Wu Liu School (伍柳派) – Self-Cultivation Method
Original Chinese Language Article By: http://baike.baidu.com
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: This is a basic introduction to the Wu Liu School’s Daoist self-cultivation as practised in China. It is in agreement with the teachings of the Qianfeng School (one of its successor schools) – although the Qianfeng School contains a number of other aspects unique to its own traditional background. Essential nature (jing) is preserved through not participating in sexual activity. It is drawn up from the genitalia (through the inward breathing process - augmented by visualisation), circulated through the microcosmic orbit and stored in the lower energy centre [丹田 – Dan Tian]. The naval is the centre of life, and for self-developmental purposes, Daoist thinking locates the lower energy centre exactly two-inches below the naval. This is the exact point around which an embryo forms in the womb (during pregnancy) in the pure prenatal state, and is referred to as a ‘cauldron’ or ‘furnace’ where the ‘smelting’ self-cultivation process takes place (in fact one of three such areas). In the sullied post-natal (post-birth) state of ordinary existence, this area must be ‘purified’ and ‘emptied’ of all dualistic intention and manifestation. The cavity becomes saturated with ‘qi’ and ‘jing’ which is stimulated and refined through an optimised breathing mechanism, and the enhanced concentration of the mind. Both jing and qi are continuously circulated upward from the base of the spine to the top of the head and down to the upper lip area (Governing Vessel), and from the lower lip area down the front of body (Conception Vessel) powered by a deep and full breathing mechanism that is directed by the mind, (which is focused on and throughout the dan tian in an expansive manner that encompasses the entire body with conscious awareness – ‘emanating’ or ‘radiating’ from the ‘Ancestral Cavity’ [祖窍 - Zu Qiao] situated in the middle of the forehead, between and slightly above the eyes). This continuous compression and circulation in the microcosmic orbit, purifies and cleanses both qi and jing. This process creates ‘heat’ or ‘fire’ which is the basis of all internal self-cultivation within Daoism. The concept of ‘Lian’ [炼], which is ‘refinement’ or ‘self-cultivation’, actually refers in reality to a ‘smelting’ process. Circulating Jing is strengthened through gathering and compressing, and in so doing, ordinary circulating ‘qi’ [气] energy is transformed into a robust circulating ‘vital force’ qi [炁] energy. This is followed by the development and transportation of the immortal foetus, and the realisation of an all-embracing emptiness (that includes all things) discussed below. The immortal foetus has its origin in the reproductive substance created and stored in the testes (for a man). (Essential nature [jing] is transported from the testes [in the initial stages] by the use of ‘intention’ or ‘wilful direction’ [音 – Yi], which manifests through developed meditation practice, and is used as a visualisation tool to guide ethereal substances of Daoism around and through the body. When the practice is fully established and mature, however, this circulatory process becomes separate and distinct from the breathing mechanism and is self-sustaining, i.e. ‘self-winding’.) This is described as ‘immortal seed’ which is refined into essential nature (jing) by circulating and merging with vital force (enhanced qi). Essential nature (jing) merges with vital force (enhanced qi) and empty spirit (shen), which creates the basis for long-life (命 – Ming). This enriched substance then merges with the immortal seed and the immortal embryo is formed initially in the lower energy centre (dantian), but is matured in the middle energy centre (dantian), before maturing into full immortality in the upper energy centre (dantian). These details, although brief, compare favourably with Master Zhao Bichen’s Qianfeng teachings as presented in Charles Luk’s ‘Taoist Yoga’. This should not be surprising, as Master Zhao Bichen inherited the Longmen (i.e. ‘Dragon Gate’) lineages of the Quanzhen (i.e. ‘Complete Reality’) School, through the Wu Liu School.
ACW 12.7.2016.
ACW 12.7.2016.
Correct Method for Building the Foundation
The developmental foundation of the Wu Liu School is the correct practice of inner self-cultivation (炼 – Lian). Each individual must perform this self-cultivation in a precise manner if it is to be effective. If the eye is attached to external visual stimulus, or if the ear is attached to external audial stimulus, then correct self-cultivation cannot be achieved. Generally speaking, self-cultivation must be pursued daily, so that all thoughts are eradicated from within the mind. This creates a ‘still’ (静 – Jing) mind that reveals the pure reality (真 – Zhen) of the fundamental nature (性 – Xing). This is how pure fundamental nature is realised. By building a firm foundation, the single (identical) state of Buddhahood and Immortality is realised. Wu Chongxu (伍冲虚) said: ‘The attainment of Immortality is achieved by building a firm foundation through self-cultivation.’ This is called building the base because it involves gradually training in self-cultivation that acquires ‘positive spirit’ (阳神 – Yang Shen). This is the root that calms the mind (through the relaxation of ‘empty spirit’) and relaxes the body (through the release of all blocked qi [气] energy). This is the first achievement in building a firm self-cultivation foundation. This is because ‘empty spirit’ (神 - Shen) only manifests as realised empty spiritual essence (灵 – Ling) if essential nature (精 – Jing) is cultivated through the development of vital force (炁 – Qi). Simply stated: ‘Stilling the mind is the foundation for the development of essential nature (jing) and the development of vital force (qi). This is how a firm foundation is achieved.’ After the correct effort has been successfully applied to this initial self-cultivation stage, the practitioner must proceed to the next stage of Energy Centre Daoist Life-Extension Self-cultivation (丹道命功 – Dan Dao Ming Gong). The teachings of the Wu Liu School state that the lower energy centre (situated two inches beneath the naval at the front of the body, and between and slightly below the two kidneys at the back of the body) is the key to genuine self-cultivation. It is within this cavity that the mind’s attention must be firmly held during seated meditation (and not permitted to move anywhere else). The mind’s awareness must fully ‘fill’ this cavity entirely and without any sense of duality or contradiction.
Self-Cultivation of Transforming Qi into Shen
Firstly, essential nature (jing) must be strengthened and used to transform ordinary qi energy into ‘vital force’. Only when this has been completed, can the practitioner progress to this stage. The ‘Immortal Foetus’ (胎仙 – Tai Xian) is developed through the transformation of ‘vital force’ (qi) into ‘empty spirit’ (shen). This is the profound realisation of the fundamental essence of the spirit. This stage can only be attained through ‘vital force’ (i.e. developed ‘qi’ energy). It is only through the use of vital force that true ‘empty spirit’ (shen) can be cultivated. By ‘stilling’ (定 – Ding) the mind through the practice of seated meditation, all dualistic thoughts are brought to an end. When this happens, ‘empty spirit’ (shen) is revealed and clearly perceived. Prenatal (先天 – Xian Tian) vital force (qi) is developed and stored in the lower energy self-cultivation centre (two inches below the navel). This is achieved by preventing any leakage of vital force (qi), and essential nature (jing) from the body and mind. This is why is why the Wu Liu School states: ‘Empty spirit (shen) is achieved only through long hours of seated meditation designed to ‘still’ the mind. It is only by ‘stilling’ the mind of all thought that ‘empty spirit’ (shen) is fully realised. Empty spirit (shen) is entered through a ‘still’ mind, and it is through concentrative meditation that vital force is built-up and stored as if cooked in a ‘cauldron’ (鼎 – Ding). Without the development of ‘vital force’ (qi), singular yin (孤阴 – Gu Yin) cannot be developed, and ‘empty spirit’ (shen) cannot be realised. If this is the case, then there can be no escape from the state of dualistic delusion. It is through calming the mind that ‘empty spirit’ (shen) is realised. Just like a real cauldron, the mind (and body) must be used as a means to cultivate ‘empty spirit’ (shen) through a ‘smelting’ or ‘cooking’ process that is ‘concentration’ led. This concentration, when performed correctly, permanently ‘stills’ the mind. ‘Empty Spirit’ (shen) is only realised in this manner.’ See Wu Chongxu’s (伍冲虚) book entitled ‘Inner Self-Cultivation Energy Centre Mind Law – Cauldron Device’. This emphasises the Wu Liu School’s statement that ‘The self-cultivation of ‘vital force’ is the way of realising ‘empty spirit’ (shen). It is only through the development of ‘vital force’ that refuge in ‘empty spirit’ can be sought.’ Creating the correct inner heat (火候 – Hou Hou), drives the ‘macrocosmic orbit’ (大周天 – Da Zhou Tian) circulation. Mercury (汞 – Gong) – or ‘empty spirit’ (shen) – is the empty and still essence of the cultivated mind (心 – Xin), and every single person is able to realise it. If concentration is not fully developed in the daytime, then the brightness of ‘yang’ (阳) is obscure. If concentration is not fully developed during the night-time, ‘yin’ (阴) energy grows faint. However, as a rule, yang energy equals ‘life’, whilst yin energy equals ‘death’. Therefore, during the training process, yang energy is built-up in the body, whilst yin energy is diminished. By degrees, a unit of yin is eradicated and a unit of yang is created. This process, by degrees, transforms yin into ‘pure’ (纯 – Chun) yang. The ‘foetus’ (胎) and ‘empty spirit’ (shen) have pure yang as their essence. This is why the ancients said: ‘If yin is not completely uprooted and eradicated, Immortality cannot be achieved.’ This is the law of cultivating ‘mercury’ (i.e. realising ‘empty spirit’ [shen] during the ‘smelting’ process associated with intensive, seated meditation practice). Fire is generated through intensive meditation that circulates vital force (qi) around the ‘macrocosmic orbit’ (大周天 – Da Zhou Tian). This is how ‘essential vital force’ (元炁 – Yuan Qi) is developed that leads to the realisation of ‘essential empty spirit’ (元 神 – Yuan Shen). Essential empty spirit is the realisation of ‘emptiness’ (空 – Kong) – but only after all drainage of qi energy and essential nature (jing) ceases. Emptiness is realised during seated meditation, only when all other aspects of Daoist self-cultivation has been successfully achieved. Emptiness cannot be realised through seated meditation if qi energy and essential nature (jing) are wasted on frivolous activities, and not gathered and transformed through the ‘smelting’ process. This is how the cultivation of yang energy reveals ‘empty spirit’ (shen) and the Wu Liu School training reaches fruition. If the mind is not concentrated during meditation, and if qi energy and empty spirit (jing) are not correctly gathered, then the fire required to ‘smelt’ these substances will not be generated. If the bright light of yang energy is not generated, then empty spirit (shen) will not be realised. The teaching progresses by degrees, and each aspect is to be dealt with in order. The generation of fire (or ‘heat’) transforms the qi energy by degrees and the bright light of pure yang will eventually manifest.
Further Refining the Empty Spirit (Shen)
The Wu Liu School generates ‘vital force’ (qi) as a prerequisite for developing and revealing ‘empty spirit’ (shen). This is why it is said: ‘Empty spirit (shen) already exists in a pure state, and this is understood when the (immortal) foetus is fully formed (through the integration of qi, jing and shen and solidified through meditation upon it) and emerges (in the case of a man) from the immortal seed stored in the testicles. However, a Daoist practitioner must not become attached to the immortal foetus being in the lower energy centre, but must continue onward in their self-cultivation. This is achieved by applying the Daoist teachings directly and not stopping after a little success. Attention must shift the self-cultivation process from the lower energy centre to the middle energy centre (or ‘dantian’) situated in the solar plexus, so that the immortal foetus is transitioned from the lower energy centre to the middle energy centre – where it must be nourished for three years through further Daoist self-cultivation. The immortal foetus is then raised up into the upper energy centre (dantian), or ‘Ni Wan Palace’ (泥丸宫 – Ni Wan Gong) where pure yang and empty spirit (shen) manifest as an underlying and empty essence of reality.’ Empty spirit is integrated with the immortal foetus, and re-emerges in a far more robust state of permanent health-giving vigour (hence the attainment of full ‘Immortality’). This re-invigorates the body into a youthful state of existence. This involves a careful self-cultivation – like that of feeding milk to a baby (乳哺 – Ru Bu). If empty spirit (shen) remains trapped in a small area, or one energy centre spot, then immortality will definitely not be realised, because the step by step Daoist training is not followed. If the Daoist law is not followed, then all ‘righteous purpose’ (义旨 – Yi Zhi) is lost, and Daoist training becomes corrupted and can cause great harm to the practitioner. For Daoist teachings to be effective, they must be correctly understood and properly applied for the maximum benefit for humanity. Without proper knowledge, the energy centres cannot be effectively transformed through Daoist training. When yang and empty spirit (shen) unite, not only is there a realised white light, but also the realisation of a profound and all-embracing void that contains all things. This is the eradication of all delusion and poor health. This is achieved through applying the principle of a careful step by step approach to self-cultivation. Correct seated meditation is the key to cultivating an expansive empty spirit (shen), if there is no deviation from the established method. This requires self-control, so that the six senses are disciplined and do not take part in frivolous activities. In the lower energy centre (dantian) two inches below the navel, essential nature (jing) is integrated with qi energy and transformed into ‘vital force’ (enhanced qi). In the middle energy centre (dantian) in the solar plexus, vital force (enhanced qi) is integrated with empty spirit and transformed into enhanced empty spirit (shen). In the upper energy centre (dantian) (Ni Wan Palace), empty spirit is transformed into a state of expansive, pure emptiness. Empty spirit (shen) is the essence of all material reality, and through Daoist self-cultivation, empty spirit (shen) is realised within the mind and body. The essence of empty spirit (shen) is ‘emptiness’ or ‘void’ (虚 – Xu), and it is through Daoist meditation that this reality is realised. By focusing the mind correctly within the body, then each of the three energy centres (dantian) are fully opened and cultivated. This reduces delusion and poor health, and increases wisdom and good health. These stages of training are not meant to be permanent, but followed until the good correct benefits have been achieved. Training should be exact, held neither too close nor pushed too far away, and pursued carefully, step by step. This is how qi energy and essential nature (jing) is circulated throughout the energy channels of the body, and how empty spirit (shen) is developed and realised. The immortal foetus must be developed from a weak state to that of a strong state for self-cultivation to successfully take place – this is achieved carefully, step by step. The realisation of profound emptiness can be realised after three years if the method is followed correctly. When pure yang and empty spirit (shen) are fully developed, then there is direct communication with the divine-sky (天 – Tian). This is how the ‘golden stone’ (金石 - Jin Shi) is accomplished with no hindrance.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Extracted from Original Chinese Language Article: http://baike.baidu.com/view/679953.htm
筑基方法编辑
伍柳派在筑基之前强调先炼己。所谓炼己,是炼人的本性而成真。所炼之者,眼逐于色而炼之不睹;耳逐于声而炼之不闻。平常日用,必当如是先炼,则己念伏降,而性真纯静。得真 性者,即是佛与仙,筑基而基成。 伍冲虚认为“修仙而始筑基”。所谓筑基,筑为渐渐的意思,基为修炼阳神之根本,安神、安息之所。基要先筑好,也就是说阳 神之所成就,神才会显灵,这就要依靠精炁而为用。简单地说就是“息定还精炁,谓之筑基。
炼己功夫做完以后,便要开始丹道命功的修炼。伍柳认为,脐后腰前,前七后三,两肾中间一窍,是丹田气穴,要凝神于此修炼。
炼炁化神编辑
初关炼精化炁完成后,欲养胎仙,而伏至灵元神,即为中关炼气化神。“唯炁斯可。用炁载神,则以先天之炁相定于中田,以为关锁。而神能久伏久定于中,转神入定,即如前言炁名内鼎也可。 若无是炁,即堕孤阴之说,则不能留是神。神无依着,则出入无时,而妄念 动也。而所守之中、下田,为外鼎者,又神所居之本位,故神即静定而寂照者如此也。”见伍冲虚《内炼金丹心法·鼎器论》 。这是因为伍柳派认为“炼炁化神,又以炁为神之归依”。见伍冲虚《内炼金丹心法·火候 论》。其具体方法是行火候炼神,谓之添汞。此火候,就是大周天功夫。所说添汞,心中之元神为 汞,凡人之神,半动于昼而阳明,半静于夜而阴昏。阳如生,阴如死。修炼的人,必定因为昏昧而为阴,所以要渐渐消而去之。消一分阴,添得一分阳。去二分、三分、四分、五分阴 ,则添二分、三分、四分、五分阳,可以算是纯阳。渐渐逐分挣到消尽十分阴,添足十分阳 ,称之为纯阳。纯阳到无阴睡,称之为胎全神全。所以古人说:“分阴未尽则不仙”,这都是添汞的说法。然而所谓添,必由于行大周天之火,有火则能使元炁培养元 神,元神便不离二炁,而皆空皆定,直至阳神果满。若不添汞行火,以神驭火,则神不阳明。如何得行火炁添得三分、五分阳明,方行三分、五分火。
炼神还虚编辑
伍柳派认为炼炁出神之后,“神已纯全,胎已满足,必不可久留于胎。再用迁法,自中下而迁于上丹田,以加三年乳哺之法”。此中“上丹田名泥丸宫,阳神归伏之本宫也。归伏本宫,神未壮健,如婴儿幼小,必凭乳哺,故有乳哺之名。倘拘神于上丹田之小境,则失还丹之义旨,大悖乳哺之法矣。其法兼存养之全体,出收之大用而言者也。盖存养之功,不着意于上田,亦不纵意于上田。惟一阳神寂照于上田,相与浑融,化成一虚空之大境,斯为存养之全体。乃为乳哺之首务也。存养功纯,自有出神之景焉。出神景现,神可由矣。当出而不出,则不超不脱,难入圣阶。故出神之景,在所当知也。当其存养功纯,忽于定中见空中六出纷纷,即出神之景也。斯时也,即当调神入壳,一出天门而旋收焉。出则以太虚为超脱之境。收则以上田为存养之所。须知出收之时少,而存养之时居多。又出宜暂而不宜久,宜近而不宜远。始则出一步而收焉,或出多步而旋收焉。久之或出一里而旋收焉,或出多里而旋收焉。乃至百千里而皆以渐次而至,不可躐等而至也。所以然者,以婴儿幼小,迷失难归。或有天魔来试乱我心君,故须出入谨慎,方能全虚空之全体于往来之中,以完夫乳哺之大用也。……若夫乳哺敬谨,能还虚三年,则阳神始得老成,自可达地通天,入金石而无碍。
The developmental foundation of the Wu Liu School is the correct practice of inner self-cultivation (炼 – Lian). Each individual must perform this self-cultivation in a precise manner if it is to be effective. If the eye is attached to external visual stimulus, or if the ear is attached to external audial stimulus, then correct self-cultivation cannot be achieved. Generally speaking, self-cultivation must be pursued daily, so that all thoughts are eradicated from within the mind. This creates a ‘still’ (静 – Jing) mind that reveals the pure reality (真 – Zhen) of the fundamental nature (性 – Xing). This is how pure fundamental nature is realised. By building a firm foundation, the single (identical) state of Buddhahood and Immortality is realised. Wu Chongxu (伍冲虚) said: ‘The attainment of Immortality is achieved by building a firm foundation through self-cultivation.’ This is called building the base because it involves gradually training in self-cultivation that acquires ‘positive spirit’ (阳神 – Yang Shen). This is the root that calms the mind (through the relaxation of ‘empty spirit’) and relaxes the body (through the release of all blocked qi [气] energy). This is the first achievement in building a firm self-cultivation foundation. This is because ‘empty spirit’ (神 - Shen) only manifests as realised empty spiritual essence (灵 – Ling) if essential nature (精 – Jing) is cultivated through the development of vital force (炁 – Qi). Simply stated: ‘Stilling the mind is the foundation for the development of essential nature (jing) and the development of vital force (qi). This is how a firm foundation is achieved.’ After the correct effort has been successfully applied to this initial self-cultivation stage, the practitioner must proceed to the next stage of Energy Centre Daoist Life-Extension Self-cultivation (丹道命功 – Dan Dao Ming Gong). The teachings of the Wu Liu School state that the lower energy centre (situated two inches beneath the naval at the front of the body, and between and slightly below the two kidneys at the back of the body) is the key to genuine self-cultivation. It is within this cavity that the mind’s attention must be firmly held during seated meditation (and not permitted to move anywhere else). The mind’s awareness must fully ‘fill’ this cavity entirely and without any sense of duality or contradiction.
Self-Cultivation of Transforming Qi into Shen
Firstly, essential nature (jing) must be strengthened and used to transform ordinary qi energy into ‘vital force’. Only when this has been completed, can the practitioner progress to this stage. The ‘Immortal Foetus’ (胎仙 – Tai Xian) is developed through the transformation of ‘vital force’ (qi) into ‘empty spirit’ (shen). This is the profound realisation of the fundamental essence of the spirit. This stage can only be attained through ‘vital force’ (i.e. developed ‘qi’ energy). It is only through the use of vital force that true ‘empty spirit’ (shen) can be cultivated. By ‘stilling’ (定 – Ding) the mind through the practice of seated meditation, all dualistic thoughts are brought to an end. When this happens, ‘empty spirit’ (shen) is revealed and clearly perceived. Prenatal (先天 – Xian Tian) vital force (qi) is developed and stored in the lower energy self-cultivation centre (two inches below the navel). This is achieved by preventing any leakage of vital force (qi), and essential nature (jing) from the body and mind. This is why is why the Wu Liu School states: ‘Empty spirit (shen) is achieved only through long hours of seated meditation designed to ‘still’ the mind. It is only by ‘stilling’ the mind of all thought that ‘empty spirit’ (shen) is fully realised. Empty spirit (shen) is entered through a ‘still’ mind, and it is through concentrative meditation that vital force is built-up and stored as if cooked in a ‘cauldron’ (鼎 – Ding). Without the development of ‘vital force’ (qi), singular yin (孤阴 – Gu Yin) cannot be developed, and ‘empty spirit’ (shen) cannot be realised. If this is the case, then there can be no escape from the state of dualistic delusion. It is through calming the mind that ‘empty spirit’ (shen) is realised. Just like a real cauldron, the mind (and body) must be used as a means to cultivate ‘empty spirit’ (shen) through a ‘smelting’ or ‘cooking’ process that is ‘concentration’ led. This concentration, when performed correctly, permanently ‘stills’ the mind. ‘Empty Spirit’ (shen) is only realised in this manner.’ See Wu Chongxu’s (伍冲虚) book entitled ‘Inner Self-Cultivation Energy Centre Mind Law – Cauldron Device’. This emphasises the Wu Liu School’s statement that ‘The self-cultivation of ‘vital force’ is the way of realising ‘empty spirit’ (shen). It is only through the development of ‘vital force’ that refuge in ‘empty spirit’ can be sought.’ Creating the correct inner heat (火候 – Hou Hou), drives the ‘macrocosmic orbit’ (大周天 – Da Zhou Tian) circulation. Mercury (汞 – Gong) – or ‘empty spirit’ (shen) – is the empty and still essence of the cultivated mind (心 – Xin), and every single person is able to realise it. If concentration is not fully developed in the daytime, then the brightness of ‘yang’ (阳) is obscure. If concentration is not fully developed during the night-time, ‘yin’ (阴) energy grows faint. However, as a rule, yang energy equals ‘life’, whilst yin energy equals ‘death’. Therefore, during the training process, yang energy is built-up in the body, whilst yin energy is diminished. By degrees, a unit of yin is eradicated and a unit of yang is created. This process, by degrees, transforms yin into ‘pure’ (纯 – Chun) yang. The ‘foetus’ (胎) and ‘empty spirit’ (shen) have pure yang as their essence. This is why the ancients said: ‘If yin is not completely uprooted and eradicated, Immortality cannot be achieved.’ This is the law of cultivating ‘mercury’ (i.e. realising ‘empty spirit’ [shen] during the ‘smelting’ process associated with intensive, seated meditation practice). Fire is generated through intensive meditation that circulates vital force (qi) around the ‘macrocosmic orbit’ (大周天 – Da Zhou Tian). This is how ‘essential vital force’ (元炁 – Yuan Qi) is developed that leads to the realisation of ‘essential empty spirit’ (元 神 – Yuan Shen). Essential empty spirit is the realisation of ‘emptiness’ (空 – Kong) – but only after all drainage of qi energy and essential nature (jing) ceases. Emptiness is realised during seated meditation, only when all other aspects of Daoist self-cultivation has been successfully achieved. Emptiness cannot be realised through seated meditation if qi energy and essential nature (jing) are wasted on frivolous activities, and not gathered and transformed through the ‘smelting’ process. This is how the cultivation of yang energy reveals ‘empty spirit’ (shen) and the Wu Liu School training reaches fruition. If the mind is not concentrated during meditation, and if qi energy and empty spirit (jing) are not correctly gathered, then the fire required to ‘smelt’ these substances will not be generated. If the bright light of yang energy is not generated, then empty spirit (shen) will not be realised. The teaching progresses by degrees, and each aspect is to be dealt with in order. The generation of fire (or ‘heat’) transforms the qi energy by degrees and the bright light of pure yang will eventually manifest.
Further Refining the Empty Spirit (Shen)
The Wu Liu School generates ‘vital force’ (qi) as a prerequisite for developing and revealing ‘empty spirit’ (shen). This is why it is said: ‘Empty spirit (shen) already exists in a pure state, and this is understood when the (immortal) foetus is fully formed (through the integration of qi, jing and shen and solidified through meditation upon it) and emerges (in the case of a man) from the immortal seed stored in the testicles. However, a Daoist practitioner must not become attached to the immortal foetus being in the lower energy centre, but must continue onward in their self-cultivation. This is achieved by applying the Daoist teachings directly and not stopping after a little success. Attention must shift the self-cultivation process from the lower energy centre to the middle energy centre (or ‘dantian’) situated in the solar plexus, so that the immortal foetus is transitioned from the lower energy centre to the middle energy centre – where it must be nourished for three years through further Daoist self-cultivation. The immortal foetus is then raised up into the upper energy centre (dantian), or ‘Ni Wan Palace’ (泥丸宫 – Ni Wan Gong) where pure yang and empty spirit (shen) manifest as an underlying and empty essence of reality.’ Empty spirit is integrated with the immortal foetus, and re-emerges in a far more robust state of permanent health-giving vigour (hence the attainment of full ‘Immortality’). This re-invigorates the body into a youthful state of existence. This involves a careful self-cultivation – like that of feeding milk to a baby (乳哺 – Ru Bu). If empty spirit (shen) remains trapped in a small area, or one energy centre spot, then immortality will definitely not be realised, because the step by step Daoist training is not followed. If the Daoist law is not followed, then all ‘righteous purpose’ (义旨 – Yi Zhi) is lost, and Daoist training becomes corrupted and can cause great harm to the practitioner. For Daoist teachings to be effective, they must be correctly understood and properly applied for the maximum benefit for humanity. Without proper knowledge, the energy centres cannot be effectively transformed through Daoist training. When yang and empty spirit (shen) unite, not only is there a realised white light, but also the realisation of a profound and all-embracing void that contains all things. This is the eradication of all delusion and poor health. This is achieved through applying the principle of a careful step by step approach to self-cultivation. Correct seated meditation is the key to cultivating an expansive empty spirit (shen), if there is no deviation from the established method. This requires self-control, so that the six senses are disciplined and do not take part in frivolous activities. In the lower energy centre (dantian) two inches below the navel, essential nature (jing) is integrated with qi energy and transformed into ‘vital force’ (enhanced qi). In the middle energy centre (dantian) in the solar plexus, vital force (enhanced qi) is integrated with empty spirit and transformed into enhanced empty spirit (shen). In the upper energy centre (dantian) (Ni Wan Palace), empty spirit is transformed into a state of expansive, pure emptiness. Empty spirit (shen) is the essence of all material reality, and through Daoist self-cultivation, empty spirit (shen) is realised within the mind and body. The essence of empty spirit (shen) is ‘emptiness’ or ‘void’ (虚 – Xu), and it is through Daoist meditation that this reality is realised. By focusing the mind correctly within the body, then each of the three energy centres (dantian) are fully opened and cultivated. This reduces delusion and poor health, and increases wisdom and good health. These stages of training are not meant to be permanent, but followed until the good correct benefits have been achieved. Training should be exact, held neither too close nor pushed too far away, and pursued carefully, step by step. This is how qi energy and essential nature (jing) is circulated throughout the energy channels of the body, and how empty spirit (shen) is developed and realised. The immortal foetus must be developed from a weak state to that of a strong state for self-cultivation to successfully take place – this is achieved carefully, step by step. The realisation of profound emptiness can be realised after three years if the method is followed correctly. When pure yang and empty spirit (shen) are fully developed, then there is direct communication with the divine-sky (天 – Tian). This is how the ‘golden stone’ (金石 - Jin Shi) is accomplished with no hindrance.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Extracted from Original Chinese Language Article: http://baike.baidu.com/view/679953.htm
筑基方法编辑
伍柳派在筑基之前强调先炼己。所谓炼己,是炼人的本性而成真。所炼之者,眼逐于色而炼之不睹;耳逐于声而炼之不闻。平常日用,必当如是先炼,则己念伏降,而性真纯静。得真 性者,即是佛与仙,筑基而基成。 伍冲虚认为“修仙而始筑基”。所谓筑基,筑为渐渐的意思,基为修炼阳神之根本,安神、安息之所。基要先筑好,也就是说阳 神之所成就,神才会显灵,这就要依靠精炁而为用。简单地说就是“息定还精炁,谓之筑基。
炼己功夫做完以后,便要开始丹道命功的修炼。伍柳认为,脐后腰前,前七后三,两肾中间一窍,是丹田气穴,要凝神于此修炼。
炼炁化神编辑
初关炼精化炁完成后,欲养胎仙,而伏至灵元神,即为中关炼气化神。“唯炁斯可。用炁载神,则以先天之炁相定于中田,以为关锁。而神能久伏久定于中,转神入定,即如前言炁名内鼎也可。 若无是炁,即堕孤阴之说,则不能留是神。神无依着,则出入无时,而妄念 动也。而所守之中、下田,为外鼎者,又神所居之本位,故神即静定而寂照者如此也。”见伍冲虚《内炼金丹心法·鼎器论》 。这是因为伍柳派认为“炼炁化神,又以炁为神之归依”。见伍冲虚《内炼金丹心法·火候 论》。其具体方法是行火候炼神,谓之添汞。此火候,就是大周天功夫。所说添汞,心中之元神为 汞,凡人之神,半动于昼而阳明,半静于夜而阴昏。阳如生,阴如死。修炼的人,必定因为昏昧而为阴,所以要渐渐消而去之。消一分阴,添得一分阳。去二分、三分、四分、五分阴 ,则添二分、三分、四分、五分阳,可以算是纯阳。渐渐逐分挣到消尽十分阴,添足十分阳 ,称之为纯阳。纯阳到无阴睡,称之为胎全神全。所以古人说:“分阴未尽则不仙”,这都是添汞的说法。然而所谓添,必由于行大周天之火,有火则能使元炁培养元 神,元神便不离二炁,而皆空皆定,直至阳神果满。若不添汞行火,以神驭火,则神不阳明。如何得行火炁添得三分、五分阳明,方行三分、五分火。
炼神还虚编辑
伍柳派认为炼炁出神之后,“神已纯全,胎已满足,必不可久留于胎。再用迁法,自中下而迁于上丹田,以加三年乳哺之法”。此中“上丹田名泥丸宫,阳神归伏之本宫也。归伏本宫,神未壮健,如婴儿幼小,必凭乳哺,故有乳哺之名。倘拘神于上丹田之小境,则失还丹之义旨,大悖乳哺之法矣。其法兼存养之全体,出收之大用而言者也。盖存养之功,不着意于上田,亦不纵意于上田。惟一阳神寂照于上田,相与浑融,化成一虚空之大境,斯为存养之全体。乃为乳哺之首务也。存养功纯,自有出神之景焉。出神景现,神可由矣。当出而不出,则不超不脱,难入圣阶。故出神之景,在所当知也。当其存养功纯,忽于定中见空中六出纷纷,即出神之景也。斯时也,即当调神入壳,一出天门而旋收焉。出则以太虚为超脱之境。收则以上田为存养之所。须知出收之时少,而存养之时居多。又出宜暂而不宜久,宜近而不宜远。始则出一步而收焉,或出多步而旋收焉。久之或出一里而旋收焉,或出多里而旋收焉。乃至百千里而皆以渐次而至,不可躐等而至也。所以然者,以婴儿幼小,迷失难归。或有天魔来试乱我心君,故须出入谨慎,方能全虚空之全体于往来之中,以完夫乳哺之大用也。……若夫乳哺敬谨,能还虚三年,则阳神始得老成,自可达地通天,入金石而无碍。