ‘inner work’ will not be realised. If the mind remains ‘dull’ then there can be no insight. If you persist, then you might experience the sweating of the hands and feet, whilst the lower ‘dantian’ (丹田), or ‘lower energy self-cultivation centre’ will become warm (and glowing), whilst it feels like ants crawling all-over the face and the head is enveloped by a swirling field of qi energy. Even if the mind is not ‘stilled’ straightaway, do not give-up, because these experiences indicate that you have generated merit and virtue in your practice, and are on the right path. Over-time, ‘ancestral vital force’ (祖炁 – Zu Qi) is generated, which is a transformation of ordinary ‘qi’ (气) into a profound and rarefied spiritual-physical substance – or ‘vital force’ - which is also pronounced ‘qi’ (炁). This is beyond the ordinary state of mind and is the consequence closing-off all apertures to prevent the leakage of qi energy, and the intense concentration of the mind (which purifies the inner forces as they flow around and through the inner body).
Sweating Ox Self-Cultivation (汗牛功 – Han Niu Gong): An excellent foundation exercise designed to build, strengthen and circulate ‘essential nature’ (精 – Jing), and qi (气) energy throughout the body.
This is an exercise that is an integral part of the dual Daoist self-cultivation exercise known as ‘性命双修’ (Xing Ming Shuang Xiu), or ‘Essence of Life Mind-Body Cultivation’. Through this method, the ‘external medicine’ (外药 – Wai Yao) is generated and gathered. If Daoist practioners do not ‘sweat’ like a hard-working ox, then it is very difficult to develop genuine ‘external medicine’. This method builds the ‘essential nature’ (jing), by limiting and restraining the emission of semen (and sperm) in men (including stopping nocturnal emissions during sleep), which can waste valuable ‘essential nature’, particularly when a practitioner is elderly. If a male Daoist practitioner is impotent or has other related problems, the ‘Sweating Ox’ practice can restore and build ‘essential nature’ and repair the sexual function – but only after-all leakage through ejaculation is stopped for a prolonged period of time, and if the practitioner develops the meditative awareness required to become aware of ‘jing’ in the body and how it should be correctly gathered and circulated. For elderly people, ‘Sweating Ox’ practice is ideal for building vitality!
Daojia, Qianfeng Prenatal School
Qianfeng Hermitage: Zhao Ming Wang
©opyright: Adrian Chan-Wyles (ShiDaDao) 2017.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102wylv.html
丹功养元 道法生精
第二届千峰派-强元堂联合丹道养生交流会纪实
丁酉年端午初夏时节,千峰派传人赵明旺老师召集举办的第二届丹道养生会选址辽宁丹东宽甸。丹东寓为日出东方之意,也象征生意萌发、生机盎然、丹光普照东方。丹东有一宽甸县,山水连绵,满目绿意葱茏,诚所谓一方水土养一方人,健康长寿者甚众,乃著名长寿乡之一。宽甸境内,又有游览胜地天华山,亦是物宝天华,山青水秀,风景怡人,山间常现云蒸霞蔚,雾气昭昭,宛若宇宙虚空真阳之气升腾状。此次交流会驻地鼎峰山庄,也有安炉立鼎,气聚成峰之意,与丹道养生主题妙契。赵明旺老师召集门内弟子三十余众在此地进行年度丹道养生切磋交流,本次交流会主要以华北东北(京津冀、黑吉辽)弟子为主,西南、西北地区也有弟子不远千里积极参加,会中人人有缘得真传汗牛功,幸甚至哉。强元堂作为道学网络传播媒体受赵老师特邀参加了此次交流会。交流会包括清晨集体练功、源流理法讲座、汗牛功法传授、个人练功心得体会交流、道观与道长们交流、山水景区游览采气等环节。
1. 清晨集体习练初六部外功,
性命法决明旨中,千峰老人赵避尘细致的讲解了性命双修的全部内功功法,而没有注明外炼功夫,外练功夫用以筑基,内炼功夫用于入道了道。每一步道家内功心法修炼方法,都配有外炼功法,以初六步、中六步和上六步三个六步,共计十八式。晨练下手六式动功包含扎根功、吸日功、开弓放箭、提根功、单掌外飞、阴阳二门 。
http://s2.sinaimg.cn/large/001QyzG1zy7bvWVIfDz01&690
2.上午清华曲炳郡老师讲解千峰派源流考,美国张庆松博士讲解舌抵上腭与丹道修炼关系考证。
http://s7.sinaimg.cn/bmiddle/001QyzG1zy7bvWtHjVka6&690
3.下午赵明旺老师讲解汗牛功练法
汗牛功 招式怪异外阳挺,任督二脉明显通畅,此功对男性慢性病有着明显效果,但是此功动作怪异要想炼的顺达通畅要下功夫,心意牵动身行随和,意有感乐其中。
4.晚上会功谈体会
大家各自踊跃发言,总结如下:
下手动功
扎根功:“脚下生根定如松,双手左右化运行。气入丹田上下通,心肾双炼此路通。”脚下生根定如松,易达到上虚下实之效果;双手左右化运是调整身心阴阳平衡,促进了气入丹田上下通,达到了心肾双炼效果。
吸日功:“对日相照金木行,吸吐心要定田中。鼻吸眼入要同行,双手护乾意心随。”通过双眼的特殊功能,经过太阳膜、祖窍、任脉把太阳的能量吸收至丹田里。练习吸日功也是学习采集其它大自然物质能量的有效方法。达到下手炼精化炁阶段以后,再强化修炼强度其成效更快。
开弓放箭:“拉开长弓意定位,眼随心意行化气。双手用力弓已满,撒手放箭眼随行。”开弓放箭是运用眼随气、气随意、意在手,眼随意、意随箭等动作,使意、气与形体暗劲三者形成有机运动整体,有效地把左右胸之瘀浊气,经手臂内侧阴腧脉排出体外,达到强身效果。练习几分钟,感觉心胸顺畅,浑身有力。
提根功:“脚分马步定下田,双手提肩气同行。吸督呼任行前后,提根有力大如牛。”通过下丹田真气吸督呼任运行,达到意通任督二脉的目的,对身体有一定的健康作用。提根功要求意念力与鼻根吸气要协同,提肛才力大、提督意才用上力,先意后气,有气意上行之感。吸督要快、猛,呼任要慢、柔。总之意念力、提肛、提督、提肩、鼻根吸气、头向后仰和两眼上翻看要内外一体,协同并行,一气合成,才达到锻炼效果,其目的除了意通任督二脉外,主要是为静功转法轮收炁法作预练准备。练习十多遍,头脑有清醒感,手臂和背部较功前有劲。
单掌外飞:“提勾划步左右定,单掌外飞用气行。五脏运化在此中,化得真气目更清。” 通过两手螺旋相照抱太极的意境,寓意天地乾坤抱大球,采天地之精气,滋润五脏六腑;通过两手单掌从侧面划弧至小腹前,经手臂内侧阴腧脉向侧面呼推,让意念力把五脏六腑之瘀浊气用劲全部呼出,达到平衡阴阳、强身祛病的目的。练习十几遍,腹肚有空感,功后时常有饿感。
阴阳二门:“提勾推开阴阳门,双手伸开护双肾。提脚气出杂病无,护肾久得精气足。”通过推开阴阳门,以呼气引导阴阳之气交合相通,达到调整阴阳平衡效果;通过双手与两肾部相照相近相行运动,引动阴阳平衡之气增强了肾精机能功效;通过单手与肾部相照相近相行运动,提脚气出杂病无之后对肾精功效能量的进行了补充。通过几分钟的练习,两肾和两侧腰部带脉真气运行增强,上下一体感增强。
下手静功:静功守祖窍
心神意守祖窍:祖窍,在二目中心只有守定祖窍,才能使瞬息万变的活动思想安静下来。百尺竿头再进一步,做到心静念止,身如槁木,心若止水,意似寒灰,一念不起,一意归中,万籁俱寂,身心两忘,恍恍惚惚,杳杳冥冥,此时感到一股电流在身上奔腾咆哮,犹如触电,全身酥麻,其舒服感妙不可言。这正是形神俱妙,了在其中。此景过后,但觉眼明心亮,神清气爽,精神振奋。如能得到五分钟的真静,足能消除一天的疲劳。如能每日坚持坐功,即使得不到真静,有时也会感到手脚出汗、丹田发暧、脸似蚁爬、头顶气旋。这些现象,都是坐功的收获,日积月累,祖炁修足自然玄关出现。
入手培补精气动功:汗牛功
性命双修的下手二候到采外药相配合的一式,不得汗牛者想采真外药实属难也。而此功也是治疗遗精、滑精、闭精关门的有效方法。对于中老年精亏具有极强的培补作用。
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次日赴天华山游览采山气,
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赴姜道长道院交流道功道法;
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三日赴鸭绿江游览,采水气。天地六合之气。
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千峰派千峰派理法纯正,理法圆融。借助集体会功团聚形式,集中指点弟子功夫,推动弟子间交流合作,功德无量。
道家千峰先天派
千峰草堂: 赵明旺