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Part 2 of the guidance on Congenital Qi Gong. Please read part 1 first. Once again kindly excuse my port grammar and spelling. This translation is from the notes for my next book, it was never intended to go public, I just thought some may find it useful.

This is the rest of the test, between part 1 and 2 you have the whole thing. I thought it was interesting though that he only goes up to the end of the foundation aspect of the practice. Though further stages are hinted at they are not discussed. This is the norm; enough is normally given to provide good health (Yang Sheng) but rarely is clear instruction given on progressing past this point.

The Chinese version is included below…

6 – Consolidate the Jing and Clear the Fire

In consolidating the Essence one must use the Will to lead it towards the lower furnace. It is important that we understand the timing for this practice and how to ensure that any Fire is safely managed. This is the key method for converting Essence into Energy. If this method is not followed it is difficult to consolidate Essence and avoid leaking from the body.

The Fire must be cultivated and regulated in the furnace whilst the Jing is gathered and utilised through silent sitting meditation practices. In order to cultivate the Stillness we must let go of our connection to the outside. We must be able to enter true emptiness in order for the required Spirit to consolidate. Lead the Mind down to awaken the Dan Tien region. This will help the Original Essence to converge which ends the desires of the polluted Kidney water. The practice now consists of lifting the perineum and using the breath to lead Energy to the Dan Tien. Ten times lead the Essence to the furnace where it can be converted. Now you must enter stillness in the Heart-Mind. Ensure that the Essence used is not from Polluted Water. Understand this technique along with pressing, pulling and sealing the mouth.

Breathe the resultant essence up through the three doorways to the Heavenly cauldron. Now let it sink to the Earthly cauldron. Return it in this way to the Dan Tien. Cultivate the warmth of your Fire and utilise the aforementioned principles to consolidate the Original Essence. In time you will completely dissolve away from the external world.

7 – The Alchemical Transformation of Essence to Energy

When the Essence has been led into the Furnace it is time to progress. This is the stage of consolidating Original Energy. To do this we must understand the difference between the ‘Martial Fire and the Scholar Fire’ Use directed attention to differentiate between the two Fires.

Breathe 36 times with the Martial Fire technique leading the Breath to the core; this Breath should be consolidated within the Dan Tien.

Now allow the Spirit to gently glow for 24 breaths through the Scholar Fire method. Practice diligently every night. Do not deviate from this method and avoid practice during the daytime. Gradually this will warm the Dan Tien and the Essence will flourish. There will be a great harmonization of your Energy and the fog will gather. If you train long enough in this way you will understand the method of ‘opening and closing’ the Furnace. This is also known as ‘refining the medicine’.

8 – Consolidating the Energy within the Eight Congenital Meridians

In order to progress to this stage we must first successfully complete the prior stages of Converting Essence into Energy and converting the Dan Tien. The Essence will become still and the Dan Tien will naturally become warm. The cavities will be full of Energy.

At this time you should remain still and firm in your practice. Your mind will become quiet as if you are stood in the shade. Allow your progress to evolve naturally. Do not help it in anyway and yet to not ignore it. Simply observe and guard the Energy you have gathered through the use of Consciousness.

Continue in this way until the Heat in the Furnace reaches a high. Then use your Upright Intention to lead it. Lead towards the Wei Lu cavity. This should adhere to the principle of ‘if the Energy does not want to move then I do not move. If the Energy wants to move then I move first’.

When the Energy is abundantly consolidated it will rise towards the crest of the head. It will transform into sweet tasting liquid with a flash of perceived light. This liquid will begin to enter the Ren meridian as well as fully filling the mouth. This fluid is rooted in the marrow and the brain. As it travels into the Dan Tien it makes a different vibrational pattern from the Saliva of the mouth.

As this liquid travels it fully integrates the eight Congenital meridians into one single network. Note that if you are not yet strong enough either physically or energetically you will need some time to achieve this. Guard the process with your Spirit and accomplish your goal over several sessions.

Always be patient and wait until the Energy has the desire to move on it’s own before leading it to Wei Lu and then Jia Ji cavities. If it requires rest then you must use your Spirit to guard it through constant observation. Use guided intention to help it along its way. Gradually you will get it past the Jade Pillow (Yu Zhen) and into the Ni Wan palace. This will begin the conversion to sweet nectar which will return down into the Dan Tien.

9 – Microcosmic Orbit methodology. Converting Essence in order to strengthen the brain’s marrow.

Microcosmic orbit generates Energy through regular practice. Guide your Energy into the Ren and Du meridians and lead it through the circulation down into the lower Dan Tien. This is the microcosmic path. When this is done you may enter stillness and Energy will be born like a new spark. The external world will become still and distant; it is important to be patient and remain in this state. In time the Energy will begin to develop the desire to move of its own accord; as before use the Spirit to guide it.

On each inhalation the Spiritual Energy will rise to the crown and then fall to the Dan Tien upon exhalation. Thus a circulation is completed. Guard your process with your Spirit. Still and illuminated, illuminated and Still. Within the emptiness you should break down your conceptual understandings and enter a focused state. This is the beginning of the great rebirth. This is the full process of returning the Essence to convert the substance of the brain.

10 – Combining Energy and Spirit, circulating through the Ren and Du circuit.

When the above circuits have been moved past, you will be able to differentiate between movement through rotation and stillness. The Dan Tien must reach the stage of becoming warm without regulation. This will ensure the Original Energy is being generated. Do not let this Energy leak, lead it towards your center and the Zhong Gong (central palace). Here it is mixed with your Spirit; they combine within the thick mist you have formed within the stillness. It must remain still within the now quiet Consciousness.

After some time the Original Energy will begin to move. This will be the result of the Furnace and not the perceived light of Spirit. Allow this Energy to follow the circuit through the Dan Tien, via the Wei Lu and into the Jia Ji, Jade Pillow and Ni Wan. From here it descends back into the lower Dan Tien.

When you reach this level you will find that the Spirit will follow the movement of your Energy, it is out of your control. This is the oath to rebirth which will lead you to enter the great stillness for longer periods. Within the depths of this stillness the Spiritual Light shines like mercury.

The microcosmic orbit will continue as before for 300 revolutions before it will begin to slow down and stop. After this is rebirth, the higher stages of practice. This is known as the rotation of the Falun wheel.

11 – Sealing the Yang Fire and Nourishing Life

When the Falun wheel has been achieved the Upright Energy will not pass through the Yang gateway. The external is beyond your care any more. Good health will come and old chronic disease will be shed. The body will regulate it’s own temperature and the harshness of cold and heat will no longer be of concern.

The Spirit and the Energy are full and the Spiritual Essence is satisfied. Though this is a joyous state one must continue to seek the contentment of stillness with in the core.

Store your Spirit and your Energy, look after your newly natural state. Your hearing will become good, your eyes will shine brightly. When you have nourished the Energy thus you will fend off disease and longevity will be yours. This is the best method of Nourishing Life which has been passed to us by the ancients.

Footnote

The writings here are by Laoshan Taiqinggong Kuang Chang Xiu Daozhang. Born in 1905 he studied for over half a century and left this guidance. Do not strive too hard a nd allow the process to unfold naturally. Be systematic and progress steadily and in this way you may study to the above stages without a teacher.

先天气功是道家性命双修之功法,自古以来,代代相传,对于去病强身、延年益寿有很大贡献。此功法过去都是口传心授,没有文字记载,即使有书,也都是含糊其词,深奥莫测,其理难明,真实用法更不落纸笔,所以后人用得很不广泛,只有少数得传者,借以延年。吾今特结合自身体会,浅注详解,公诸于世,以为后学者修炼,供研究者参考。
一、先后三宝论
天地人为三才,三才皆有三宝。天有三宝日月星,地有三宝水火风,人有三宝神气精。人的三宝若少一宝即死亡,人的三宝又分先天后天。先天三宝为元神、元气、元精。后天三宝为识神(思虑神)、呼吸气、交感精。先天后天相互配合,不易分析,不到最深功夫,是分不开的。后天思虑之神和先天不神之神(即不用意念而自然的知觉也叫真觉)虽能分,但也有连带关系。先天之精(即先天而生的和不知不识静到极处而发生的真一之精)和后天性欲之精,也不易辩明。后天呼吸之气和先天真一之气易辩而难分清浊,但只要静心修炼和体察,也终能分明,有道是世上无难事,只怕有心人。
二、炼精化气
(一)静养化气 :习静是先天气功的主要工夫。心若不静,则气无所归,在行功时不免心意昏迷或万念丛生,以至神弛散,功无所行。要想达到习静,必须在日常生活中养成习惯,在言、听、视、动等方面都不要着相,要保持安静,在行、住、坐、卧之间也要养其浩然之气,这才能不滞其虚静之机。古人云:行则措足于坦途,住则凝神于太虚,坐则调丹田之息,卧则守脐下之珠,生生不已,浩然长存,脾气自然去掉,性情自然温和,心无燥火,以此则方好行功也。
(二)聚性止念 :练功时,心一静往往就杂念丛生,浮游乱想,心息不能相依。对此可以用观光之法,收其散性,聚而为光。做法是一面守静聚性,一面观光止念,互相利用。行功后,初时是白云片片,由外飞来,继而似浪水波动,由外聚内,久则眼前虚白一片,不见波动,这时方知性不乱矣。光者性之表现,性散光即散,性聚光则聚,性定光则定,性满光则圆。所以,根据光之表现,即知性之聚散矣。观光之具体练法,初先静坐片刻,待身心定了,方将微意止于目前(位置在眉前大约二十厘米),似照似定,若有若无,不久就有白云现于目前,一走即收回,以意照于白光中,从微白而至浩白,从光小而至光大,从波动而至光定,从不圆而至光圆。但光圆必须入大定后才有,不能用意太急,更不能追求。
子丑寅三个时辰(夜11点至早5点)练功,最易见光,因为此时是生阳之时。初学练功者,尤要重视这个时机。
(三)凝神气穴,心息相依 :在聚性止念基础上,当眼前呈现一片浩白不动时,即将微意移于丹田(脐下一寸三),心守太虚,意照气穴,不即不离,勿忘勿助,寂而照,照而寂,久则寐寐惺惺,永无昏沉,睡魔自遣,真心独立,空空荡荡,但觉微息相随其间,吸气下不过气穴,呼气上不过心,绵绵若存。在心息相依之时,即把知觉泯去,心在气中而不知,气包心外而不晓,氤氤氲氲打成一片,此炼心合气之功也。

(四)炼液化精 :口内津是养生之宝,人能炼之去病延年。津是肾水所生,液乃心血所化,此二物能助消化补元精。《黄庭经》云:“口为玉池太和宫,漱咽灵芝灾不生。”在行住坐卧之时,舌抵上腭,自然生出津液,待口满,气管正要喷出时,引颈而呑之,自然响声汩汩,直达丹田。少时,心意入定,不知身在何处。但物极必反,静极生动,外阳举而元精生矣。
(五)生精子时 :天地子时一阳生,人身气质合乎天地,故子时元阳亦生。但人为情欲所牵,乱其自然,不能合乎天地,故阳生多在寅时,故为“活子时”。内阳生,外物即举,但须知水源清浊,方化使功炼化。无念无欲,由静而生者,谓之水源清。从情欲而生者,谓之水源浊。
(六)采精火候 :采精者,是将生之元精采而归炉(炉即指丹田气穴)。但采时须知其火候,方能炼精化气,否则产而复生,难免漏精之患。火侯者,生精时谓之生精火侯。当采精时,谓之采精之侯,步步皆有火侯。采精者,是采静坐而后生之元精也。元精内生,外物立举,这时要心正勿动,速凝神太虚,意照丹田(微意照在丹田)。待所生之元精欲返回之时,速一吸气,下达会阴穴,一呼用意一提引入丹田。如此数遍或十几遍,内精归炉,外物自然缩尽,此谓之采药归炉。若由浊源生精阳举时(白天有欲念者也谓之浊源),用采药归炉,少时又生,即用吸、抵、提、闭口诀,一吸由后三关直升乾顶,一呼由乾顶而降于丹田,如此数遍,再温养之。若遇采而不动者,即为浊源,可以吸、抵、撮、闭后升前降之法导引之,一次或数次,至外物缩尽为止。
(七)炼精化气 :接上述,精既归炉之后,须以火炼之,复化为元气,则无漏精之患。方法是先武后文。有意于呼吸,行三十六息,息息归根,不离丹田气穴,谓之武火。再以神寂照之(忘息的意思),行二十四息(数息而不着意)即谓之文火。如此夜夜行功,火侯无差,不几日,丹田温暖,精生更旺,感觉丹田常有一种太和之气,氤氲不散,如此日久,自有开关之侯矣。以上谓之调药。
三、聚火开关
(一)气足开关,八脉俱通 :开关者是通过以上炼精化气,丹田气足,日久在精定之时,忽觉丹田发热,气生气穴。这时千万勿动勿惊,心归杳冥,任其自然自生,不即不离,勿忘勿助,绝不能昏迷,以防气散。待到热极欲动之时,我以真意领之,入尾闾之穴。原则是气不动我不动,气将动我先动。气足者自然一撞直上乾顶,须臾化为甘露,深入任脉,香甜满口,脑髓清定,响声隆隆,直达丹田,非同前咽津之响声也。从此,八脉俱通矣。气不足及体弱者,气力稍差,不能一撞直上乾顶,须以神守之。待将动时,以意引之,过尾闾至夹脊。如无力上冲,须任其休息,以神守之。待将动时,以意领之,一撞而上过夹脊,直至玉枕。再无力上行时,乃须任其休息,以神守之。待将动时,以意领之,一撞而过玉枕,在入泥丸,少时片刻,化为甘露,降至丹田矣。

(二)周天运法,还精补脑 :周天者,是每次气生,引气入任督行一周而归丹田,故谓之周天。此后静极气又生矣,外物立举。这时须不惊不动,待气足欲回时,以神领之,一吸而神气直上乾顶,一呼而神气下降丹田,为之一周。以神守之,寂而照,照而寂,在杳冥之间把知觉泯去而入定矣。此后复生如此,谓之还精补脑。
(三)气就神交,任督自转 :以上周天运法,行之既久而定静之时,忽觉丹田温暖,元气生矣。所生之元气自不外驰,而上入中宫与神相交,氤氲配合,如如不动,恍惚之间,已入定矣。少时元气又动,一股热气(不行阳关矣)由丹田入尾闾过夹脊,经玉枕直达泥丸,又下降丹田气穴。此时神随气行,不由自主,非人力所能为也。此后复生如此,行之既久,既而入大定。在定静之中,一道白光亮如水银,由任督二脉旋转不停,三百余周自然而停。此后复生如此,谓之法轮自转矣。
(四)阳火此闭,保健延年 :接上述法轮自转后,真气已不行阳关,外物自不举也。此时身之宿疾,不治而愈,夏不畏热,冬不畏寒,神气充足,精神愉快,如如自悦,但还需要常乐我静,不使神气外驰,保持自然,这样使耳能返聪,目能返明,气足可以防病,身强自能延年,自古至今,此养生第一术也。
以上是崂山太清宫匡常修老道长(1905年出生,号“一炁道人”)半个多世纪的练功经验,若能按文练习,不冒进,不求述成,根据要求耐心地循序渐进,可以自学。