Meditation at the Wudang Kung Fu Academy

http://www.wudanggongfu.com/kungfu/meditation.htm





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�śHuman beings follow the pattern of Earth; Earth follows the pattern of Heaven; Heaven is patterned by the Dao; Dao

follows Nature”

Survival is the most primitive need of human beings. The question of how to improve quality of life, improve health and

pro-long life has been of central interest to us through-out time. Achieving good health has been a central part of the

culture of Daoism. With its long history and development, the way for improving health has been developed and modified

through the centur ies by the ancestors. This is due to their continued research and practice, in particular, the training in

inner alchemy and spiritual awareness. Such training includes stillness and movement. No matter whether it is in the

active or the still (calm) mode, both are of high value.

�śDao gives rise to one; one generates two; two generates three; three generates everything”, �śEverything is originated

from three; three combining to two; two combining to one; one becomes nothing”.

Doing it correctly would achieve good results; any deviation could result in disaster. Benefit can only be achieved through

practice with proper guidance and understanding. Otherwise, not only no benefit would be gained, it might cause harm.

Below is a summar y of the introduction to training in inner alchemy (or Neidan).

Turn �śessence” into �śQi”; Turn �śQi” into �śshen (spirit of vitality)”; Turn �śshen” into �śemptiness”; Turn �śemptiness” into

�śDaoism”. Concentrate in the basic. Develop and improve the 3 vital elements of the body. This would in turn lead to

good mental conditions and wisdom. Those who reach such a stage would achieve abilities beyond the scope of others.

In Daoism, training in inner alchemy is to manage the three natural vital elements: �śJing”, �śQi” and �śshen”. Such training

leads to good health and long life. The training can be classified into four stages: (1) Fundamental (2) Turn �śjing” into

�śQi”(3) Turn �śQi” into �śshen (spirit of vitality)”(4) Turn �śshen” into �śemptiness”.

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Meditation at the Wudang Kung Fu Academy

http://www.wudanggongfu.com/kungfu/meditation.htm

(1) Fundamentals

To start, choose a time and place that suit your daily life (it does not have to be an isolated place in a mountain). Adjust

your sitting posture, with eyes half closed sight horizontally, hold the hands to form Tai Ji, follow the breathing pattern

and sink your �śQi” to �ślower Dan Tian”. When you are in a relaxed state with sufficient �śQi” in �ś Dan Tian ”, the routing

part can begin.

To route �śQi” through the three points in the back of the body, �śQi” should start rising from the first point �śHui Yin ” up the

back and get to almost the level of the heart which is called �ś Jia Ji ”. This part is relatively easy. When �śQi” rises through

the back of the neck to the back of the head about the level of the mouth, the point called �ś Yu Zhen ”, the passage

becomes rather difficult to get through. One should take time to establish the route. If pressing too hard and too fast, �śQi”

might pass into wrong route. The path from the �śHui Yin” to the �ś Bai Hui” is called �śGoverning vessel meridian( Du Mai)

”. From �ś Bai Hui” down the front to �ś Dan Tian” is called �śConception vessel meridian(Ren Mai) ”. A cycle is completed if

these two meridians are connected. If �śessence” is routed through this cycle, it is �śsmall heavenly cycle(Xiao Zhou Tian)

”. The completion of the cycle is entirely dependent upon the mind. Governing and conception vessel meridians are the

two primary meridians and the most important ones amongst the eight meridians of the body. Routing through and

connecting with the other six meridians would follow when these two are connected. When all eight meridians are

connected with �śQi” flowing through, it is called �ślarge heavenly cycle(Da zhou Tian)”. There would not be any obstacle in

the meridians. At the fundamental stage, the process should be done through mind control. This training improves the

blood circulation and breathing. It would also strengthen the body and aid in healing minor ailments. The time period

required to get through this stage varies amongst individuals.

(2) Turn �śessence” into �śQi”

In training of internal power, this is the elementary stage. The routing is the same as that in the Fundamental stage. At

this stage, the emphasis is to build on the basis of the Fundamental stage and to improve the training in �śJing”, �śQi” and

�śshen”. Combine �śJing”, �śQi” and �śshen” to form the �śmedicine”. With the circulation of the �śmedicine” in the Governing

and Conception Vessel Meridians, the �śmedicine” is purified. The purpose of circulating in the Governing and Conception

Vessel Meridians is to refine the �śmedicine” through the circulation. Practitioners believe that the kidneys are the root of

life. The essence of the kidneys is of �śyin (negative)” which has the tendency to sink. The heart is the home of the

�śshen”. It governs everything and life is dependent upon it. �śShen” is of �śyang (positive)” and would naturally rise. Losing

�śyin” and �śyang” shortens life. Therefore, in the internal training, practitioners would try to raise �śessence” and lower

�śshen”. When these two meet and combined, they accompany each other. Circulation of this pair would generate �śbig

medicine”. This completes the training of �śthree combining to two”. To achieve this stage requires patience and continual

training with the correct technique. In the old days, the training method was not documented. Teaching has traditionally

been through oral instruction. The key is finding a good mentor and follows his instructions.
not described here. >

(3) Turn �śQi” into �śshen (spirit of vitality)”

This stage is to further combine the �śbig medicine” with �śshen” to form �śembryo”



This is the �śtwo combining to one” stage and is also called intermediate stage. Training in this stage , the emphasis is in

breathing naturally without mind control. One should concentrate and reach a calm and relaxed state. The mind is at the

�śmiddle Dan Tian”. The circulation should be following the �ślarge heavenly cycle” i.e. connecting all 8 meridians.

The student must master the technique for this stage before training for turning �śshen”

into �śemptiness”. In �ślarge heavenly cycle”, the �śmiddle Dan Tian” is the vessel and �ślower Dan Tian” is the furnace. The

circulating cycle is much shorter than �śsmall heavenly cycle”. The circulation is between the two �ś Dan Tian”. In the �śsmall

heavenly cycle”, the motion is based upon internal breathing to achieve reverse flow. In �ślarge heavenly cycle”, the

natural ingredient of the �śmedicine” generates the motion. Continual training day after day would achieve result. One

should see white light with a golden spot between the eyebrows. The light would gradually cover the whole body.

(4) Turn �śshen” into �śemptiness”

This is the ultimate stage of the internal training. It is also known as �ś9 years stage”. In ancient Chinese, 9 is the highest

positive number. It implies it would take a long long time to achieve this stage of �śone becomes nothing”. Becomes

nothing is the same as back to Daoism. To achieve this, one must relocate �śshen” to �śupper Dan Tian”. �śUpper Dan

Tian” is the home where �śshen” is to be trained. �śMiddle Dan Tian” and �ślower Dan Tian” are the home for �śmedicine”

and �śessence”. Shifting �śshen” to �śupper Dan Tian” is to shift the embryo (resulting from the previous stage) to �śupper

Dan Tian”. The emphasis is on emptiness. One’s character is trained under this relaxed, peaceful and empty mind. The

feeling is like the body has combined with Earth and Heaven, lasting forever. It is known as �śbody and heaven combine

into one”. The final result is the body and �śshen” form a pair which can greatly enhance our life.



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Address: Wudangshan, Shiyan City, Hubei Province, China 442714

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