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a
«DАО did not keep away itself from people,
t but people themselves alienated from the DАО... »
... There were four emaciated travellers at dark night on a mountain track. It seemed, to be neither
i an end, nor a success for their infinite wanderings and tribulations. It was already the second year of
s their search, but the real teaching of Dао had not revealed itself yet. so the destiny forced them to
encounter new and new frauds in the Celestial Kingdom, who made up the false schools of Dао
and were making a travesty for the sake of fame and profit. The travellers decided to camp on a
c mountain pass, and were slowly approaching it as suddenly at the western edge of horizon an
unusual luminescence showed, shining into the height of the sky.
a
The glow was so unusual and mysterious, that they long stood speechless in place, watching the
l miracle... It was a long-awaited sign, which signified that they were on the right way! Their
l happiness was unlimited and they started walking again... So without rest and sleep, they were
going for some days, the luminescence kept stabely appearing in the west, but seemed that the light
e in the West was unreachable and this jorney would continue endlessly.
d First one of the travelers stayed behind in a nearby village, making an excuse that his feet were
bleeding, then the second one left the team, saying, that he was not ready to continue this adventure,
and finally the third detached, without saying a word, he simply lied down on the grass shaking his
"
head, to show, that he would not go any further... Just Zhang alone, who organized this quest for the
H real Teacher, continued his way. Breaking through bushes and going towards the light, he often
e began to fall into a silent state of mind, which sometimes alternated with numerous reminiscences
of visiting the false schools, which remained etched in his memory.
a
So, some false representatives of «true schools of Dao» emphasized tuna respiratory exercise and
v daoyin gymnastics. They did not understand, that tuna and daoyin were ridiculed by Zhang Boduan
e no less in his book «Wuzhenpian». The others put stress on «methods of working with the mind »,
calling them xinggong, and «methods of working with body» - accepting them for «minggong»
n which was even more ridiculous. The third one’s made up themselves their own stages of «the
l internal alchemy», confusing formations of lead and cultivations of qi, and fooling credulous people
...
y
«Indeed their name is legion» - Zhang thankfully recalled his first daoist treatises’ teacher, who later
helped him not to fall into that Dao-cheaters’ traps, who ruined so many souls, seeking after right
c Way... These reminiscences gave him strength and at last he reached the mountain, where the
i unusual luminescence emanated from its peak. The tears welled up in Zhang’s eyes: it meant that
r so many years of sufferings and searches had not passed in vain... Tomorrow morning he would
ascend in a cave to the Teacher and at last would follow his true Path. In his childhood one fortune-
c teller had predicted this destiny to him. The divination master looked shocked and dropped his
l divination sticks, stunned to see what the boy's future held...
e This was the beginning of our ancient School of the daoist alchemy, which is well known in the
" whole China and is called «Wu-Liu Pai» 伍柳派 or «Wu-Liu Fa Pai» 伍柳法派 (in name of
its founders Wu Chung-xu and Liu Hua-yang, literally «The School (of techinques) by Wu Chung-
? xu and Liu Hua-yang». Above-mentioned Patriarch Zhang received daoist name of Zhang-jing xu,
and became the follower of the most outstanding hermit of those times – the last keeper of an
ancient Tradition. Having obtained Dао, Zhang was given a farewell admonition from the Teacher
who said
«Nowadays impostors and fake daoists have spread all over the world, pushing their idle fantasies
on the people to gain fame and easy money. There are almost no experts left that know methods of
cultivating the Dао. You should open widely the gates of the teaching, to assist the true people in
obtaining the Dао».
Then Zhang visited different countries and continents, investigated western lands (Asia, India and
Tibet) and found out, that, in fact, people knowing the tradition had already vanished. Then he
carefully collected all the remainig knowledge of true Schools at that time... He has directed all his
strength at the realization of his Teacher’ commandment to restore the potential for achievement
the DAO in the world. After returning to China Patriarch Zhang-jing xu during long time taught to
his students in the Wudangshan mountains. The most outstanding pupil of Zhang was Li-xu an,
who in turn has transmitted techniques to Qao-huan yang, and he, in his turn – to Wu Chung-xu. For
the first time he published the School’s texts in a new, comprehensible manner, having removed a
lot of confusing terms and metaphors. That made his School the most widespread and efficacious
School in respect of Dао achievement methods. In China its became to be called «the shortest
ladder to Heaven»... The fame of Patriarch Zhang’s achievements reached the ears of the emperor
Min Shi Zung 明世宗,who persistently asked Zhang to stay at his Imperial court. But the
patriarch visited the court shortly and politely refused, devoting himself to propagation of the true
Dао methods among devotees.
Our School, relying on the continuity and the tradition of the Doctrine by Zhang-jing xu - Liu Hua-
yang, gives a chance to everybody, who is seeking for the real practice, to start achieving the
ancient Dао, to avoid wasting time in schools of poseurs and impostors who have fabricated their
own systems of «true Dао» by reading books on qigong and by their extravagant fantasy. As the
Teacher of Single Yang and the present Patriarch of the School said: «The Wu-liu pai School is a
teaching which had continued the flow of DAO and have united the two teachings, those of
Daoism and Buddhism, and also incorporated the best legacy of all the schools and sects, that is
why we have many students, who have reached the true results».
If you are looking for an ancient system of Dао practice, then our School is exactly what you need.
however nowadays everywhere (just as 500 years ago in China ) there are more than enough of
empty fantasies of new «inventors of Daoism».
«Toward the Dao or toward the fake dao» - the choice is yours…
The author © Dmitry A. Artemyev
In Chinese tradition “the battery” is called MING 命, translated as life or destiny. (“How much
stamina one has?”). So, this Ming - battery otherwise known as yuanqi 元氣 in traditional
Chinese medicine, but in Taoism a different character is used 元炁 - the primordial qi*. It is
getting spent. And when it ends, then a "kind" man with a scythe comes.
Ming is a tangible real substance and it can be felt, given a perfected sensitivity. Ming can be
replenished only by mastering the since Taoist alchemy (just to emphasize that, according to the
records of our school, some other traditions also posses such an essentially identical method, ). Note
But apart from Ming there is still another substance. It is located in the chest, and any other spiritual
schools strive to perfect it. All of them base their teachings on it. It is called XING 性, which is
translated as nature, the nature of the heart. In Chinese it is also called 心性 XIN XING or 本
性 BEN XING. All the many methods of meditations and praying, stopping the internal dialogue,
etc appeal to this. The mechanism is simple in theory - it is necessary to reduce the vibrations, to
remove the waves and gradually reach a full peace. If you will perfect at this even further, then you
will go into a stable peace, the breath will go away, the heart will almost stop beating and A Yin
spirit YINSHEN will be able to leave of the body. This is what actually called enlightenment in the
late Chan Buddhism. In addition, this work may lead to the improvement of specific abilities. This
spirit is something that in many cultures is called a ghost. This spirit is identical to the soul that
leaves the body at death – which is also called YINSHEN.
However, in contrast to the dying person, the spirit of the practitioner is connected to the body.
When this out of the body experience happens, and then the spirit returns to the body, there are the
certain signs which indicate that it did really happen. However many modern practitioners do not
get out of the body, and with closed eyes travel in their fantasies. And that is a different
phenomenon.
All religions and the latest doctrines hope for such an out of body experience, hence the attention to
MORALITY is so strong. Control the passions - that's their main slogan.
If such a practitioner has not reached the mastery, he, at his death like all the dead souls, will go to a
worser world (hell - in Christian terminology). After death the life memories of an ordinary person
is not preserved, but the memories of a person, who has attained perfection at YINSHEN, will be
preserved. But he can’t do anything with it and he can’t be reborn as a human being again. The
teacher for him can only be another Yin spirit, i.e. another being from the lower worlds. The upper
worlds are closed for the YINSHEN.
Xing and Ming are the separated parts of the primordial Unity. If Xing is a Yin part, then Ming is a
Yang part. The YIN spirit (i.e. Xing) is inert and has no energy, and therefore he can’t rise to
higher worlds. He needs energy similarly to a rocket needing fuel for the takeoff. Using only the
meditation and any methods tied to Xing only changes the Yin'S characteristics, but makes no
qualitative change. The ancient Taoist tradition (and with it those that I have already mentioned)
uses the energy of Ming for fusion with Xing.Thus it turns these two into a Yang Spirit , also called
a Tao fetus, who has the real potential and can move to higher worlds. So it is the Fusion of the
energy Ming with the soul Xing that is the essence of alchemy.
Thus, the goal of alchemy - to fuse the soul Xing with the energy Ming and creating a yang Spirit –
a Tao fetus, who has the real potential and can move to higher worlds.
How to perfect Xing you can understand by yourself or from the books, but how to perfect Ming
you can get only in oral precepts of your Teacher. And important question is: Why it is so? Because
of the fact that the secret of Ming is the secret of Life and Death! In carrying out the practice Ming
the person violates a natural law (remember the saying "studying from the nature"). This law
establishes that an ordinary person SHOULD BE BORN, GROW, LEAVE OR NO AFTER
HIMSELF HIS PROGENY AND HIS ACTIONS, THEN GROW OLD AND DIE. Recall the Taoist
phrase: "My destiny (MING!) is inside me, it is not from Heaven!" That is, a Taoist does not follow
“the Nature", but instead overcomes it and goes against it.
The method passed on by a Teacher is not so complicated, so everyone can change their destiny -
Ming. You do not need a special morality, you just need hard work and persistence. An ordinary
person, even talented, does not have enough time to do too much of anything – whether good or
evil. At childhood and at youth there are a lot of unconscious, automatic behavior. At maturity,
when you just started to get your strength, the diseases and decline start to kick in. When a person
reaches the top of his comprehensions of the meaning of life, ironically there is no longer the
strength to do something.
As well said by Zhang Boduan: "Human life is so much as bubble on the water; yesterday one was
on a horse, and now the corpse lies in the coffin, immersed in a death dream". "Remember the
Death" – is one of the principles of ancient traditions. And now you can change your destiny,
prolong life. What does this mean for mankind? Is this possible without responsibility?
So, why Xing can be understood by yourself or from books? Because the mind works rather
manifestly, if we just watch it, we can understand that it is useful not to be overly emotional; the
calm mind brings feelings of purity and reinvigoration, etc. If you go further, you can even bring
out your own spirit from the body (Yin of course). However, it should be done carefully, because if
a person is weak, the spirit will not return to the body and a death will occur. Therefore, you can
learn it by yourself or from the books.
As for Ming, then the person can’t understand anything. He could only feel the difference between a
young age and the old one etc, but it is difficult to determine whether the energy flows out, or
comes in. To see all of these processes clearly you need to be already a being with the cosmic level
of thinking. Every second of life staying in the illusion of a permanence, we actually run on an
invisible treadmill. What happens to the Universe, how are the energies change, who does
understand this now? I.e. to replenish the Ming a new you should be able to change with the
cosmos, picking what assists to this task and rejecting anything else. This is the doctrine of changes
of the ancient Chinese. How can modern people understand that, living by a bland clock hours and
practicing in accordingly? At any modern qigong you will hear that the time and space do not
matter, that your practice of qigong helps you “go beyond the natural laws”. And this is said about
ordinary people who are can’t even get rid of the laws of heat and cold, food and hunger, but
presume to “get rid of the influence of the Cosmos”!
So then the modern person has no alternative, but to seek a direct transmission of knowledge ,
which stems from the time, when the mankind have a clear understanding of cosmic laws. Of
course, we can assume that a genius who can understand these law without could be born. But such
an extraordinary person will not need anything at all from this world let alone a transmission. On
the other hand there exist fake methods invented by ordinary people, these methods are usually only
a projection of their mind and have nothing to do with the laws of Cosmos. Here is an example: Did
Someone deciphered the Yi Jing? I think the answer is obvious.
Hence stem here need for the personal transmission. In this case firstly there will be no
distortions, and secondly there will be personalized training for each person. Thirdly, in order to
avoid deviations the practice will be done under the oversight of Teacher (and not like today, in
stadiums, where participants do anything they want). Also, a ritual of accepting a student is a
promise by the Teacher to be personally responsible for his student, to vouch for him, including
with teachers own destiny...
writing 元氣. Ming and the primordial qi (the Taoist one) are the same.
Xiantian – pre-heaven, given before birth and can’t be changed in the direction of the increasing by
the ordinary man. Houtian – post heaven, the energy that "feeds" a man after the birth: food, water,
air, external qi ... a lot of things, but the main thing is that it can’t replace the pre-heaven energy...
Ming is not located exactly in the kidneys but is closely tied to them, as the system of the kidneys is
a a part of a reproducing- discharging system of the human body, so the kidneys spend their energy
directly for the purpose of reproducing...
transition-changes relation between them. The school’s principles are: 练精化炁 (melting the
essence jing to pre-heaven qi), 练炁化神 (melting pre-heaven qi to spirit-shen), 练神化虚
(melting spirit-shen to the emptiness), 练虚合道 (melting of emptiness and unity to the Tao),
consideration of pre-heaven q and spirit-shen as the base completely permeates all methods.
In the methods of the School WuLiu is not only collected all the best from many schools of Taoism,
but it also includes the doctrines of Buddhism and Confucianism.
The Head of The School Wu Chung-Xu has explained in detail the general principles of different
teachings in his book "Common Teachings of Immortals and Buddhas", the truth of “the 3 teachings
returning to their unity". Methods of WuLiuPai School took the major Buddhist works such as “ 金
Features of JIUYANGSHENGONG
JIUYANGSHENGONG 九阳神功 has the following features:
1. “Great Tao is very simple and easy” and the method of JIUYANGSHENGONG corresponds to
this principle. The methods are extremely simple, there are only a few movements, it’s easy to study
and practise them. The beginners are acquiring immediate and tangible results, during 10 minutes,
it’s possible to acquire a physical sensation of post-heaven qi, an immediate experience of
activation of the mechanism of the pre-heaven qi, the emergence of spontaneous movements that
cause self-regulation of the body. In case of diseases, in obstructed areas of the body’s channels
the primordial pre-heaven qi removes them, achieving an effect of curing diseases and their
prevention.
After the finishing exercises people feel themselves many times better. Especially the ones, who has
achieved the spontaneous movements. (trans. note – the principle “Great Tao is very simple and
easy” points out the difference between the true methods of central core of Taoism – the neidan
alchemy and all other secondary schools. Neidan deals with the mechanism of pre-heaven qi
starting with the most basic methods that is why the methods are easy and simole and the results
appear quickly.
In contrast with alchemy, the daoyin methods (the modern qigong, fasting, diets, etc. – there are
several thousands of such methods in Taoism and the ancient sages spoke of them as : “ 任他三千
Recently there is widespread opinion that Taoism, alchemy and qigong are the same. This is a
delusion. Qigong is nothing but degenerated part of Taoist alchemy, which greatly distorted
the true principles of his ancestor. Here I'm not talking about certain kinds of qigong, such as
Buddhist, which also influenced the alchemy and qigong.
Xuanzhenzi asked: "It is that for the first time we join the Secret Teaching and don’t yet
understand very much the difference between qigong and Taoist alchemy and I ask the Teacher to
tell me and other followers about it."
The Teacher of Single Yang said: "From the ancient time till the present day at Taoist alchemy a
transmission of Teacher has always been, (what is called) an oral admonition and heart-to-heart
transmission. And it was very strictly closed and secret. In the process of reaching perfection a
strict detailed sequence exists (steps of perfection) and if you advance at the practice step by step in
accordance with the oral admonition of the true Teacher, then after mastering each stage the true
sign of (successful mastery of this stage) will always manifest. Everyone practicing alchemy can
know these signs from their own experience. There is "a medicinal substance Yao, an oven and a
tripod Lu Ting, the periods of Fire Hohou” at production of the elixir. There are "construction of
foundation Zhuji and perfecting themselves Lyani, collecting Cai, sealing Feng, boiling Penglyan,
warm nurturing Wenyan, bathing-ablution Muyouyi, foetus breathing Taixi, formation Jiedan of the
elixir, returning of elixir Huandan, coming out of the baby Chu Yiner, 3 years of breastfeeding
Sanyanian buzhu, 9 years of turning toward the wall Junian myanbi, soaring and transformation to
immortal Yuhuachengxian" and other stages.
Qui Xifan said: "True Water is inside Water; True Fire is inside Fire, if Fire and Water are
connected, you will never get old”. “Water has the ability to flow down; Fire has the ability to flame
up. You can experience it in the body."
After the All-Wise will make a Basis of the elixir Danmu (this is precisely the True Sperm), then in
the body a True Water stream naturally arises and it becomes possible to verify the words of Mr.
Qui. This True Water rises through the channel Dumai, passes Nivan, reaches Magpie Bridge, gets
down to the Many-tier Tower and through the channel Renmai directly sinks into the lower dantian.
This stream through two channels, Ren and Du is called an alchemical Heaven of small circle. And
this is always happened in such a way with to each man who was melting the elixir and perfecting
the Tao, it has a scientific repeatability.
On the other hand in Qigong there is not anything, of what can be called " a medicinal substance
Yao, oven and a tripod Lu Ting, periods of Fire Hohou" and in the flow through two channels, Ren
and Du only the movement of qi is present, there is no True Water, True Sperm and moreover it is
meaningless to talk about production of elixir. Also in qigong every practitioner is guided only by
their own subjective experience of feeling the flow of qi in the small heaven circle, and each of
them has different reactions in the body. There is no repeatability.
“If there is no true sperm in the tripod (Fu), that is like to boil empty kettle (Cheng) using water and
fire". This is the best apt expression in relation to the exercises of Qigong in the performance of the
rotation around the circle of heaven. Without Water flowing and without the True Sperm to realize a
small circle of heaven - to use a feeling of qi is like using a fire to burn under an empty pot (Go).
Then you can’t escape a burn-out. This circle of heaven of qigong uses the mobilization-release
potential (qiannen) of body and produces wastes (xunhao). It's just like to speed up a car with the
brakes on. The faster it will go, the more damage there will be, but it will give no benefits. Similar
to this, the rotation of the circle of heaven does not do any good. The above shows the difference
between a small circle in alchemy and qigong.
The ways of Alchemy and Qigong have very many differences, but the most fundamental difference
is that alchemy is the process of reverse perfection, while qigong – is a process of onward
perfection. Perfecting the way of alchemy is collection of primordial pre-heaven jing, thereby
fulfilling the lost post-heaven jing, restoring the destroyed body, adding oil (tianyu) and prolonging
destiny (zeming). The primordial jing is collected for melting and transforming it into qi; using the
primordial qi make melting qi and transforming it into shen, then moving farther and melting shen
and returning to Emptiness; by melting Emptiness completing Tao. All this leads to the fact that the
men who perfect themselves overcome the old age and return to youth, and realizing the reverse
perfection become the All-wise. But qigong, by contrast, is unable to collect the primordial jing, and
therefore there is no way of reverse perfection; it only possible that a man slightly decreases the
loss (continually ongoing), slow decreasing of post-heaven jing, whereby regulating the physiology
of their body, achieving the effect of escape from diseases and a small extension of life.
Most importantly, the way of alchemy increases the primordial jing, qi and shen of the human body,
as opposed to qigong, which can only follow the law of nature, whereby the human body always
follows the order of creation and destruction (death). Any qigong is just an accessory method in the
preparatory phase of Taoist alchemy and any kind of qigong can’t go beyond the preparatory stage
of the elixir way.
From the book of the Teacher of Single Yang Translated by Dmitry A. Artemyev
Most modern methods of practice rely on a meditation as a method of "enlightenment". The
following text is an excerpt about meditation from the book of the Teacher of Single Yang.
"In the world there is a kind of method of practicing «alchemy» in the form of sitting silently,
muttering the spells or prayers or their own various practices of sitting. Practitioners of them
completely don’t understand that it is absolutely useless and does not lead to any result. This sitting
(meditation) is called «枯禪 » - a withering contemplation, withered Chan. In the Taoism is often
said that "the movement causes Yang" and "the immobility causes Yin", "pure Yang is a Xian
(immortal)", "pure Yin is a Gui (a devil, a ghost).” If you sit in Dazuo (a sitting practice in the lotus
or a cross-legged practice, a meditation), it is a false calmness, “Yin is caused” by the continuation
of this process, and the longer the sitting will last, the paler and the flabbier the face will become
and the more worse the health and condition of body will be. Then the Yang jing cannot be retained
in the body and will be scattered outside.
The seeker of the spiritual practice! First think about an amount of the jing you have, so you're not
afraid to exhaust it by sitting, to die even without knowing that it will happen from your practice,
unknowingly destroy your soul by an unreasonable predilection of a profane teaching? If this
happens, it will be truly sad!
Our ancient school of Taoist alchemy of Wu Chung-xu and Liu Hua-yang categorically forbids
students to practice the sitting dazuo (meditation) at the early stages of practice; those who talk
about the sitting dazuo and mystifies the people's, is better for these people to go faster to practice
dazuo themselves! The true alchemy does not include it. Because the dazuo can not, principle,
produce any results, and it is used only as a secondary work and only at the final stages of practice.
The sitting datzuo can only be used for recuperation but never as the main method. (As a medicinal
method the sitting can be used for those who have problems with hypotension of the heart and
hyperemia, but not too long sitting).
I have a personal disciple, who has been practicing the long sittings of schools Chan and Mizun. He
was very persistent and hard worked and brought himself to almost absolute exhaustion of jing. His
face blackened, his ears were covered with the dry crust, and then the sperm has started to leak out
of his body. After each sitting an abundant leakage of sperm begun from his body and the Ming in
his body was rapidly emptying.
Only by intensive practice of our School of Taoist alchemy he succeeded in avoiding the death.
Therefore, the true alchemy school does not teach the sitting dazuo, the followers of Wu Chung-xu
and Liu Hua-yang do not practice it.
Remember: the sitting gives rise to yin, and yin leads to the death.
From the book of the Teacher of Single Yang
Translated by Dmitry A. Artemyev
First of all it is necessary to try to understand that the Chinese culture has it’s own
representations, sometimes radically opposed to the concepts of other cultures. Taoism, and
especially alchemy of immortality in Chinese traditions are well-known everywhere, however,
I shall dare to say that they have not been perused at all.
Especially it concerns the most ancient stratum of Taoism and so-called the doctrine of shenxian’s
(the teaching of shengxian's (taoists, taoists saints)). It’s not surprising because it’s wide-spread
even in China. So the achievement of immortality is not a desire to leave the memory about oneself
to descendants and not a desire to live on earth forever (and physical immortality and longevity,
although considered realistically achievable, but have never been the supreme goal of Taoism), it’s
realization of the supreme freedom which lives in every man, although he usually doesn’t know
about it. This is described very well in Zhang Bo-duan’s “Chapters of Understanding Truth”. Thus,
Taoism is not a philosophy or religion but the Way of Freedom. Of course it’s very difficult to find
the essence of Taoism among temporary accretions and distortions, but even nowadays there are
people in China who keep that most ancient tradition of Taoism.
Taoist alchemy is the Doctrine about finding THE UNITY. And it is not about physical or life
consciousness (as they understand the spirit), but the achievement of the particular state which is the
Highest Possible Human Achievement In the Realm of Spirit. The purpose of Immortality in Taoist
alchemy is more aimed at the spiritual immortality rather than the physical immortality. In practice
there are certain stages which are characterized not by phenomenon of qigong but by physiological
changes and transformations (notably 人 仙, 地 仙, 神仙, 天仙, 金 仙 and some others). Not
all schools of Taoism call the same levels with identical names. It’s important to emphasize that the
Chinese Spirit has nothing to do with the concept of consciousness which is expressed in hieroglyph
神.
As is known, in past the Alchemy was known as NEIDAN and WAIDAN (which is usually
translated as the internal and the external alchemy). The DAN hieroglyph denotes a crucible in
which the melting occurs. However, only few people know (and Taoists insist on this) that this
doctrine existed from time immemorial and is known in China since at least Huangdi. This teaching
is called HuangLaoSyue – i.e. teaching Huangdi - Laozi. This doctrine has also other names. And
the terms NEIDAN and WAIDAN appeared much later, at the beginning of our era. Actually,
alchemy can only be named WAIDAN as the doctrine of external melted elixir. The internal
alchemy (which in science is considered as derivative from external one) had higher and ancient
status in tradition. They call it Alchemy because of more accustomed standards rather than meaning.
Let's stop on the classification in more detail:
Treatise 钟 吕传 道 集 - "The collection of Quan Zhongli and Lu Dongbin about the transfer of the Tao"
Translated by Dmitry A. Artemyev
Lui Dongbin asked: When people die, they become ghosts (a devil, a ghost), when they complete
the Tao - become immortals. But an immortal is a concept, how does becoming immortal help to
reach the heaven?
Zhongli Quan said: If people want to avoid the endless rebirths, not to born in the lower bodies, to
experience for themselves that there could be no diseases, old age, death and misery, then they
should rely on heaven and earth, resting upon yin embrace yang and fulfill humanity. People should
not become the ghosts, but being a man they should perfect immortality, and become immortal to
reach Heaven!
Zhongli Quan said: The immortal is not a one concept. Pure yin without yang is a ghost, pure yang
without yin is an immortal. The blend of yin and yang - a man. Only man can become a ghost or
immortal (i.e. die or reach the immortality). If a man does not perfect since the youth, indulges
passions and the desires, then sickness and death will come, and a transformation into a ghost will
occur. The man who understands this and perfects, will overcome the profane, and penetrate into the
sacred, reach true Liberation - this is immortal. The immortals are divided into 5 types, the methods
- into 3 completions; the perfection depends on the person and the result of it depends on his fate.
Lui Dongbin asked: What is "the methods are divided into 3 completions and the immortals into 5
types? "
Zhongli Quan said: The methods are divided into 3 completions. There are small, medium and
great completions. The immortals are divided into 5 types. There are:
• Ghost immortal.
• Human immortal.
• Earth immortal.
• Spiritual Immortal.
• Heavenly immortal.
All of they are immortals. Ghost immortal is inseparable from the ghosts. Human immortal does not
leave the people. Earth immortal does not leave the Earth. Spiritual immortal does not leave the
spirits. Heavenly immortal does not leave the heaven. "
Lui Dongbin asked: Who is a ghost immortal?
Zhongli Quan answered: This is the lowest of the five immortals. They become free among yin
(i.e. after death) ... last name is not recorded into the records to the world of ghosts, the name is not
recorded in the worlds of the immortals. Although he is not included in samsara, but can’t return to
the realms of the immortals, he will never have place where he can come back, he just stops his
rebirths.
Lui Dongbin asked: This is a ghost immortal. What is his art, what are the methods used to achieve
this?
Zhongli Quan answered: At the beginning people who try to perfect themselves do not understand
the Great Tao and seek quick result. Their body is like a dried tree, the heart is like cold ashes. They
keep inside the spirit and the mind and do not disperse the intention. In the immobility the spirit of
Yin goes out of the body, this is a ghost, It has nothing to do with pure yang of immortals. Because
of his single intention and lack of dispersing of yin soul this is called a ghost immortal. Although
people say "immortal", but in fact it is a ghost.
A pupil asked: There are some practitioners who feel by themselves like qi moves in a circle
through the Ren and Du Meridians, and therefore declare that the themselves have opened
these channels. This method of opening Ren and Du channels using thoughts and other such
methods "guiding qi through the channels of the heavenly circle”, do they differ from the'
way of the elixir?
The Teacher of Single Yang answered: Earlier it has already been said about the principle that "if
a body does not have a true seed, it will only be like using fire to boil an empty pot", and about its
dangers for practitioners. These practitioners, feeling as "qi moves through the channels Ren and
Du", accelerate the process of loss of their own Jing. This is a way of speeding up the approach of
death, it does a lot of harm and has no benefits. It's just a wrong, a “side-road” method of practice.
Our School of Wu Chung-Xu – Liu Hua-yang teaches a dual perfection of Xing and Ming, and
what is called "heavenly circle" - it is really the "heavenly circle of the elixir’s way. " Once a
student of the School produces a "true seed", then it will be not qi but rather the “true water” that
will circulate through the Ren and Du Meridians, also the locations of its awareness will be
different too. In the elixir way these channels are passed using the qi of the Previous sky, in that
process of circulation from top to bottom a "sweet dew" will flow, directly sinking into the lower
Dantian, and it happens in reality, not in imagination.
As stated above in "heavenly circle" of qigong, its the external qi that rotates exhausting the body's
jing. On the other hand, in the way of the elixir, the heavenly circle leads to longevity, it increases
Yuan-jing and Yuan-qi in the body, but the "heavenly circle" of qigong leads to depletion of the
Yuan-jing, leads to death.
Once a student completes the "elixir seed", a heavenly circle of alchemy starts by itself and will
last continuously, collecting the " small medicine", replenishing their own Yuan-jing and Yuan-qi,
which has huge benefits and no harm.
From the book of the Teacher of Single Yang
Translated by Dmitry A. Artemyev
Zhenchangzi asked: I ask Teacher to explain the main problems in the practice of Xing
The Teacher of Single Yang said: The most basic problem of the practice of xing - is the
impossibility of a chieving perfection before consolidation (fusion) of xing and ming, the
impossibility of completion of ming using xing, the impossibility to achieve the ability of stopping
leakage of (jing).
People who practice the methods of xing will inevitably lose yuanjing during the perfection process;
if it is proceeded, the body will wither and become exhausted, the face turn yellow and will look
tired, and senile infirmity will appear. The ignoramI often believe that this state is "melting the
primordial qi and transforming it into shen" and "melting shen TO return into the emptiness." Such
delusions occur very often. (Some qigong teachers have great powers. Of diagnosis and treatment of
diseases , but their bodies are withered, that indicates of too much using of xing and as a
consequence - great damage to the spirit Shen).
Although during the practice of xing some unusual abilities may indeed appear, but the excessive
using of the thought cause a lot of deviations. In some people this causes the “roving fire and falling
into madness”. Therefore, those who do the practice with xing for a long time, should change their
practice, focusing on the practice of ming and only then it will be possible to avoid the dangers.
This is exactly what in the Taoist alchemy is called "perfecting of xing without perfecting of ming –
Is the first disease of perfection."
From the book of the Teacher of Single Yang
Translated by Dmitry A. Artemyev
A pupil asked: In the process of perfection in the Wu Chongxu-Liu Huayang alchemy school
whether there could occur a state of "Entering the madness and roving fire"?
The Teacher of Single Yang answered:
Method of our School of elixir way were described by our patriarches early and in detail. They
emphasized that practice begins with MING , but it is not the end of it. During perfection there are
true indications, allowing to know to what level the work was reached , for each level there are own
detailed corrective methods and secret manuals. At each stage for practicing in our school there are
no ambiguities, and therefore there can not be any deviations.
Concerning each of arising signs, it is necessary to understand those by asking the Teacher, whether
the signs are true or false because there are many false signs during practice. Also, one should not
yearn for skill and then it will not be possible to enter such a condition as « Entering the madness ».
As for the condition of “roving fire”, this does actually happen in _ practice of alchemy. When the
practice of the «Retreating fire» is done wrong , then some deviations can take place : such as,
anxiety and nervousness, also small red spots may appear on a body . No need to worry about it , it
is only necessary to execute this method more in a more pronounced way and all deviations will
disappear.
From the book of the Teacher of Single Yang
Translated by Dmitry A. Artemyev
Xuantunzi (pupil) asked:
According to the tract: “There are as many people working to perfect themselves in
Tao as hair of a cow, but those who complete Tao are as rare as unicorn's horns”,
why is it so?
The Teacher of Single Yang said:
From ancient times the tracts often used a secret (special) language which led to that the people
perfecting themselves in Tao were like in the thick fog and wandered in the dark. Some tractates
overturned and distorted the sequence of the practice, concealed the beginning and described the
end, hid the true secrets by hints, so the students could not achieve anything. Some of those
perfecting Tao devote their lives to practicing, trying to understand the heaven mechanism of
reaching Tao, but their attempts are like looking for a needle in the ocean and therefore they can’t
find the gate to enter. Those who seek the immortality and longevity generation after generation
replace each other and because they never understood the secrets of Tao they suffer a defeat.
From ancient times till now it has been always been so that the people seeking the acquisition and
completion of Tao were finding teachers with the great difficulty, or meeting them but incapable to
recruit the students, or meeting deceivers, profanes, studying the side methods and failing to find
the way to reach Tao. So in the modern society the qigong got wide spread, some qigong teachers
absolutely do not understand the way of elixir, invent the theory for their own profit, invent some
theory, randomly make up the complexes of movements and palm off this as the great Tao of golden
elixir, mix up in one bunch the qigong and the way of the elixir, benefiting from exploiting the ideas
of bazaar medicines pill of Chinese, fooling the students.
Those who aspire to Tao must be extremely careful, beware of being deceived and regretting till the
end of their lives.
Therefore, although there are lots of people seeking Tao with very few of those who found the true
teacher, this is precisely the truth of that " there are as many people working to perfect themselves
in Tao as hair of a cow, but those who complete Tao as few of unicorn’s horns ".
From the book of the Teacher of Single Yang
Translated by Dmitry A. Artemyev
Xuanchengzi asked: What should be chosen as conditions of the external environment for the
practice of alchemy and perfecting Tao?
The Teacher of Single Yang said: We have already mentioned two ways of practice: "in the world"
and "outside the world" ( i.e. in the society and outside the society).Usually, those, who practice in
the society, do not need special conditions, the just need peace and absence of strong obstacles and
the irritants of the outside world, you can practice at your home. However, one should remember
that during the practice one should avoid the wind.
When you will reach the high level, you will need practice in the mountains, where the places with
strong Yang qi are found by the special methods. In Yin places alchemy can’t be practiced
(especially it concerns the cemeteries and the interments). Since in alchemy the collection of
external qi isn’t used, then you should not practice at the early stages in the open spaces. You should
not do the sitting practice dazuo at the early stages, because this will harm the flow of qi and blood
through the body. Sitting work is for the highest practices of alchemy.
At the highest stages of the practice of alchemy is also required a special room (a cave or a home)
for practicing the steps of "feeding" and "facing the wall”, as well as specially-trained colleagues
for "preserving and guarding the body ".