Daoist Longevity Self-Cultivation: External Refining 18 Methods Formula
Original Chinese Language Article By: Qianfeng Daoist Master Zhao Ming Wang (赵明旺)
(Translated by Adrian Chan-Wyles PhD)
Thousands of years ago in the past, the ancient masters that laid the foundations of philosophical Daoism (道家 – Dao Jia), painstakingly researched the human body and discovered the location and function of all the qi (气) energy channels (经络 – Jing Luo), the position and function of all the bones (and joints) of the skeleton (骨骼 – Gu Ge), the position and function of the inner organs (脏腑 – Zeng Fu), and the qi energy and blood (血 – Xue) circulation and the mechanism that drives it. The ‘prenatal’ (先天 – Xian Tian) and ‘postnatal’ (后天 – Hou Tian) conditions were clearly defined, the relationship between the two, and how qi energy is transformed and refined to move from one state to the other. This insight revealed the deepest mysteries (奥秘 – Ao Mi) of the human body (and mind). This body of knowledge was logically organised, stratified and explained, before being handed down to later generations as a means to effectively discipline and control the body (and mind) for the attainment of optimum fitness. These teachings formed an exquisite body of knowledge that was recognised as a ‘self-cultivation law’ (功法 – Gong Fa). As the spiritual essence of the Dao (道教 – Dao Jiao) is to achieve immortality (仙 – Xian), the ancient Daoist sages only passed on these holy teachings through discreet and exclusive lineages. As these teachings are rarefied and difficult to understand, the Daoist masters viewed ordinary lifestyles (involved in harmful worldly activities) as being incompatible with the pursuance of immortality. As a consequence, many Daoist masters passed their complete systems to only a single generational heir as a means to keep the body of knowledge intact and functional for the next generation. This ancient form of quality control is described as not passing on the tradition to ‘three mouths’ and six ears’ (in other words, only one person receives the full transmission per single generation, whilst three people do not). However, even if there was a suitable candidate for full Daoist transmission, the master would test the character of that student for several years before revealing the most advanced teachings (as this protected the Daoist transmission from corruption and distortion). This process of refinement might take as long as ten years, before the master decided to convey the full and correct method of ‘fundamental life mind and body’ (性命双修 – Xing Ming Shuang Xiu) self-cultivation law. From this description it is easy to see how difficult it was in the old days to acquire genuine Daoist knowledge of authentic self-cultivation techniques.
The founder of the Qianfeng lineage was the old master Zhao Bichen (赵避尘). He was the 11th generation (outside the temple) inheritor of the ‘Dragon Gate’ (龙门 – Long Men) tradition, of the ‘Complete Reality’ (全真 – Quan Zhen) School. It was Zhao Bichen who broke with the old Daoist tradition of exclusive lineages and single transmissions, and instead initiated a programme of conveying the Daoist teachings far and wide. With the aim of teaching good health to all beings, Zhao Bichen eventually acquired as many as 800 disciples during his lifetime. Today, Zhao Bichen’s decision is correctly viewed as an important historical development that permanently changed how Daoist teachings were taught and transmitted. This is because Zhao Bichen made it possible for the first time in China’s history, for ordinary people to train in extraordinary Daoist techniques. This turning point in Daoist history now means that everyone, regardless of social status, can now train in Daoist self-cultivation techniques. In fact, Zhao Bichen has clearly defined and explained the ‘internal self-cultivation’ (内功 – Nei Gong) techniques through his numerous writings, which includes his now famous manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ (性命法诀明指 – Xing Ming Fa Jue Ming Zhi), as well as other books. However, in this book, Zhao Bichen only explained the internal self-cultivation techniques, but did not explain the external self-cultivation techniques (外炼功夫 – Wai Lian Gong Fa).
The internal self-cultivation techniques use the mind to train the body (and during this process the mind and body are purified and strengthened). Each internal exercise possesses a corresponding external self-cultivation technique. In this regard, there are six beginning exercises, six intermediate exercises, and six advanced external self-cultivation exercises – thus making 18 external exercises over-all. When one internal exercise is practised, one external exercise should also be practised. Internal training builds fundamental nature (性 – Xing) and cultivates life (and destiny) (命 – Ming), whilst external training cultivates essential nature (精 – Jing), vital force (气 – Qi) and empty spirit (神 – Shen) through correct circulation. It is through the agency of ‘intention’ (意 – Yi) that this circulation is correctly led and guided through the eight extraordinary qi energy channels, and into all the other qi energy channels running through the body and mind. However, as all Daoist exercises are multifaceted, these 18 effective methods are structured in such a manner so as to assist the cultivation and development of life and destiny (i.e. ‘ming’). If external and internal self-cultivation is pursued simultaneously, then progress for the practitioner will be rapid. Progression is like climbing a set of stairs one by one, leading up to ever greater levels of Daoist attainment. This combined training is much more effective, and is entirely reliant upon good instruction and dedicated practice to attain the highest levels. Without correct training, nothing can be attained.
Today, however, these 18 external techniques are virtually forgotten, although some may remember one or two steps – it is such a pity! It is advisable, due to the complex unusual nature of some of the 18 external methods (with regards to precise Daoist training), that a student receives them from a qualified master. These exercises are precise and need expert advice for them to succeed. Correct ‘intention’ (i.e. ‘yi’) must be generated to correctly circulate qi energy to build empty spirit (i.e. ‘shen’). As with all these exercises, a firm foundation and understanding is required. For instance, the ‘sweating ox technique’ (汗牛功 – Han Niu Gong) is associated with the 18 exercises, and is a foundational external training device for building fundamental nature and cultivating life and destiny (xingming shuangxiu), which is usually practised over two periods of five days. If the external cultivated medicine is not correctly cultivated and gathered, there will be no sweating and difficulty will ensue due to lack of required results. If training does go well, however, this is a good method to prevent the loss of essential nature (jing) through nocturnal emissions.
My name is Zhao Ming Wang (赵明旺) and I am the great grandson of Zhao Bichen – the founder of the Qianfeng School – and I have inherited the teaching of the 18 external methods through authentic lineage transmission. Practitioners must be sincere and dedicated to their Daoist training if they are to benefit from cultivating the 18 external methods that closely co-ordinate the development of empty spirit (shen), mind (心 – Xin), intention (意 – Yi), and vital force (qi). Key points to consider are a deep and full inward and outward breath, the mind’s ‘attention’ (yi) upon properly guiding and leading the flow of vital force (qi) around and through all the qi energy channels of body, whilst the movement of the limbs move in a co-ordinated manner (as seen in qigong and martial arts practice, etc). This means a full co-ordination of the inner self-cultivation process coupled with the correct external movements of the torso, arms and legs. This is why much practice is required to get these techniques correct. As there are many subtle issues of practice, and a number of pitfalls to be avoided, it is important that a knowledgeable guide assists the practitioner (although occasionally, a rare and extraordinary being can proceed alone). It is my sincere hope that all Daoist practitioners have the good destiny to encounter an authentic teacher, and do not have to unnecessarily struggle onward blindly, with no true direction and purpose. With good and timely instruction, the whole path becomes easily accessible.
The founder of the Qianfeng lineage was the old master Zhao Bichen (赵避尘). He was the 11th generation (outside the temple) inheritor of the ‘Dragon Gate’ (龙门 – Long Men) tradition, of the ‘Complete Reality’ (全真 – Quan Zhen) School. It was Zhao Bichen who broke with the old Daoist tradition of exclusive lineages and single transmissions, and instead initiated a programme of conveying the Daoist teachings far and wide. With the aim of teaching good health to all beings, Zhao Bichen eventually acquired as many as 800 disciples during his lifetime. Today, Zhao Bichen’s decision is correctly viewed as an important historical development that permanently changed how Daoist teachings were taught and transmitted. This is because Zhao Bichen made it possible for the first time in China’s history, for ordinary people to train in extraordinary Daoist techniques. This turning point in Daoist history now means that everyone, regardless of social status, can now train in Daoist self-cultivation techniques. In fact, Zhao Bichen has clearly defined and explained the ‘internal self-cultivation’ (内功 – Nei Gong) techniques through his numerous writings, which includes his now famous manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ (性命法诀明指 – Xing Ming Fa Jue Ming Zhi), as well as other books. However, in this book, Zhao Bichen only explained the internal self-cultivation techniques, but did not explain the external self-cultivation techniques (外炼功夫 – Wai Lian Gong Fa).
The internal self-cultivation techniques use the mind to train the body (and during this process the mind and body are purified and strengthened). Each internal exercise possesses a corresponding external self-cultivation technique. In this regard, there are six beginning exercises, six intermediate exercises, and six advanced external self-cultivation exercises – thus making 18 external exercises over-all. When one internal exercise is practised, one external exercise should also be practised. Internal training builds fundamental nature (性 – Xing) and cultivates life (and destiny) (命 – Ming), whilst external training cultivates essential nature (精 – Jing), vital force (气 – Qi) and empty spirit (神 – Shen) through correct circulation. It is through the agency of ‘intention’ (意 – Yi) that this circulation is correctly led and guided through the eight extraordinary qi energy channels, and into all the other qi energy channels running through the body and mind. However, as all Daoist exercises are multifaceted, these 18 effective methods are structured in such a manner so as to assist the cultivation and development of life and destiny (i.e. ‘ming’). If external and internal self-cultivation is pursued simultaneously, then progress for the practitioner will be rapid. Progression is like climbing a set of stairs one by one, leading up to ever greater levels of Daoist attainment. This combined training is much more effective, and is entirely reliant upon good instruction and dedicated practice to attain the highest levels. Without correct training, nothing can be attained.
Today, however, these 18 external techniques are virtually forgotten, although some may remember one or two steps – it is such a pity! It is advisable, due to the complex unusual nature of some of the 18 external methods (with regards to precise Daoist training), that a student receives them from a qualified master. These exercises are precise and need expert advice for them to succeed. Correct ‘intention’ (i.e. ‘yi’) must be generated to correctly circulate qi energy to build empty spirit (i.e. ‘shen’). As with all these exercises, a firm foundation and understanding is required. For instance, the ‘sweating ox technique’ (汗牛功 – Han Niu Gong) is associated with the 18 exercises, and is a foundational external training device for building fundamental nature and cultivating life and destiny (xingming shuangxiu), which is usually practised over two periods of five days. If the external cultivated medicine is not correctly cultivated and gathered, there will be no sweating and difficulty will ensue due to lack of required results. If training does go well, however, this is a good method to prevent the loss of essential nature (jing) through nocturnal emissions.
My name is Zhao Ming Wang (赵明旺) and I am the great grandson of Zhao Bichen – the founder of the Qianfeng School – and I have inherited the teaching of the 18 external methods through authentic lineage transmission. Practitioners must be sincere and dedicated to their Daoist training if they are to benefit from cultivating the 18 external methods that closely co-ordinate the development of empty spirit (shen), mind (心 – Xin), intention (意 – Yi), and vital force (qi). Key points to consider are a deep and full inward and outward breath, the mind’s ‘attention’ (yi) upon properly guiding and leading the flow of vital force (qi) around and through all the qi energy channels of body, whilst the movement of the limbs move in a co-ordinated manner (as seen in qigong and martial arts practice, etc). This means a full co-ordination of the inner self-cultivation process coupled with the correct external movements of the torso, arms and legs. This is why much practice is required to get these techniques correct. As there are many subtle issues of practice, and a number of pitfalls to be avoided, it is important that a knowledgeable guide assists the practitioner (although occasionally, a rare and extraordinary being can proceed alone). It is my sincere hope that all Daoist practitioners have the good destiny to encounter an authentic teacher, and do not have to unnecessarily struggle onward blindly, with no true direction and purpose. With good and timely instruction, the whole path becomes easily accessible.
Elementary Transformative Self-Cultivation – Six Step Oral Instruction (Steps 1-6)
Step 1) Building the Root Self-Cultivation:
The feet must touch the ground and be ‘rooted’ (生根 – Sheng Gen) to the floor, like a pine tree (松树 – Song Shu) that draws its life sustenance through its deep roots, which are planted firmly within the earth. Both hands must be able to freely move around (运行 – Yun Xing) without hindrance.
Qi (气) energy must circulate up and down (through the qi energy channels) unhindered, and enter (and fill) the lower self-cultivation energy centre (丹田 – Dan Tian) as part of a general circulation through the middle and upper ‘dantian’ centres (positioned in the solar plexus and centre of the brain respectively). This self-cultivation channels qi energy through the brain and kidney positions, thus nourishing and strengthening these areas.
This practice builds the base (筑基 - Zhu Ji), and without a solid base no progress can be made in the self-cultivation of practising the correct method of fundamental life mind and body (xingming shuangxiu) development. It is important to ‘still’ and ‘quiet’ (静 – Jing) the mind, so that the mind can ‘govern’ (理 – Li) the qi energy flow into the lower self-cultivation energy centre (dantian) a psycho-physical cavity (or holy space) situated approximately two inches below the navel area. The feet are ‘rooted’ to the ground through the agency of mind ‘awareness’ or ‘intention’ (意 – Yi), which focuses the bodyweight (and qi energy flow) so that it profoundly ‘drops’ and penetrates the ground through the soles of the feet (accompanied by a rebounding ‘rising’ force that transports qi energy back up the qi energy channels of the body (through the feet) in an endless and self-propelling circulation). As this is like a pine tree firmly rooted to the ground, the practitioner should not be afraid of wind or rain. Breathing should be deep, even and long, so that qi energy is gathered (and focused) in the lower self-cultivation energy centre, and then distributed (like wind blowing through the branches) from the ground root up to the left and right of the upper body. As qi energy is circulated through the lower self-cultivation energy centre, its inherent potency is increased (倍增 – Bei Zeng) and enriched. When the mind is quiet and peaceful (安 – An), empty spirit (神 – Shen) manifests through the ‘Ancestral Cavity’ (祖窍 – Zu Qiao). However, this will only be achieved if the breath is held (by an attentive mind) so that it is continuously deep (深 – Shen), refined (细 – Xi), and extended (长 – Chang), and does not suddenly break its rhythm. The practice of correct ‘rootedness’ draws the qi energy flow downwards, and the basic position for the legs is that of ‘Horse Stance’ (马步 – Ma Bu). This channels a stimulating and healing qi energy flow through the kidney area.
Step 2) Breathing Through the Eyes Self-Cultivation
For eyes to shine like golden wood (金木 – Jin Mu), follow the breath to ‘still’ (定 – Ding) the mind, so that the brain-cavity becomes an area of concentrated self-cultivation. The nose breathes into the eyes, whilst both hands protect the ‘creative’ (乾 – Qian) principle in the mind.
This is a self-cultivation method for refining the ‘eye’, found within philosophical Daoism. This technique is also known as ‘Golden Jade Breathing Through the Eye’ (金玉吸日 – Jin Yu Xi Ri). The practice of the method of fundamental life mind and body (xingming shuangxiu) self-cultivation is very difficult with regards to developing the eyes. The old Daoist masters state that the body of a man is primarily ‘yin’ (阴), whilst only the eyes are ‘yang’ (阳). Continuous circulatory refinement, generates the external slow fire that produces the intense heat (外文武火 – Wai Wen Wu Huo). The ‘golden wood’ method effectively exercises and refines both eyes. In the past, this was a ‘secret method’ (秘法 – Mi Ta) of Daoist self-cultivation, that was not openly discussed or easily revealed and past-on. WARNING: From the beginning of this training, self-cultivation is pursued only involving the early morning sun (with the hands raised to limit the glare). Practitioners are advised NEVER to look at the midday sun, or serious injury will result. This self-cultivation method has been practised since ancient times, and enables the eyes to flow with the light of empty spirit (shen). Through discipline, the inner empty spirit (shen) emerges from both eyes, glowing with a bright light. In modern times, that state of attainment has been recorded in a photograph of Ancestral Master Liao Kong (了空祖师 – Liao Kong Zu Shi), and his disciple (the founder of the Qianfeng tradition) Zhao Bichen. In fact, it is possible to tell the health of the physical body simply by examining the eyes (as there is an inherent link between eye and body development). A Physiologist states: ‘During early pregnancy, around 12 days after the embryo has been formed, when examined with a microscope, a small black eye is already present.’ Ancient Classic also states: ‘When an embryo first forms in the womb, at day one of life (influenced by the ‘water’ phase), the black pupils of the eye form (as black dots) in the kidney area. On day two of life, (influenced by the ‘fire’ phase) the pupils of the eye travel through the heart area and develop eyelids. On day three of life, (influenced by the ‘wood’ phase), the pupils of the eye develop into a pearl structure that travels through the liver area. On day four of life, (influenced by the ‘metal’ phase), the black pearls (i.e. pupils) partly develop a white colour, as they travel through the lung area. On day five of life, (influenced by the ‘earth’ phase), the two pupils develop the cells that give the eyes their physical structure, as they pass through the spleen area. This is why the essence of the five internal organs are inherently linked with the two eyes. This combines with the ‘spirit’ (灵 – Ling), and ‘empty spirit’ (神 – Shen) acquired from the brain area inside the head, which are also reflected through the eyes.’ This is why the eyes are referred to as the ‘window into the spiritual essence of the mind’ (心灵的窗户 – Xin Ling De Chuang Hu).
Step 3) Draw the Bow to Shoot the Arrow Self-Cultivation
Drawing the bow fully open requires the use of ‘intention’ (yi), so that the movement is fully imbued with the ‘awareness’ of the mind. This facilitates the gathering and transportation of qi energy throughout the entire movement. The hands slowly and deliberately ‘draw’ the imaginary bow to the point of full extension, and then release the imaginary arrow,
Drawing the bow and releasing the arrow is an exercise practised on both sides of the body (left and right). This is an important self-cultivation technique that ‘balances’ the ‘yin’ (阴) and ‘yang’ (阳) energy in the body. This practice can eradicate all physical illnesses by truly refining essential nature (jing) and vital force (qi). The chest is expanded with qi energy as the bow is drawn, which drops down the leg and into the ground through the rooted feet with the outward breath (as the chest relaxes). It is said within Daoist thought that ‘stagnant’ qi energy flow is the root of a hundred diseases, but that a good and strong qi energy flow eradicates all disease. Drawing the bow re-activates the qi energy flow throughout the body (and mind), and is particularly beneficial for the purification of the liver and heart areas. This technique is in accordance with teachings of traditional Chinese medicine, particularly with regard to the ‘five phases’ (五行 – Wu Xing) philosophy, and the principles of ‘unobstructed qi flow’ (通 – Tong), ‘balance’ (调 – Tiao), ‘replenish’ (补 – Bu), and ‘cultivation’ (修 – Xiu).
Step 4) Refining the Root Self-Cultivation
The feet are firmly planted on the ground in horse stance (马步 – Ma Bu) and are held still. The hand movements raise the qi energy up the body and beyond the shoulders and back down again. The firmly placed feet coupled with the arm movements, fully establishes and controls a deep inward and outward breath, thus allowing the qi energy (and bodyweight) to drop into the ground, consolidating the ‘rooting’ process, which becomes strong like that of an ‘ox’ (牛 – Niu).
The founder of the Qianfeng School – Zhao Bichen – stated that the ‘Shengsi Acupuncture Point’ (生死窍 – Sheng Si Qiao) – situated in the perineum between the genitalia and the anus (also known as ‘Yin Qiao Xue’ [阴跷穴]), connects the Governing Vessel (督脉 – Du Mai) with the Conception Vessel (任脉 – Ren Mai), facilitating the flow of qi energy from the feet, up the legs, into the Governing Vessel (where it travels up the spine, over the top of the head and down to the top lip area), and down the Conception Vessel (in a straight-line down the centre of the body, through the genitalia to the Shengsi point on the perineum), and back down through the legs and feet toward the ground. In fact, within each human body, the Shengsi point connects with all of the eight extraordinary energy channels (八脉 – Ba Mai). Running up the Governing Vessel, there is the ‘Wei Lu’ (尾闾) point which is situated between the coccyx and the anus, and the ‘Jia Ji’ (夹脊) point situated both sides of the intersection between the 5th lumbar and 1st thoracic vertebrae. This pathway then travels up to the ‘Yu Zhen’ (玉枕) point (located in the centre of the back of the head), and into the brain area. This area of the Governing Vessel is known as the ‘Ni Wan’ (泥丸). The Governing Vessel then flows down the centre of the face and terminates at the top lip (and upper mouth) area known as the ‘Xuan Ying’ (玄膺) point. In this palate bone area there exists a pressure point that is ‘fork’ shaped and therefore frustratingly easy to lose qi energy through. The Conception Vessel begins in the lower lip area, and the qi energy flows down the trachea tract, through an area known as ‘Shi Er Chong Lou’ (十二重楼). This travels down through heart, veins and arteries, through the diaphragm and liver, and into an area known as ‘Jiang Gong’ (绛宫). Qi energy is then transported through the lower energy centre (dantian) two inches below the navel, down through the genital area, and back to the Shengsi point – where it is distributed downward through the other qi energy channels. A beginner must keep in constant awareness the qi energy circulation of the Governing and Conception Vessels, and how these link with the ground (i.e. ‘root’) – when both standing still and moving around. However, this process of ‘intention’ that observes and guides the circulating qi energy is applicable to the hands as it is to the feet, and every other part of the body. It is this advanced ‘awareness’ that roots the feet to the ground, and circulates the qi energy efficiently. This ‘awareness’ understands and senses the qi energy presence and flow through the energy channels and as a consequence, the mind assists the physical posture (which can be either ‘still’ or ‘moving’) to strengthen and circulate it. It is only through a strong motivation to train properly that the Governing and Conception Vessels (linked by the ‘Yin Qiao’ point) will fully open and transmit qi energy in an enhanced manner (that correctly roots the body to the ground).
Step 5) Single Palm Flies Around Self-Cultivation
By focusing the mind’s ‘awareness’ and ‘intention’ (yi) on the correct movements of the palms and feet, qi energy is directly circulated throughout all the meridians of the body, with each palm taking it in turns to move around the outside of the body. This exercise transports fresh and nourishing qi energy directly into the ‘five internal organs’ (五脏 – Wu Zang) and cleanses the ‘five internal organs’ of stagnant or ‘impure’ (瘀浊 – Yu Zhou) qi energy that causes illnesses and diseases.
All the previous steps deal specifically with balancing the yin and yang in the body through an enhanced qi energy flow. This exercise, by way of contrast, includes this function, but also expands the direction and purpose of the qi energy flow to include the purification and nourishing of the five inner organs, as facilitated through the ‘yin qiao’ qi energy channel (and up through the centre of the torso). This cleans-out all the negative or bad qi energy and replaces it with positive and nourishing qi energy. Within Daoist self-cultivation it is said that qi energy flow is enhanced and directed (yi) by the mind through both inner and external aspects of the body. This not only balances the yin and yang energy, but also purifies the five inner organs. This purification process is the essence of this particular exercise.
6) Two Gates of Yin and Yang Self-Cultivation
This exercise gathers qi energy to open the gate of yin and yang balance throughout the body. The open hands are extended to protect the kidney area. With the correct ‘intention’ (yi), positive qi energy is drawn-up from the foot, and saturates the kidney area, expelling all negative qi energy from the body. This ensures that the root of all illnesses and diseases are permanently banished from the body. This strengthens the ‘root’ qi energy and essential energy (jing).
The ‘two gates’ are the kidneys which must be ‘opened’ to allow pure and clean qi energy and essential nature (jing) to flow into the area. This nourishes the kidney area and balances the yin and yang energy. The two gates are opened by pressing the ‘Lao Gong’ (劳宫) point situated in the centre of each palm. When this point is pressed, the ‘intention’ (yi) immediately becomes aware of the qi energy channel connection between each palm and the two kidneys. This activity also has beneficial effects upon the heart. The frequency of breath can be fast or slow, as qi energy is circulated through the ‘Yang Qiao’ (阳跷) energy channel that runs from the foot, all the way up the legs, through the torso and into the head area. This builds qi energy and essential nature (jing) flow through the kidney area (as ‘vital force’), which expels all illnesses and diseases from the body.
Philosophical Daoism (Sweating Ox Self-Cultivation)
This is a powerful method that uses ‘fire’ and ‘water’ to build the strength of the weak. I have had a number of (male) students whose health has really been quite frail when they first came to train with me. Their essential nature (jing) was weak, and they suffered from nightly emissions. This is because many have led frivolous lives, and have engaged in meat-eating, alcohol drinking and excessive sexuality. When young this lifestyle seemed okay, but as middle age approached, the health of the body and mind depreciated rapidly. The superficial enjoyment they received from these activities did not match the loss in health that they suffered as they got older. As this situation inspires fear, many turned to Daoist self-cultivation to change their life-styles and repair their true qi energy (真气 – Zhen Qi) and essential nature (jing). By applying the correct meditation technique over-time, their essential nature (jing) and qi energy is restored. Today, after a year of training, the negative ‘yin’ energy has been transformed, and a strong and vigorous body has developed. This is the product of a free flowing and vigorous qi energy (through the Governing and Conception Vessels) that eradicates the roots of all chronic illnesses from the body. For this method to work, the mind and body must be both disciplined and made free from all psychological and physical tension. This then creates the optimum conditions for qi energy to be freely transported around and through the body, enhanced by the agency of ‘intention’ (yi) which is an evolved capacity of the mind. This is how successful self-cultivation is achieved. With hard work, the state of the mind and body will improve, as this ‘wonderful law’ (妙法 – Miao Fa) begins to take effect.
Philosophical Daoism (Yang Qi Enters the Qi Energy Channels Law)
The ‘Great Dao’ (大道 – Da Dao) is the true and correct path, that separates the genuine from the false. On occasion it is possible for a true Daoist method to be practiced by someone who is a genuine and sincere disciple, but after many years of following their teacher’s advice, they still do not achieve the ‘genuine method’ (真功 – Zhen Gong). Why is this? The genuine method is only achieved by a disciple if the teacher possesses genuine Daoist knowledge (or ‘training formulas’) that has been correctly transmitted from the genuine masters of the previous generations. However, a genuine master will only transmit this ‘higher’ knowledge if the disciple is sincere and respectful (尊 – Zun), and continuously strives to diligently cultivate ‘virtue’ (德 – De) in a good natured (善 – Shan) manner, as this sets the right conditions in place for a profound transmission to occur. Respect opens the qi energy channels (of the mind and body), and allows a conveyance of higher knowledge and wisdom to effectively ‘flow’ from master to disciple – no respect, no open channels, no transmission. This is the only correct Daoist method (that cultivates qi energy) for achieving the genuine teaching that penetrates the divine-sky and embraces the broad earth (天地 – Tian Ti). Without access to this knowledge through respectful and virtuous behaviour, there can be no genuine or effective self-cultivation. The highest aim is for both eyes to fully realise and penetrate ‘empty spirit’ (shen) through genuine self-cultivation. For this to happen, ‘essential nature’ (jing) must not ‘leak’ (不漏 – Bu Lou) out of the body (and mind). This is because ‘essential nature’ (jing) refines qi energy (into ‘vital force’), and in turn ‘essential nature’ is strengthened and further refined by ‘vital force’ (炁 – Qi). Essential nature (jing) is the vital ingredient which is gathered for internal and external medicine (内外药 – Nei Wai Yao) self-cultivation. If ‘essential nature’ is successfully gathered, a profound peace of mind and sense of ease is achieved, as through the use of the ‘five phases’ (wuxing) in relation to the five internal organs, the root of all illness and disease is permanently eradicated from the mind and body. This is why the sacred knowledge of qi energy self-cultivation is truly wonderful and knows no bounds. This should not be surprising, as the Daoist masters of the past spent decades researching the human condition and devising effective methods for profound self-cultivation that are beyond the normal understanding of the world. In those early days, Daoist masters were very ‘selective’ with regards to whom they transmitted the genuine method. This effectively kept the higher Daoist teachings ‘secret’ and ‘obscure’ and prevented health-giving Daoist teachings from being known by the people who comprised the broader society. Today, many children and adults have good health and get on with their lives, pursuing whatever plan they have for life, but when they get older, they get ill and then start to seek-out the advice of a doctor. This is because when they were younger, they completely forgot that their body needs looking after so as to prevent illnesses and diseases forming. Hence the Daoist health self-cultivation saying: ‘A life lived to excess, diminishes the essential nature (jing) and qi energy. When this happens, a doctor’s medicine will find you.’
The human body is vitally important and is the very vehicle of our existence. Once the energies of the body are diminished and used-up, then death ensues and life is finished. This is a sad situation, because through Daoist self-cultivation, people can be both happy and healthy. I see around me successful people turn 40 years old, and their bodies (and minds) are frail and full of illness, because when young, they neglected their health. Psychological illness and distress seem to be on the increase in the modern world, due, I think, to the fear of getting older, losing one’s health, and dying. People suffer fatigue all day long and find it difficult to work, and couples find it difficult to relate to one another. People eat too much, exercise too little, and resort to taking copious amounts of medicine. Why are they doing this? It is because they do not understand about the Daoist teachings, which today are easily accessible to ordinary people. However, like any genuine path of self-cultivation, Daoist studies are not easy and require sacrifice and dedication if the correct ‘virtue’ (de) is to be attained. It is through hard-work that genuine happiness, health, longevity and true understanding are generated.
Described above are the 6 elementary external self-cultivation techniques, as taught by Zhao Bichen – founder of the Qianfeng School. These are the formerly ‘hidden’ foundation exercises of the full 18 steps, and are, therefore, essential for Daoist self-cultivation (the 6 intermediate and 6 advanced steps are progressive elaborations upon this firm foundation). Also added to these ‘6 steps’ are the ‘Sweating Ox Self-Cultivation’ and the ‘Yang Qi Enters the Qi Energy Channels Law’. Together this body of knowledge comprises ‘8 methods’ (八式 – Ba Shi) for building fundamental nature and cultivating life and destiny (xingming shuangxiu). This training is accessed by ‘quieting’ and ‘stilling’ the mind, without this access point, the external medicine training cannot begin. When firmly established, the elementary level of self-cultivation will transition naturally into the intermediate level. Suffice to say, this is a basic explanation of the 6 elementary steps, as conveyed by the ancient Daoist masters, and is not the entire teaching. This is because a firm foundation must be built carefully, step by step and too much of the wrong kind of knowledge can lead to confusion when beginning Daoist training. A solid foundation in external self-cultivation, leads to a solid foundation for internal self-cultivation. Today, this is a well-known Daoist set of internal and external exercises, but during the war years, this teaching was nearly lost, and was transmitted mind to mind, face to face, by word of mouth (contained in special formulas). These Daoist teachings have been preserved by the Zhao family that has paid the price in blood and sacrifice, and as a consequence, I want you to know and appreciate the cost of bringing these valuable Daoist teachings into the modern world for everyone to see. This is a no-nonsense approach to sharing the genuine Daoist teachings. The higher teachings are conveyed to those who have mastered the basic techniques in their entirety, and who have developed the appropriate virtue and respect. I trust you will grant me your understanding in this delicate matter.
Quanzhen, Longmen, Outside the Temple, 14th Generation Transmission Inheritor
Quanzhen, Longmen, Qianfeng Earlier Divine-sky School
Qianfeng Hermitage: Zhao Ming Wang
Qianfeng Hermitage Chief Editor: Zhao Ming Wang
Sub-Editor (Final Copy): Zheng Dongzhong (冯东钟) – Senior Disciple
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Step 1) Building the Root Self-Cultivation:
The feet must touch the ground and be ‘rooted’ (生根 – Sheng Gen) to the floor, like a pine tree (松树 – Song Shu) that draws its life sustenance through its deep roots, which are planted firmly within the earth. Both hands must be able to freely move around (运行 – Yun Xing) without hindrance.
Qi (气) energy must circulate up and down (through the qi energy channels) unhindered, and enter (and fill) the lower self-cultivation energy centre (丹田 – Dan Tian) as part of a general circulation through the middle and upper ‘dantian’ centres (positioned in the solar plexus and centre of the brain respectively). This self-cultivation channels qi energy through the brain and kidney positions, thus nourishing and strengthening these areas.
This practice builds the base (筑基 - Zhu Ji), and without a solid base no progress can be made in the self-cultivation of practising the correct method of fundamental life mind and body (xingming shuangxiu) development. It is important to ‘still’ and ‘quiet’ (静 – Jing) the mind, so that the mind can ‘govern’ (理 – Li) the qi energy flow into the lower self-cultivation energy centre (dantian) a psycho-physical cavity (or holy space) situated approximately two inches below the navel area. The feet are ‘rooted’ to the ground through the agency of mind ‘awareness’ or ‘intention’ (意 – Yi), which focuses the bodyweight (and qi energy flow) so that it profoundly ‘drops’ and penetrates the ground through the soles of the feet (accompanied by a rebounding ‘rising’ force that transports qi energy back up the qi energy channels of the body (through the feet) in an endless and self-propelling circulation). As this is like a pine tree firmly rooted to the ground, the practitioner should not be afraid of wind or rain. Breathing should be deep, even and long, so that qi energy is gathered (and focused) in the lower self-cultivation energy centre, and then distributed (like wind blowing through the branches) from the ground root up to the left and right of the upper body. As qi energy is circulated through the lower self-cultivation energy centre, its inherent potency is increased (倍增 – Bei Zeng) and enriched. When the mind is quiet and peaceful (安 – An), empty spirit (神 – Shen) manifests through the ‘Ancestral Cavity’ (祖窍 – Zu Qiao). However, this will only be achieved if the breath is held (by an attentive mind) so that it is continuously deep (深 – Shen), refined (细 – Xi), and extended (长 – Chang), and does not suddenly break its rhythm. The practice of correct ‘rootedness’ draws the qi energy flow downwards, and the basic position for the legs is that of ‘Horse Stance’ (马步 – Ma Bu). This channels a stimulating and healing qi energy flow through the kidney area.
Step 2) Breathing Through the Eyes Self-Cultivation
For eyes to shine like golden wood (金木 – Jin Mu), follow the breath to ‘still’ (定 – Ding) the mind, so that the brain-cavity becomes an area of concentrated self-cultivation. The nose breathes into the eyes, whilst both hands protect the ‘creative’ (乾 – Qian) principle in the mind.
This is a self-cultivation method for refining the ‘eye’, found within philosophical Daoism. This technique is also known as ‘Golden Jade Breathing Through the Eye’ (金玉吸日 – Jin Yu Xi Ri). The practice of the method of fundamental life mind and body (xingming shuangxiu) self-cultivation is very difficult with regards to developing the eyes. The old Daoist masters state that the body of a man is primarily ‘yin’ (阴), whilst only the eyes are ‘yang’ (阳). Continuous circulatory refinement, generates the external slow fire that produces the intense heat (外文武火 – Wai Wen Wu Huo). The ‘golden wood’ method effectively exercises and refines both eyes. In the past, this was a ‘secret method’ (秘法 – Mi Ta) of Daoist self-cultivation, that was not openly discussed or easily revealed and past-on. WARNING: From the beginning of this training, self-cultivation is pursued only involving the early morning sun (with the hands raised to limit the glare). Practitioners are advised NEVER to look at the midday sun, or serious injury will result. This self-cultivation method has been practised since ancient times, and enables the eyes to flow with the light of empty spirit (shen). Through discipline, the inner empty spirit (shen) emerges from both eyes, glowing with a bright light. In modern times, that state of attainment has been recorded in a photograph of Ancestral Master Liao Kong (了空祖师 – Liao Kong Zu Shi), and his disciple (the founder of the Qianfeng tradition) Zhao Bichen. In fact, it is possible to tell the health of the physical body simply by examining the eyes (as there is an inherent link between eye and body development). A Physiologist states: ‘During early pregnancy, around 12 days after the embryo has been formed, when examined with a microscope, a small black eye is already present.’ Ancient Classic also states: ‘When an embryo first forms in the womb, at day one of life (influenced by the ‘water’ phase), the black pupils of the eye form (as black dots) in the kidney area. On day two of life, (influenced by the ‘fire’ phase) the pupils of the eye travel through the heart area and develop eyelids. On day three of life, (influenced by the ‘wood’ phase), the pupils of the eye develop into a pearl structure that travels through the liver area. On day four of life, (influenced by the ‘metal’ phase), the black pearls (i.e. pupils) partly develop a white colour, as they travel through the lung area. On day five of life, (influenced by the ‘earth’ phase), the two pupils develop the cells that give the eyes their physical structure, as they pass through the spleen area. This is why the essence of the five internal organs are inherently linked with the two eyes. This combines with the ‘spirit’ (灵 – Ling), and ‘empty spirit’ (神 – Shen) acquired from the brain area inside the head, which are also reflected through the eyes.’ This is why the eyes are referred to as the ‘window into the spiritual essence of the mind’ (心灵的窗户 – Xin Ling De Chuang Hu).
Step 3) Draw the Bow to Shoot the Arrow Self-Cultivation
Drawing the bow fully open requires the use of ‘intention’ (yi), so that the movement is fully imbued with the ‘awareness’ of the mind. This facilitates the gathering and transportation of qi energy throughout the entire movement. The hands slowly and deliberately ‘draw’ the imaginary bow to the point of full extension, and then release the imaginary arrow,
Drawing the bow and releasing the arrow is an exercise practised on both sides of the body (left and right). This is an important self-cultivation technique that ‘balances’ the ‘yin’ (阴) and ‘yang’ (阳) energy in the body. This practice can eradicate all physical illnesses by truly refining essential nature (jing) and vital force (qi). The chest is expanded with qi energy as the bow is drawn, which drops down the leg and into the ground through the rooted feet with the outward breath (as the chest relaxes). It is said within Daoist thought that ‘stagnant’ qi energy flow is the root of a hundred diseases, but that a good and strong qi energy flow eradicates all disease. Drawing the bow re-activates the qi energy flow throughout the body (and mind), and is particularly beneficial for the purification of the liver and heart areas. This technique is in accordance with teachings of traditional Chinese medicine, particularly with regard to the ‘five phases’ (五行 – Wu Xing) philosophy, and the principles of ‘unobstructed qi flow’ (通 – Tong), ‘balance’ (调 – Tiao), ‘replenish’ (补 – Bu), and ‘cultivation’ (修 – Xiu).
Step 4) Refining the Root Self-Cultivation
The feet are firmly planted on the ground in horse stance (马步 – Ma Bu) and are held still. The hand movements raise the qi energy up the body and beyond the shoulders and back down again. The firmly placed feet coupled with the arm movements, fully establishes and controls a deep inward and outward breath, thus allowing the qi energy (and bodyweight) to drop into the ground, consolidating the ‘rooting’ process, which becomes strong like that of an ‘ox’ (牛 – Niu).
The founder of the Qianfeng School – Zhao Bichen – stated that the ‘Shengsi Acupuncture Point’ (生死窍 – Sheng Si Qiao) – situated in the perineum between the genitalia and the anus (also known as ‘Yin Qiao Xue’ [阴跷穴]), connects the Governing Vessel (督脉 – Du Mai) with the Conception Vessel (任脉 – Ren Mai), facilitating the flow of qi energy from the feet, up the legs, into the Governing Vessel (where it travels up the spine, over the top of the head and down to the top lip area), and down the Conception Vessel (in a straight-line down the centre of the body, through the genitalia to the Shengsi point on the perineum), and back down through the legs and feet toward the ground. In fact, within each human body, the Shengsi point connects with all of the eight extraordinary energy channels (八脉 – Ba Mai). Running up the Governing Vessel, there is the ‘Wei Lu’ (尾闾) point which is situated between the coccyx and the anus, and the ‘Jia Ji’ (夹脊) point situated both sides of the intersection between the 5th lumbar and 1st thoracic vertebrae. This pathway then travels up to the ‘Yu Zhen’ (玉枕) point (located in the centre of the back of the head), and into the brain area. This area of the Governing Vessel is known as the ‘Ni Wan’ (泥丸). The Governing Vessel then flows down the centre of the face and terminates at the top lip (and upper mouth) area known as the ‘Xuan Ying’ (玄膺) point. In this palate bone area there exists a pressure point that is ‘fork’ shaped and therefore frustratingly easy to lose qi energy through. The Conception Vessel begins in the lower lip area, and the qi energy flows down the trachea tract, through an area known as ‘Shi Er Chong Lou’ (十二重楼). This travels down through heart, veins and arteries, through the diaphragm and liver, and into an area known as ‘Jiang Gong’ (绛宫). Qi energy is then transported through the lower energy centre (dantian) two inches below the navel, down through the genital area, and back to the Shengsi point – where it is distributed downward through the other qi energy channels. A beginner must keep in constant awareness the qi energy circulation of the Governing and Conception Vessels, and how these link with the ground (i.e. ‘root’) – when both standing still and moving around. However, this process of ‘intention’ that observes and guides the circulating qi energy is applicable to the hands as it is to the feet, and every other part of the body. It is this advanced ‘awareness’ that roots the feet to the ground, and circulates the qi energy efficiently. This ‘awareness’ understands and senses the qi energy presence and flow through the energy channels and as a consequence, the mind assists the physical posture (which can be either ‘still’ or ‘moving’) to strengthen and circulate it. It is only through a strong motivation to train properly that the Governing and Conception Vessels (linked by the ‘Yin Qiao’ point) will fully open and transmit qi energy in an enhanced manner (that correctly roots the body to the ground).
Step 5) Single Palm Flies Around Self-Cultivation
By focusing the mind’s ‘awareness’ and ‘intention’ (yi) on the correct movements of the palms and feet, qi energy is directly circulated throughout all the meridians of the body, with each palm taking it in turns to move around the outside of the body. This exercise transports fresh and nourishing qi energy directly into the ‘five internal organs’ (五脏 – Wu Zang) and cleanses the ‘five internal organs’ of stagnant or ‘impure’ (瘀浊 – Yu Zhou) qi energy that causes illnesses and diseases.
All the previous steps deal specifically with balancing the yin and yang in the body through an enhanced qi energy flow. This exercise, by way of contrast, includes this function, but also expands the direction and purpose of the qi energy flow to include the purification and nourishing of the five inner organs, as facilitated through the ‘yin qiao’ qi energy channel (and up through the centre of the torso). This cleans-out all the negative or bad qi energy and replaces it with positive and nourishing qi energy. Within Daoist self-cultivation it is said that qi energy flow is enhanced and directed (yi) by the mind through both inner and external aspects of the body. This not only balances the yin and yang energy, but also purifies the five inner organs. This purification process is the essence of this particular exercise.
6) Two Gates of Yin and Yang Self-Cultivation
This exercise gathers qi energy to open the gate of yin and yang balance throughout the body. The open hands are extended to protect the kidney area. With the correct ‘intention’ (yi), positive qi energy is drawn-up from the foot, and saturates the kidney area, expelling all negative qi energy from the body. This ensures that the root of all illnesses and diseases are permanently banished from the body. This strengthens the ‘root’ qi energy and essential energy (jing).
The ‘two gates’ are the kidneys which must be ‘opened’ to allow pure and clean qi energy and essential nature (jing) to flow into the area. This nourishes the kidney area and balances the yin and yang energy. The two gates are opened by pressing the ‘Lao Gong’ (劳宫) point situated in the centre of each palm. When this point is pressed, the ‘intention’ (yi) immediately becomes aware of the qi energy channel connection between each palm and the two kidneys. This activity also has beneficial effects upon the heart. The frequency of breath can be fast or slow, as qi energy is circulated through the ‘Yang Qiao’ (阳跷) energy channel that runs from the foot, all the way up the legs, through the torso and into the head area. This builds qi energy and essential nature (jing) flow through the kidney area (as ‘vital force’), which expels all illnesses and diseases from the body.
Philosophical Daoism (Sweating Ox Self-Cultivation)
This is a powerful method that uses ‘fire’ and ‘water’ to build the strength of the weak. I have had a number of (male) students whose health has really been quite frail when they first came to train with me. Their essential nature (jing) was weak, and they suffered from nightly emissions. This is because many have led frivolous lives, and have engaged in meat-eating, alcohol drinking and excessive sexuality. When young this lifestyle seemed okay, but as middle age approached, the health of the body and mind depreciated rapidly. The superficial enjoyment they received from these activities did not match the loss in health that they suffered as they got older. As this situation inspires fear, many turned to Daoist self-cultivation to change their life-styles and repair their true qi energy (真气 – Zhen Qi) and essential nature (jing). By applying the correct meditation technique over-time, their essential nature (jing) and qi energy is restored. Today, after a year of training, the negative ‘yin’ energy has been transformed, and a strong and vigorous body has developed. This is the product of a free flowing and vigorous qi energy (through the Governing and Conception Vessels) that eradicates the roots of all chronic illnesses from the body. For this method to work, the mind and body must be both disciplined and made free from all psychological and physical tension. This then creates the optimum conditions for qi energy to be freely transported around and through the body, enhanced by the agency of ‘intention’ (yi) which is an evolved capacity of the mind. This is how successful self-cultivation is achieved. With hard work, the state of the mind and body will improve, as this ‘wonderful law’ (妙法 – Miao Fa) begins to take effect.
Philosophical Daoism (Yang Qi Enters the Qi Energy Channels Law)
The ‘Great Dao’ (大道 – Da Dao) is the true and correct path, that separates the genuine from the false. On occasion it is possible for a true Daoist method to be practiced by someone who is a genuine and sincere disciple, but after many years of following their teacher’s advice, they still do not achieve the ‘genuine method’ (真功 – Zhen Gong). Why is this? The genuine method is only achieved by a disciple if the teacher possesses genuine Daoist knowledge (or ‘training formulas’) that has been correctly transmitted from the genuine masters of the previous generations. However, a genuine master will only transmit this ‘higher’ knowledge if the disciple is sincere and respectful (尊 – Zun), and continuously strives to diligently cultivate ‘virtue’ (德 – De) in a good natured (善 – Shan) manner, as this sets the right conditions in place for a profound transmission to occur. Respect opens the qi energy channels (of the mind and body), and allows a conveyance of higher knowledge and wisdom to effectively ‘flow’ from master to disciple – no respect, no open channels, no transmission. This is the only correct Daoist method (that cultivates qi energy) for achieving the genuine teaching that penetrates the divine-sky and embraces the broad earth (天地 – Tian Ti). Without access to this knowledge through respectful and virtuous behaviour, there can be no genuine or effective self-cultivation. The highest aim is for both eyes to fully realise and penetrate ‘empty spirit’ (shen) through genuine self-cultivation. For this to happen, ‘essential nature’ (jing) must not ‘leak’ (不漏 – Bu Lou) out of the body (and mind). This is because ‘essential nature’ (jing) refines qi energy (into ‘vital force’), and in turn ‘essential nature’ is strengthened and further refined by ‘vital force’ (炁 – Qi). Essential nature (jing) is the vital ingredient which is gathered for internal and external medicine (内外药 – Nei Wai Yao) self-cultivation. If ‘essential nature’ is successfully gathered, a profound peace of mind and sense of ease is achieved, as through the use of the ‘five phases’ (wuxing) in relation to the five internal organs, the root of all illness and disease is permanently eradicated from the mind and body. This is why the sacred knowledge of qi energy self-cultivation is truly wonderful and knows no bounds. This should not be surprising, as the Daoist masters of the past spent decades researching the human condition and devising effective methods for profound self-cultivation that are beyond the normal understanding of the world. In those early days, Daoist masters were very ‘selective’ with regards to whom they transmitted the genuine method. This effectively kept the higher Daoist teachings ‘secret’ and ‘obscure’ and prevented health-giving Daoist teachings from being known by the people who comprised the broader society. Today, many children and adults have good health and get on with their lives, pursuing whatever plan they have for life, but when they get older, they get ill and then start to seek-out the advice of a doctor. This is because when they were younger, they completely forgot that their body needs looking after so as to prevent illnesses and diseases forming. Hence the Daoist health self-cultivation saying: ‘A life lived to excess, diminishes the essential nature (jing) and qi energy. When this happens, a doctor’s medicine will find you.’
The human body is vitally important and is the very vehicle of our existence. Once the energies of the body are diminished and used-up, then death ensues and life is finished. This is a sad situation, because through Daoist self-cultivation, people can be both happy and healthy. I see around me successful people turn 40 years old, and their bodies (and minds) are frail and full of illness, because when young, they neglected their health. Psychological illness and distress seem to be on the increase in the modern world, due, I think, to the fear of getting older, losing one’s health, and dying. People suffer fatigue all day long and find it difficult to work, and couples find it difficult to relate to one another. People eat too much, exercise too little, and resort to taking copious amounts of medicine. Why are they doing this? It is because they do not understand about the Daoist teachings, which today are easily accessible to ordinary people. However, like any genuine path of self-cultivation, Daoist studies are not easy and require sacrifice and dedication if the correct ‘virtue’ (de) is to be attained. It is through hard-work that genuine happiness, health, longevity and true understanding are generated.
Described above are the 6 elementary external self-cultivation techniques, as taught by Zhao Bichen – founder of the Qianfeng School. These are the formerly ‘hidden’ foundation exercises of the full 18 steps, and are, therefore, essential for Daoist self-cultivation (the 6 intermediate and 6 advanced steps are progressive elaborations upon this firm foundation). Also added to these ‘6 steps’ are the ‘Sweating Ox Self-Cultivation’ and the ‘Yang Qi Enters the Qi Energy Channels Law’. Together this body of knowledge comprises ‘8 methods’ (八式 – Ba Shi) for building fundamental nature and cultivating life and destiny (xingming shuangxiu). This training is accessed by ‘quieting’ and ‘stilling’ the mind, without this access point, the external medicine training cannot begin. When firmly established, the elementary level of self-cultivation will transition naturally into the intermediate level. Suffice to say, this is a basic explanation of the 6 elementary steps, as conveyed by the ancient Daoist masters, and is not the entire teaching. This is because a firm foundation must be built carefully, step by step and too much of the wrong kind of knowledge can lead to confusion when beginning Daoist training. A solid foundation in external self-cultivation, leads to a solid foundation for internal self-cultivation. Today, this is a well-known Daoist set of internal and external exercises, but during the war years, this teaching was nearly lost, and was transmitted mind to mind, face to face, by word of mouth (contained in special formulas). These Daoist teachings have been preserved by the Zhao family that has paid the price in blood and sacrifice, and as a consequence, I want you to know and appreciate the cost of bringing these valuable Daoist teachings into the modern world for everyone to see. This is a no-nonsense approach to sharing the genuine Daoist teachings. The higher teachings are conveyed to those who have mastered the basic techniques in their entirety, and who have developed the appropriate virtue and respect. I trust you will grant me your understanding in this delicate matter.
Quanzhen, Longmen, Outside the Temple, 14th Generation Transmission Inheritor
Quanzhen, Longmen, Qianfeng Earlier Divine-sky School
Qianfeng Hermitage: Zhao Ming Wang
Qianfeng Hermitage Chief Editor: Zhao Ming Wang
Sub-Editor (Final Copy): Zheng Dongzhong (冯东钟) – Senior Disciple
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source: http://blog.sina.com.cn/s/blog_64e533c901017bm0.html
道家功夫《性命双修》外炼功夫十八式
在一千多年前,道家祖先潜心研究探索人体内的经络、骨骼、脏腑、气血的运化和机理,其先天之本和后天之气的转换关系,及相关人体的奥秘,总结并传承下来一套完整有效的强身健体、祛病延年、养生益寿之上乘功法。由于道教成圣成仙的思想,以及历代单传的古训,全套功法都以仅仅传给单独的继承人的方式在延续,谨慎传承,其真传道时都是以三口不说六耳不传。其对传承弟子的考验达数年之久,有的伴随师父十几年才可学到真正的性命双修功夫,从此不难看出修道家功夫的艰难程度。
全真龙门派庙外第十一代千峰老人赵避尘祖师改变过去道家秘法单传的方式,以人人健康为宗旨,普传道家性命秘法,传授弟子八百,此也是道家功法传承历史的转折点。从此在华夏大地上人人可学、不分贵贱。并将全部内功功法详细写明,并著有《性命法诀明指》等书。在书中,千峰老人赵避尘细致的讲解了性命双修的全部内功功法,但没有注明外炼功夫。
每一步道家内功心法的修炼,都配有外炼功法,其初六步、中六步和上六步三个六步,共计十八式。一内一外共同修炼,以内修性炼命,外炼精气神的运化,主导以意领气通于八脉及周身经络。此十八式层次分明,是辅助命功不可分割的一套有效的功法。修炼外功则内功增益非常迅速,每一步如登修道阶梯,拾级而上,事半功倍,凡掌握其要领者如同得到至宝百炼不烦。
如今此外炼十八式功法近乎失传,大部分修者也只是了解其中几步,实属可惜。此十八式功法必须由师面传心授,其中有的招式怪异,炼者很难拿捏其中意、气、神、动的配合,需要师父多次演练方能掌握要领。如十八法中的《汗牛功》是和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。
在千峰老人赵避尘后裔赵明旺得到家传宝贵外炼口诀十八式后,立志真修,研究每一招一式,其十八式功夫要求身、心、意、气、行的紧密配合,尤其每一吸一呼之间要融会贯通意到气到,外之形体动作协调一致,其功主要环节要多次演练方能掌握其内在奥妙,要求修者身体力行。希望有缘得者认真领悟不得盲修瞎练,凡得到真传者无不称此为奇功,受益匪浅。
动功初六步口诀:
一步: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。
此功和性命双修初步功夫相结合,收心求静气入丹田法一理,炼性命双修者以筑基为要领,基不牢固则无成也。脚下生跟者其意在下,其根如同松树一样,根深则不怕风雨,上边左右运化呼吸,如同风吹树干,其气下于丹田,深、细、长、匀,丹田之气有感倍增。内以其静安神祖窍,往往会呼吸顿断,而行此法呼吸则在打坐时会深、细、长、匀保持不断。因为扎根法引领其气下行,马步运化带脉之上双肾又得到了锻炼,此以炼气固肾之功。
二步: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。
此法是道家炼眼之法,又叫金玉吸日。在修炼性命双修中最辛苦的就属我们的双眼,男子按道家而言,周身都属阴唯有双眼属阳,只有千锤百炼配合外文武火、金木合并法才能有效锻炼我们的双眼。在过去此为道家秘法从不轻传。注:初炼此功者必从初阳炼起,万不可采午日之阳,否则炼者受大伤。自古炼有成者,双目神光焕发,如两道电光神从内而出。近代了空祖师和其弟子千峰老人赵避尘等都已过此关,有照片为证。人之体内有无病患,从眼内就足以分辨,生理学有云:“父母初结胎时,细胞内先生二目,至十二日后用显微镜看内有黑睛。”古经亦云:“人初结胎时,天一生水生黑睛而有瞳仁通肾,地二生火而有两眦通心,天三生木而有黑珠通肝,地四生金而有白珠通肺,天五生土而有上下眼胞通脾,故五脏之精华皆聚于二目,而人之灵神在脑,亦发之于目。”人的两眼又谓心灵的窗户。
三步: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。
此为左右开弓放箭,修者首先要炼得身体阴阳平衡,祛病强身方能真正炼得真精之气。此功是把左右胸之瘀浊气,排出体外的一步功夫。瘀浊之气为百病之源,道家称未发之病。此法能调理气瘀不通,对肝心瘀浊之气是一种有效的疏通调理功夫。中医五行言清、通、调、补、修,此法以清通为主。
四步: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。
千峰老人赵避尘曰:一吸由生死窍后督脉上顶,与任脉接连;二呼由前督降至生死窍,此是以意领气行前后之功夫。吾人身中八脉之总根为生死窍,后通尾闾,上夹脊,到玉枕,进脑髓,入泥丸宫为督脉。自大脑中心之骨延髓管下行一管,名曰玄膺穴。穴内有一小岔,通上腭骨,真气易由此漏。下对气嗓管,名曰十二重楼。过肺脏动脉管,下通右心血房,至隔膜下肝根之管,名为绛宫。在心下一寸二分,周围有碎脂油环绕,下至气穴,再下至睾丸宫,回至生死窍为任脉。而初炼者必须牢记督脉与任脉的关系和行走路线,平时不断的要以意领气运行其中,提肛起双手,提督意用力,其意在前、气在后,而有气意上行之感,此为意领,要想达到真通者,只有下手后阴跷脉开,此督任才算真开。
五步: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。
前三步讲如何身体阴阳平衡、祛病强身,而此功有同于三步功夫,她是以意领气运化五行脏腑阴阳,祛阴跷脉瘀浊之气法。道曰:内外阴阳要想扫除体内瘀浊未发之病气,强体固体,五脏运化为首要任务,增真祛瘀津液增多。是脏腑之间运化平衡非常行之有效的功法。
六步: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。
此功以阴阳平衡精气足,阴阳门开意在肾,以劳宫穴和双肾间相吸意领,巧妙的运用意和气使心脏和双肾得到了养护和增补,其动作有快有慢,当吸于带脉后快速下翻行走于阳跷脉,此时下行杂病之气顺以排出,径路通达增补肾精的有效功法。
道家 《汗牛功》
此功真是救弱者于水火中,我有几位学生入门前身体虚弱,甚至自精不固,滑精遗精的厉害。还有的不顾自身安危,投身于酒肉美色之中,经过几年打战败下阵来,遍体鳞伤内虚而归。入得门来想之后怕,经过打坐内增真气,外功运用关门锁精,逐渐恢复精气,如今一年有余,身体强壮祛阴存真,而任督二脉明显通畅,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。当真正掌握了妙法才感觉到其功带给你的感受。
道家《阳气入穴法》
大道千千条,真伪并齐行。伪道真来胜似真,到了一场空。修者真心拜道,投其大师之名而数年后不得真功,为何?真功者必得真口诀,如能真心身体力行、德善尊师方可得此宝诀。
此功通达天地,是收天地之气的功夫。无有此诀者,炼道难如登天。炼此功神明通达双眼有神,精足存精不漏,精化气、采内外药后,必炼此功方可高枕无忧,此功还是祛五行之病有效功夫,知排气法必得其妙。
中华道家文化源远流长,在过去由于道家有着很多道规戒律从而显得神秘,而不被世人所了解。所以在道家只有追求者才可得到传承,其传播范围很小,而道家真正养生文化,没有得到有效认识普及发展和传播。
如今家长以孩子有好成绩为第一,大人以为家庭努力工作为第一,老人以有病找医生为第一,完全忘记自己身体为第一的首要问题。道家养生曰:体弱自补,虚欠精气亏也,药来自身也。
身体是我们一生最为重要的核心,一旦失去了生命那什么都是零,而生活要幸福,身体健康的质量是首要的,如今40出头的人大多数就以身体虚欠,工作一天感到疲劳无力,有甚者就连夫妻生活都是可思而不能行,有的甚至要靠药物来满足自己的生理需要,有的整天大量进食药品,如今因心理疾病死亡率不断攀升,可怕否?如今我们要了解道家的功夫,而不是片面的想得道修炼成仙,要把其中真正养生精华提取出来为我所用。这才是弘扬真正的中国道家养生、全民健身真正意义所在。而也有真正涉足追求道家上乘功夫者,那是一种境界,更要苦下工夫身体力行,以修炼之苦为乐,以得道而不自居高。
以上介绍的是道家千峰先天派千峰老人赵避尘外炼秘法十八式中的初六步和中六步,其中最关键为两步《汗牛功》《阳气入穴法》,此八式是修炼性命双修,从收心求静到下手采外药炼内药,不可或缺的初中级外炼功夫。后中四部和上六步功夫,因祖训之规就不在此详细介绍,这是一部行之有效的近代道家秘传内丹外炼功法,在战乱期间此功夫濒临失传,在前辈的口传心受牢记于心。在此整理展现在大家面前,不妄言:赵氏家族为此付出血和生命的代价。故后边更深层次功法只传有缘人,希望谅解。
全真龙门派庙外第十四代传承
全真龙门千峰先天派嫡传
千峰草堂:赵明旺
主编千峰草堂:赵明旺
副编辑整理: 冯 东 钟子杰