When this stage is reached the practiser should not dwell in the inactive (wu wei) state but should direct the (active) inner (vital) breath to reach and enter the prenatal true vitality [Yuan Qi] in order to invigorate and help it form and nurture the immortal foetus.
These movements and halts concern the gathering of the (microcosmic) outer alchemical agent [yin and yang qi separated] which frees the body from ailments whereas the (microcosmic) inner alchemical agent [yuan qi] preserves (permanent) life [Longevity and immortality] which is prenatal vitality [yuan qi].
This spirit’s fire derives from the spiritual power in the eyes, and if supported by postnatal breathing through the nostrils, can sublimate the generative force and sustain the inner vital breath [yuan qi].
The macrocosmic alchemical agent is the union of both outer [yin/yang qi] and inner [yuan qi] microcosmic agents which emits the light of Reality.
This centre (under the navel) has outer and inner cells; the outer cell is the source of the positive and negative principles [yin and yang qi, yin and yang shen], which is the abode of (vital) breath, the spring of foetal breathing and the mechanism of in and out breathing; the inner is where the Tao foetus is created and the (vital) breath [Yuan qi] stays, and is the home of serenity.
If the outer sun and moon do not mingle their lights [yang and yin shen] the inner water and fire [yang and yin qi] do not ‘copulate’ and prenatal true vitality [yuan qi] cannot manifest.
In time the lower tan t’ien centre (under the navel) vibrates extending its field of activity from the heart to the lower belly. After a long time this vibration will stop and be replaced by stillness, with the result that all inner (vital) breaths stop leaving the body whereas all outer ones continue to enter it; this reveals the restoration of foetal breath (see below) and the return (of prenatal vitality) [Yuan Qi] to its source which is ‘a cavity within a cavity’; thus the state of profound serenity is attained.
This negative state comes from an interruption of the inner (vital) breath [yuan qi] which stops giving support to spirit fixed in the cavity of vitality (below the navel) thereby cooling the inner fire in the lower tan t’ien and preventing the light of the elixir from manifesting. This negative state is also due to many other causes but the chief one is the cooling of the lower tan t’ien centre.
pointed concentration to take hold of the black object firmly, breathe in fresh air to drive it into the lower tan t’ien (under the navel) and breathe out slowly to expel the inner evil fire which will then vanish; he will then feel truly at ease.
[So that is a reversal of the lower frequency magnetic moment virtual photon intention as an exorcism!]
There is no fixed number of inhalations to drive the dark object into the lower abdomen and of exhalations to expel the malefic fire, but they should be continued until the evil fire is completely extinguished. Henceforth the practiser will enjoy great comfort with enduring high spirits and no more drain of vitality.
told you that if the genital organ quivers, you should guard against the loss of positive principle at night and urged you to practise the tenth step (given in this chapter) to gather vitality.
This means that after the sublimation of the generative force, vitality and spirit, they gather in the brain where, under constant pressure from prenatal vitality and spirit, they will in time produce an ambrosia. This ambrosia (which is not to be confused with the golden elixir) then produces and nurtures the immortal seed in the lower tan t’ien cavity under the navel, where it radiates, lighting up the heart. This light reveals the formation of the immortal seed when all breathing appears to cease and pulses seem to stop beating in the condition of complete serenity.
* True vitality [yuan qi] is vital force which has been purified by the alchemical process.
This is the lower tan t’ien cavity (under the navel) full of the alchemical agent which reveals to the eyes the beauty of positive vital breath [yuan qi]. Wherever the practiser walks, stays, sits or reclines, he will see a white light in front of him, and, as time passes, this white light changes into a golden one. This is the first manifestation of the golden light, and when it appears for a second time, the practiser should stop the fire.
The shutting ( ho) and opening ( p’i) process of immortal breathing causes postnatal vital breath [yin qi] to rise from the heels up to the channel of control through which it soars to the brain, thence going down in the channel of function to the trunk (i.e. the mortal gate). These continual ascents and descents will in time vibrate prenatal true vitality [Yuan Qi] in the lower tan t’ien which will first ascend in the channel of control to the brain to push postnatal vital breath [yin qi and yang qi] there down in the channel of function to the trunk, and will then descend in the channel of function to the base of the penis to drive postnatal vital breath[yin and yang qi] up in the channel of control to the brain).
These are four movements of postnatal vital breath and prenatal true vitality without the breathing of outer air through the nostrils or mouth coming into play. If these ascents and descents are caused by air breathed in and out by the nostrils or mouth they have nothing to do with the immortal breathing which operates of itself independently of the practiser’s will.
The genital organ swells and quivers when the generative and vital forces vibrate causing this evil fire to scorch the testicles and so dilate the generative duct to drain the positive principle away. You have wrongly used this generative fluid which cannot be transmuted into immortal seed when it contains the evil fire (of passion) and cannot be employed to produce the macrocosmic agent; the most you can expect is to improve your health by eradicating all ailments. The correct method consists of using prenatal vitality [yuan qi], which is not produced by evil thoughts and which alone can be transmuted into immortal seed, to break through the Great Barrier (or Gate in the original cavity of spirit).
In your practice to restrain and retract the genital organ, when you breathe in through the nose you actually lift the vital breath by turning your eyes up from the lower left, and when you breathe out you lower the vital breath by turning your eyes down from the upper right. You should realise that, since the heart is linked with the two eyes, this exercise in four phases of nine complete turns each causes vitality in the heart to restrain vitality in the tiger cavity [yang qi, positive principle] while you look up to turn the eyes, and to shut the genital duct while you look up to lift the vital breath. If so how can the positive principle drain away?
They should concentrate on the mortal gate (at the root of the penis) and breathe in to lift (the vital force there) up to (the lower tan t’ien cavity which is) 1-3 inches under the navel, pause a little before concentrating on the chiang kung centre (or the solar plexus) and then breathe out to lower the vital force there to the cavity of vitality (under the navel). From there positive vitality [Yuan Qi] will spread to all parts of the body, killing all sexual desires. This exercise is to be repeated until the genital organ shrinks. If they so train how can there be desire for sexual intercourse?
These breaths come from the vitality [yuan qi] in the lower tan t’ien cavity (beneath the navel) from which they spread to the five viscera: to the lungs as the vital breath of the element of metal; to the heart as the vital breath of the element of fire; to the liver as the vital breath of the element of wood; to the stomach as the vital breath of the element of earth; and to the lower abdomen as the vital breath of the element of water. Their union into one vitality causes the golden light to manifest.
He should now stop the fire to gather the macrocosmic alchemical agent. To stop fire is to cease regulating his breathing and circulating vital air which should be replaced by the heart, spirit and thought combined to go up in the channel of control and down in the channel of function.
After being purified the generative force is carried in the microcosmic orbit to the solar plexus, called the middle tan t’ien, which becomes the middle cauldron and is scorched by the burning stove in the lower tan t ien under the navel. It is in the solar plexus that the generative force (now the alchemical agent) is transmuted into vitality which rises to the brain (ni wan) where the vital breath, hitherto hidden and dormant, will be stirred by well regulated breathing which will prevent it from dispersing. The precious cauldron has now manifested in the brain (ni wan) whereas the burning stove remains in the lower tan t’ien under the navel.
The element of water in the lower belly is thus scorched by spirit’s fire [yin qi] and thereby transmuted into true vitality.... When fire is immersed in water, it will stop soaring up thereby causing the heart to be empty (i.e. not to stir); and as water is scorched by fire, it will stop flowing down.
When a man sleeps soundly, the element of fire in spirit [yin qi in yang shen] goes down to scorch the element of water [yang qi] in the lower abdomen which will be transformed into steam [yuan qi] that will soar up linking the heart and lower abdomen. When he wakes up and opens his eyes, spirit returns to his organ of sight thereby disengaging the heart from the lower abdomen which will not reunite even if he starves for a week. Why? Because of the exhaustion of prenatal vitality [yuan qi] whose source of supply has been cut off. This man will thus lose the means to preserve life.
If they [yang and yin qi] are left to themselves to follow their postnatal course the element of fire [yin qi] will remain dry and that of water will continue wet [yang qi], with the former soaring up and the latter going down, both running in opposite directions. If water is not scorched by fire it will not evaporate to become steam [yuan qi] that soars up.
The genital organ swells and quivers when the generative and vital forces vibrate causing this evil fire [yin qi via the sympathetic nervous system biophoton signal] to scorch the testicles and so dilate the generative duct [open up the vagus nerve] to drain the positive principle [Yuan qi] away.
The immortal seed is the crystallisation of positive generative force [yuan qi]. When the latter is fully developed the practiser should turn back his eyes to concentrate on and look into the lower tan t’ien centre (under the navel) so that the element of fire in the eyes which are above scorches that of water in the belly which is below, to produce positive vitality [yuan qi] whose light manifests in front of him.
The fullness of the generative force [yang qi] manifests as the white light of vitality and the fullness of the immortal seed as a golden light [yang shen] which reveals negative vitality [yin qi] within the generative force. The light of the eyes directed downward is positive [yang shen] and when the positive and negative lights [yin shen of yang qi] meet, a precious light (pao kuang) will emerge.
If the element of fire [yin qi] is strong in the heart it will scorch the blood; so the practiser should avoid excessive talking and thinking to rest his heart.
The heart is the seat of fire (of passion) and the lower abdomen is the seat of water (of sexual pleasure). The fire above should be driven down into the water below, and the water below should be scorched by fire to become steam and be lifted to wipe out passion in order to achieve the stable equilibrium and harmony of fire and water. The heart and lower abdomen are respectively symbolised by the dragon (the female or negative vitality [yin qi]) and the tiger (the male or positive vitality [yang qi]).
Concentration on the lower tan t’ien to direct the element of fire [yin qi] in the heart to scorch the element of water [yang qi] in the lower abdomen, thus emptying the heart of passion and stopping water in the lower abdomen from flowing down in order to achieve the stable equilibrium of water and fire.
and when water is scorched by fire it becomes steam and stops flowing down. This is water and fire in stable equilibrium which will in time produce true vitality [yuan qi]. ...His spiritual body is similar in features to his physical body but traces of negative vitality [yin qi] in the former will cause demonic hindrance by all sorts of states to tempt the positive spirit [yang shen].
real positive vitality [yuan qi] and essential nature [yuan shen] unite to emit the light of vitality [white light] which is the light of true nature in the precious cauldron (in the head) and that of true life in the stove (in the lower abdomen).
For when positive vitality [yuan qi] manifests it always tends to sink and disperse. Spirit can hold vitality only temporarily but lacks the driving power of breathing, and without breathing, vitality cannot be driven into the channels of control and function (to circulate in the microcosmic orbit) and will finally drain away by the genital gate; this is caused by the lack of pressure from in and out breathing.
the object of which is to realise full development of positive vitality [yuan qi]. If spirit wavers causing nocturnal emission of the ‘most precious thing’ the absence of this light confirms the loss of real positive generative force [yuan qi].
The demons will vanish as soon as the negative breath [yin qi] is transmuted into positive vitality [yang qi]. This is the death of consciousness leading to the resurrection of (essential) nature.
The practiser should now use the vitality in his heart [yin qi] to still the inner breath for if (vital) breath is not regulated the immortal foetus cannot develop fully. He should concentrate on spirit forgetting all about the foetus which is within his spirit; this is called *returning a myriad things to one whole'. This one true vitality [yuan qi] is the positive vitality of (essential) nature which will unite with the negative vitality of (eternal) life to become that one basic vitality which reveals the complete formation of the immortal foetus.
real positive vitality [yang qi] and essential nature [yang shen] unite to emit the light of vitality which is the light of true nature [yin shen white light] in the precious cauldron in the brain and that of true life in the stove [yin qi, yang shen] in the lower abdomen.
First, heat, develops in the lower tan t’ien cavity (under the navel) after which the kidneys become hot like boiling water. Then the eyes reveal their golden mechanism. After that the tiger’s roar is heard in the left and the dragon’s hum in the right ear. Then the back of the head vibrates, bubbles rise in the body and spasms shake the nose. These are foretelling states pointing to the production of the macrocosmic alchemical agent, and are followed by the withering of the root of lust (in the testicles) and the accompanying transmutation of generative force into full vitality. When the latter vibrates, it will crystallize into the immortal seed and only then can the genital organ shrink as in babyhood. This is the real retractile state when the penis shrinks back and will no longer stand erect, causing the generative gate to shut and so preventing vitality from draining away. The practiser will thus achieve immortality.
The crystallisation of positive generative force [yang qi] the fullness of which manifests as the white light of vitality while the fullness of the immortal seed manifests as a golden light which reveals the negative vitality [yin qi] within the generative force [yang qi]. The light of the eyes directed downward is positive [yang shen, essential nature] and when the positive and negative lights [yin shen, yang qi] meet, a precious light (pao kuang) will emerge. See Immortal foetus.
The precious cauldron has now manifested in the brain (ni wan) whereas the burning stove remains in the lower tan t’ien under the navel.
he enjoys the cream of life while restoring (his body) fully to its all-positive state in early infancy and regaining the circle of t’ai chi (or Supreme Ultimate) wherein real positive vitality [yuan qi] and essential nature [yuan shen] unite to emit the light of vitality which is the light of true nature in the precious cauldron (in the head) and that of true life [yuan jing] in the stove (in the lower abdomen). Students should ponder over all this carefully.
When (essential) nature and (eternal) life unite in the confused state in the cavity of vitality (under the navel) the least carelessness on the part of the practiser may cause his failure to keep them together there; spirit will then leave this centre and the most precious thing will drain away at night. This is the most critical moment when he will either preserve or injure (eternal) life. And so he should be determined firmly to preserve this serenity at all costs by concentrating his spirit pointedly on this cavity, which is the most important thing at this stage of training.
The light reveals the formation of the immortal seed when all breathing (appears to) cease and pulses to stop beating. This achievement is due mainly to the condition of utter stillness which contributes to the production of the immortal seed. [Nirvikalpa Samadhi]
If vitality [yin qi] is used to nurture the generative force [yang qi] the latter, when full, will produce the immortal seed... Vitality is fully developed and nurtures the immortal seed. Hence it is said; ‘Fullness of vitality makes the practiser forget all about eating.’ At this stage if he continues eating, the negative principle [yin qi] will remain and the positive principle [yang qi] will not be genuine and will arouse his appetite. As a result the immortal seed cannot form because of deficient vitality. The practiser should train until he achieves stillness and radiance of his spirit which, when full, will make him forget about sleeping.
His eyes should not look at things but should be closed and turned back to gaze at the white light that appears between them; this is correct seeing. If he is stirred by sense data and opens his eyes to look outward, his concentration and spirit will scatter damaging the immortal seed. His ears should not listen to external sounds and voices
In this event inner fire should be gathered and lifted to produce spiritual fire which will emit the golden light, and then the light of ambrosia will be full and bright. But you
should not gather and lift fire at this stage for too long as it may
cause dizziness. If the immortal seed is fully developed the golden
light will manifest; if it does not further training is necessary (as
follows):
then to transmute the generative force into its prenatal form of vitality [yuan qi] in order to produce the immortal seed. During each daily sitting I drew the pupils of my eyes close together to concentrate on my lower abdomen until I felt something like itching over my face, a spider’s web covering it and a swarm of ants crawling over it; this showed that prenatal vitality [yuan qi] pervaded all parts of my body. The dragon’s hum and tiger’s roar were in my ears, and more saliva gathered than I could swallow (in one gulp). Then suddenly I sank into a state of indistinctness wherein my consciousness and awareness of things seemed to vanish. My body seemed to roam on the top of the clouds. This revealed prenatal vitality [yuan qi] that nurtured and developed the immortal seed.
That last paragraph is what happened to qigong master Chunyi Lin when he was first healed by qigong master Yan Xin at the 7 hour nonstop stadium meditation!! That was his first initiation into qigong and he never stopped practicing after that!
The generative force which is still immature cannot produce the white light of vitality and the immortal seed which is immature cannot produce the golden light. The light of vitality is like the moon and the golden light (of the seed) shines like pure gold.
When the generative force rises to unite with (essential) nature, the (white) light of vitality manifests; it is like moonlight and its fullness is equivalent to one half of a whole. When vitality descends to unite with (eternal) life, the golden light will manifest; it is a reddish yellow and its fullness is equivalent to the other half. The union of these two lights will produce that whole which is the immortal seed.
The sublimation of the generative force, vitality and spirit in the brain produces the ambrosia which, flowing in the mouth, becomes a liquid (saliva) which, when swallowed, makes sounds in the abdomen. This ambrosia produces and nurtures the immortal seed in the lower tan t’ien whence it radiates, lighting up the heart to reveal the formation of the immortal seed.
T his method of cold storage consists of driving the light of prenatal positive spirit [yuan shen=yuan qi] from its original cavity (tsu ch’iao between and behind the eyes) down into the lower abdomen with a loud noise which confirms that the bottom of that centre is reached. The practiser should then turn inwards his eyes to concentrate on the lower tan t’ien as long as possible until its inner heat vibrates.
After the golden nectar has been swallowed with a gulp that echoes loudly in the belly, the practiser should draw... With the tip of my tongue touching the palate the two glands secreted plentiful saliva and my mouth was soon full of it; it was sweet like honey and went down at one gulp causing my lower abdomen to vibrate strongly. Suddenly my mind and intellect became still and void and first my four limbs and then the whole body disappeared without leaving any trace of myself. Like something that after reaching its limit turns round this utter stillness was followed by motion and all of a sudden the vital force vibrated strongly causing my penis to stand erect, which proved that real fire which had remained dormant for some time had begun to move itself.
This continual sublimation will result in deeper concealment of the spiritual fire in
the light of vitality so that the positive spirit will be kept in its original
cavity (tsu ch’iao). As time passes while dwelling in utter serenity, the
true fire of positive spirit will develop fully and radiate inside and
outside its cavity to become all-embracing, shining on heaven, earth
and myriad things which will appear within its light.
Spiritual fire sublimates spirit which will return to the state of nothingness.
This original spirit is the spirit of no spirit which can use spiritual fire to destroy its (physical) form to return to nothingness in order to achieve immortality. This spiritual
fire is the spirit’s golden light that then appears.
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