Movement and Stillness

Movement and Stillness
without Deviation and Inclination

One should move when time to move, one should be still when it is time to be still time.
This is about the right timing of movement and stillness.

This is called ‘the Gong of Purity, Tranquillity and Non-action’.

When movement and stillness are being inappropriate, then the disaster of Yin and Yang flourishing unilaterally ensues. Yin and Yang will be deviated to one side. This is a hidden danger. The reason is the following:

“When movement is in its extreme one must then form stillness.
If one is not tranquil,
Yang flourishes and injures the Spirit.
When stillness is in its extreme one must then form movement.
If one is not moving, Yin flourishes and injures Qi. “

Always in Wu-Ji the two earths intermingle and turn into the jade tablet.
Wu stands for the thoughts; Ji represents perceptions, the spirit feeling and the sixth sense
It draws up an image of Post-Heaven and Pre-Heaven thoughts unifying, the sixth sense merging with the Post-Heaven thoughts, the Pre-Heaven Spirit and Post-Heaven thinking combine into One, congealing into s sphere or circle.

Movement and stillness are cycling; Yin and Yang are revolving.
Yin turns into Yang, Yang turns into Yin.
Without deviation to one side, one is able to obtain the objective.

The ancient people said:

“The world has sufficient innate-nature Gong,
however the life-destiny Gong is deficient.
Even if one is able to nourish
until the Cinnabar Field’s bright moon,
one inevitably will be unable to refine
until to the turtle shrinks and does not lift anymore.
-This is the practice of the Yin Spirit that is so popular in the West-.
The world has sufficient life-destiny Gong,
however the innate-nature Gong is deficient.
Even if one is able to refine
until the turtle shrinks and does not lift anymore,
one inevitably will be unable to nourish
until the Cinnabar Field’s bright moon generates its splendour.
One’s thoughts will fail to reach a higher plane and
one will still die in the end,
but having lived longer than normal people.

Only double cultivation is without deviation. The Gong of innate nature and life-destiny’s are equal in standing. When one’s Skill reaches this point, it means that Yin and Yang face no danger of being inclined to one side, no danger of being out of balance. Therefore there will be no disastrous consequences. Extreme movement and stillness are repeated over and over. The innate nature is the Spirit; the life-destiny is the Qi. Naturally the horse’s Yin, its genitals, hides in the box and the Cinnabar light generates brightness. The Cinnabar Field as if a luminous as the full moon on the 15th day of the lunar month.

There is a saying in Daoism:

“Only cultivating innate-nature without cultivating life-destiny
this is the first error of one’s cultivation practice.
If one only cultivates the ancestral nature
without cultivating the Elixir,
for countless generations it will be difficult
for the Yin Spirit to enter sagehood.

Male-female cultivation is a mistake and misinterpretation of the dual cultivation principle and must be criticized here. The bed-chamber arts are therefore side doors, the unorthodox Dao, the wicked paths and the crooked road.
With those methods one cannot achieve eternal life. One cannot reach the higher dimensions.
Certainly one must protect the body, life comes first. But no Daoist would dare claim that Daoism equates longevity. This is just the way it is taught to commoners in society. Any Daoist would be heavily criticized for exclaiming this statement.

A word of warning at this point:
Anyone who claims to have high Gong of the turtle shrinking must have lost the biological appearance of a man and a woman. If a woman still has large and voluptuous breast and does not have a flat-chest like a child, she is a cheat. If a man has still large genitals at this stage he is a liar. On this level man and woman must have reverted to ‘Centre-People’, not being man or woman anymore, in order to be able speak the truth about having achieved a high Gong.

Therefore this translation serves as a bright light and as a lamp, hopefully preventing people from being hoodwinked and deceived. It is the objective to rescue people from wandering about destitute or even worse being guided into the absurd, fantastic and preposterous. There are many black racketeers out there.
In terms of religion only Daoism proceeds from form to formless. It is unique in that respect and the physical body is considered a tower to the heavens, a ladder to the heavenly realms.

Without a body where would there be life on earth?

Despite the importance of the body, eventually one must have the attachment to one’s Ego broken. If one pursues longevity, the hospital has methods on offer such as hormones or injecting a young person’s blood. In twenty years time DNA changes might be possible and feasible.

But how could you elevate to higher thoughts through injections?

How can you get the compassion of the Buddhist and Daoist Patriarchs and Founding Fathers?

How could you live eternally?

If chanting the names of the Gods and stern faith were enough
to join the ranks of the immortals,
how come not all later generations of believers
enter through the heavenly gate?

This content originates from the Zhou Peng Lai’s research, advanced studies and cultivation. He physically verified it step by step.


Lishen Gong

Kidney Regulation Exercise

Functions: Regulates the blood and of the Kidney Channel, nourishes the kidneys, strengthens Yang (vital function), and invigorates primordial energy. Methods

1. Taking Black Qi. Assume a standing, sitting, or lying posture and relax. Place the tongue against the palate and expel distractions. Tap the upper and lower teeth together 36 times, and stir the resulting saliva with the tongue. After tapping, swallow the saliva in three segments sending each one down to the Dantian. Imagine the color black. Inhale it nasally and fill the mouth with it. Send it slowly to the kidneys during expiration. Repeat this 6–12 times. Resume starting posture to complete exercise.

2. Rubbing the Abdomen and “Chui.” Stand or sit, place one hand against the lower abdomen, and inhale slowly. Utter “Chui” when exhaling and stroke the lower abdomen with the palm simultaneously. Repeat this for 10 or 20 respiratory cycles.

3. Strengthening the Kidney and Guiding Qi. Stand erect, make hollow fists and apply them against the soft parts at the sides of the waist (the kidney area). Turn the waist counterclockwise and clockwise for 6 times in each direction.

4. Rubbing the Renal Regions. Stand or sit, put the two hands on the sides of the waist, and then rub the entire area 36 times while concentrating the mind on the waist.

The Kidney Regulation Exercise is used for health preservation and for the prevention and treatment of pain along the spinal column, tinnitus, deafness, frequent urination, aversion to cold, and coldness or dampness of the genitals. It is also used to treat nephritis, neurosis, and cystitis. Those with kidney deficiency may practice Taking Black Qi. Rubbing the Abdomen and “Chui” may be practiced by those with dampness and itching of the genitals due to dampness and heat of the lower Jiao (Xiajiao lower portion of the body cavity). The exercise can be performed with emphasis on Strengthening the Kidney and Guiding Qi to treat syndromes of both deficiency and excess types. For the middle aged and older people, frequent practice of Rubbing the Kidney will help to invigorate Yang and strengthen the kidneys. Strengthening the Kidney and Guiding Qi and Rubbing the Kidney are also suitable for those with deficiency of Kidney Yang manifested by pain and weakness of the waist, spermatorrhea and impotence.

Points for Attention
Practice the exercise once in the morning and once in the evening or up to 4 times a day. Lead a balanced life with moderate sexual activity. Young people should avoid masturbation so as to cure seminal or involuntary emission.

Reference: Qigong for Treating Common Ailments: The Essential Guide to Self Healing by Xu Xiangcai p. 44 – 45


A Female Story of Daoist Cultivation

Lindsey Wei

A young woman, Lindsey Wei, graduates from high school in America and sets out to find her roots in China, questing for who she is and where her life path belongs. She discovers in herself a skill for martial arts and seeks the hidden knowledge of meditation. After three years of study in various martial styles and unveiling false teachers, she is finally led to the ancient Wudang Mountains. Here she meets a Daoist recluse, Li Shi Fu, who has renounced the world of the ‘red dust’ and long since retired into an isolated temple to cast oracles and read the stars. The coming together of these two extraordinary characters, master and disciple, begins a spiritual relationship taking the young adept on an unforgettable journey through the light and dark sides of modern China and deep into herself. Battling between earthly desires and heavenly knowledge, she makes the transformation into a dynamic and complete woman.

A coming-of-age, personal account, the book describes the lived experiences of a profoundly sincere, bitter yet ultimately liberating female quest. It is written for anyone who ponders the true meaning of Chinese wisdom and the way of the Dao in the hope of discovering a deeper strength within themselves.

Reference: The Valley Spirit: A Female Story of Daoist Cultivation by Lindsey Wei

A Japanese Alchemical Chart of the Body

The Japanese alchemical chart of the body reproduced above is entitled Shūshin kyūten tandō zu 修真九轉丹道圖, or Chart of the Way of the Elixir in Nine Cycles for the Cultivation of Reality (the Chinese reading of the title is Xiuzhen jiuzhuan dandao tu). Although no precisely corresponding picture seems to be found in Chinese texts, it is likely that this chart is either copied from, or based on, an earlier Chinese exemplar that may now be lost.

The Chart, which is undated, is now kept in the library of Tenri University in Japan. It is reproduced here from the book by Katō Chie 加藤千恵, Furō fushi no shintai: Dōkyō to “tai” no shisō 不老不死の身体 — 道教と「胎」の思想 (The Ageless and Deathless Body: Taoism and the Idea of the “Embryo”; Tokyo: Taishūkan shoten, 2002), p. 121. Dr. Katō is one the main Japanese scholars of Taoist Internal Alchemy. She has published extensively in particular on the Wuzhen pian (Awakening to Reality) and on the Taoist views of the “embryo.”

From top to bottom along the vertical axis, the Chart shows: the upper Cinnabar Field; the eyes; the tongue; the trachea; the middle Cinnabar Field; the lower Cinnabar Field; and the Caudal Funnel.

Like most similar Chinese pictures, the Chart contains short captions. Below are translations of the captions, with short notes:

1. “Palace of the Muddy Pellet” (niwan gong). The upper Cinnabar Field, commonly called Muddy Pellet.

2. “On the left the Great Yang”. This and the next captions refer to the eyes. The left eye represents Great Yang.

3. “On the right the Great Yin”. The right eye represents Great Yin.

4. “The tongue is the Red Lotus” (honglian).

5. “Under the tongue, on each [side], there are two openings”. These openings are the Cinnabar Cavities (danxue), which should be kept closed by the tongue so that the True Breath (zhenqi) does not escape.

6. “The throat is the Twelve-Storied Pavilion” (shi’er lou). This is a common name of the trachea in Neidan and meditation texts.

7. “Through two [of the four] openings, Breath (qi) flows and pervades the body”.

8. “The heart is the Crimson Palace” (jianggong). The middle Cinnabar Field, commonly called Crimson Palace, is shown at the center of the picture.

9. “Cinnabar Field” (dantian). The lower Cinnabar Field is the dantian proper.

10. “At its first descent, the Elixir is similar to a Luminous Pearl.” This sentence refers to the first stage in the formation of the Elixir, i.e., the first of the nine cycles mentioned in the title of the Chart.

11. “Caudal Funnel” (weilü). Located near the coccyx, this is the first of the “three barriers” or “three passes” (sanguan) in the back of the body. (See an essay by Wang Mu on the “three barriers”.)

12. “As I sit and forget my form (xing), all the mountains, the rivers, and the ten thousand things are within my body”. The word used here for “body” is shen 身, which denotes not only the physical body, but the whole person.

13. “The Breath (qi) of the gallbladder rises above”.

Although its origins and transmission deserve more study, the Japanese Chart appears to be closely related to a work attributed to Chen Nan (?-1213), a Neidan master belonging to the Southern Lineage (Nanzong) of Internal Alchemy. His Cuixu pian (The Emerald Emptiness), which is part of the Xiuzhen shishu (Ten Books on the Cultivation of Reality), contains these verses:

The result (gong) of the first cycle is similar to
a Precious Pearl;
mountains, rivers, and the whole cosmos pervade
the Numinous Body.
Under the petals of the Red Lotus are stored
the Cinnabar Cavities;
the Vermilion River flows and pervades the Pearl
of the Nine Times.

The Precious Pearl in Chen Nan’s first verse is equivalent to the Luminous Pearl of the Chart (no. 10 above). The second verse is matched by one of the captions in the Chart (no. 12). The term Red Lotus in the third verse is found in the Chart (no. 4), which also mentions the two pairs of “openings”, i.e., the Cinnabar Cavities (no. 5). The expression “flow and pervade” in the fourth verse is used in the Chart (no. 7).

(According to Chen Nan’s own explications, the “nine times” in the fourth verse refer to a form of breathing in nine stages performed after the Pearl of the Elixir descends into the Cinnabar Field.)

In his work, Chen Nan also writes:

The True Water [generated] by [number] 1 of Heaven is stored in the gallbladder. When Yin and Yang conjoin, they descend [into the lower Cinnabar Field] and form the Elixir. At its first descent, its shape is similar to a Luminous Pearl made of one drop of dew.

Besides including the term Luminous Pearl, one of captions in the Chart (no. 10) consists of sentence that alludes to the final part of this passage. Finally, another caption in the Chart (no. 13) mentions the gallbladder.

(The words “The True Water [generated] by [number] 1 of Heaven” allude to Water, the first of the five agents, which is given birth by Heaven and is associated with number 1.)

Considering these multiple analogies, it is significant that the Cuixu pian is concerned with a Neidan process in nine cycles, which are also mentioned in the title of the Japanese Chart of the Way of the Elixir in Nine Cycles for the Cultivation of Reality. As for the words Cultivation of Reality, they may be a direct reference to the above-mentioned work that now contains the Cuixu pian.
Reference: Golden Elixir Press. – “A Japanese Alchemical Chart of the Body”