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Way of Non-Action (Wu Wei Fa)
General Principles of the Way of Non-Action （Wu Wei Fa)
Throughout history, realized sages such as Fu Xi, Nuwa, Guang Chengzi, Shennong, the Yellow Emperor, Laozi, Zhuangzi, Liezi, Wenzi, and Guiguzi have had vastly different methods, but the essence behind their practices adheres to certain unchanging and infallible principles. These principles are akin to eternal formulas in the realm of science. What are these principles? This course will directly address these fundamental truths, guiding students to a state of having no fixed methods while using methods without attachment.
Special Instruction: The Source of the Wu Wei Fa — Xiantian Yi (Pre-cosmic Yi)
The ancient Yi used for supreme daoism cultivation, untainted by later divinatory practices, is known as Xiantian Yi (Pre-cosmic Yi). The main components of Xiantian Yi are Lianshan, Guizang, and Qiankun Yi. It is widely believed to have been lost to the ages and neglected for a long time. Even if fragments occasionally surface, they are often misused for divination, rather than a way to daoism cultivation.
This course will reveal the true essence of the Yi, dispelling the clouds of misunderstanding. The focus will be on the ancient practices of Lianshan, Guizang, and Qiankun Yi, elucidating the specific techniques of Guan Xiang (observing phenomena/images, best effort translation only), Lei Xiang (classifying phenomena/images), Po Xiang (breaking phenomena/images), and attaining Dao. The course will include oral transmission of the "Ti Xiang" (Embodied Images).
The core and root of the Wu Wei Fa are hidden within the Xiantian Yi. Receiving the true transmission of Xiantian Yi not only makes personal enlightenment possible but also enables one to bear the responsibility of universal Daoism propagation and the awakening of humanity.
The Establishment of the Wu Wei Fa
The Wu Wei Fa is not a vague, aimless concept or mere empty talk; it follows a rigorous and systematic process of establishment. This meticulous approach does not conflict with the principle of non action but rather embodies its true essence. Initially, a method is established as an entry point, then one transcends method, self, and ego, achieving the state of "having no method as the method."
How can the method be tailored to the individual? During this process, how can one act freely without overstepping boundaries, to the extent of forgetting the boundaries themselves? After establishing the method, how does one reconcile the contradiction between sitting meditation and non-sitting meditation? What does "entering the Dao through sitting" mean? How can one enter the Dao without sitting? These questions will be addressed in detail during the course.
The Nine Levels of the Wu Wei Fa
The number nine represents abundance. Named as nine, it is essentially symbolic, using this highest number to elucidate the empirical states that all practitioners of the Wu Wei Fa must follow after their initial entry. These nine levels reveal the core secrets of the Wu Wei Fa, providing a clear path for practical application.
The nine levels are closely linked with the 81 chapters of the Dao De Jing. A true understanding of the nine levels makes the 81 chapters of the Dao De Jing comprehensible, serving as annotations for these timeless secrets passed down from the lineages of Fu Xi, the Yellow Emperor, Laozi, and Zhuangzi. Since Zhuangzi, "the Dao and its methods have been fragmented," and due to the lack of suitable individuals or times, these teachings have remained hidden for a long time.
The nine levels of the Wu Wei Fa represent the stages within the practice once a foundational method has been deeply understood. It is akin to deep-sea diving: by diving straight down at a specific location, different depths reveal different worlds, each with its unique objective observations and subjective experiences. The experiences of those who have reached the ocean floor before are crucial for understanding this process. The nine levels of the Wu Wei Fa are similar to deep-sea diving, and truly integrating these levels allows one to harmonize both worldly and transcendental practices.
Wu Wei Fa: Sudden and Gradual
If one must describe it with language, any Wu Wei Fa goes through three stages: first establishing the method, then breaking the method, and finally having no method. These three stages are further divided into the nine levels of the Wu Wei Fa.
The nine levels can be realized instantly, which is the "sudden completion" method of Wu Wei Fa. The nine levels can also be instantly understood, which is the "sudden enlightenment" method of Wu Wei Fa. Additionally, the nine levels can be gradually and progressively realized, which is the "gradual cultivation" method of Wu Wei Fa. Wu Wei Fa is like a perfect, innate jade; it inherently has no distinction between sudden and gradual, just as the highest virtue, "water," adapts to the round and the square, flowing gently through all things, changing endlessly.
Whether it is sudden completion, sudden enlightenment, or gradual cultivation, the aspects of sudden and gradual are still dualistic. True Wu Wei Fa cannot be measured by sudden or gradual; it transcends the duality of sudden and gradual, just like the highest virtue of water, which adapts to the round and the square. This reflects the characteristic of Wu Wei Fa: using no method as the method, manifesting the method through the concrete.
Breaking Through Life and Death
Any realization of the Dao that does not rest on a deep understanding of life and death is a castle in the air. This section will thoroughly teach the highest worldview of humanity, "Tian Dao Cheng Fu," clarifying the ultimate questions of where life comes from and where it goes. It will also analyze the convoluted journey in between. The instructor will use the Xiantian Yi to derive finer details of the twelve Cheng Fu, presenting a panoramic view of the universe in a grand and dramatic form, profoundly answering the fundamental reasons behind individual destiny differences, and elucidating the primary driving force of fate evolution.
From the perspective of Wu Wei Fa, the understanding of the world’s truth is stark, objective, unfeeling, yet truly compassionate and benevolent. Recognizing the universe’s reality, one attains profound insight into the eternal cycle of life and death and destiny, thus gaining precise and thorough guidance for life's journey.
Guiding Life and Work with Wu Wei Fa
Wu Wei Fa serves as the foundation for all worldly and transcendental practices, and it stands as the highest principle. It can accommodate and integrate all worldly and transcendental practices, achieving a perfect balance between engagement with the world and detachment from it. It is essential to understand that the ancient sages of the pre-Qin era, including the Yellow Emperor and Fuxi, did not distinguish between worldly and transcendental matters because they had grasped the core secrets of Wu Wei Fa.
Therefore, from the perspective of Wu Wei Fa, there is no distinction between worldly and transcendental. Everything is an integrated whole, including worldly and transcendental matters. Wu Wei Fa can guide individual cultivation and various societal practices. In essence, any practice aimed at serving the people is the best path for self-cultivation!
The instructor will provide specific guidance on contemporary lifestyles and cultivation environments, highlighting the post-modern realization of the ancient principle of "inner sage, outer king."
Wu Wei Fa Practical Guidance
A myriad of wondrous methods prioritize empirical evidence. Wu Wei Fa, the king of daoism practicing methods, requires practical experience to demonstrate its profound efficacy. A crucial part of the course is guiding students on how to progress from the level of a wise person, through the stages of sage (Sheng Ren), divine being (Shen Ren), and perfected person (Zhi Ren). For those with exceptional potential, it is entirely possible to attain the realm of the true person (Zhen Ren) in a moment of sudden realization.
Personalized Teaching According to Individual Needs
Before Daoism became religious in the pre-Qin era, the teachings of the various philosophers were straightforward and characterized by a strong spirit of truth-seeking. The essence of Daoist truth-seeking aligns with the principles of science and diverges from religious practices. This quest for truth imparts a sense of solidity and natural authenticity, a unique quality that has been preserved in Daoism traditions for thousands of years.
In the Wu Wei Fa classroom, we recreate the atmosphere in which great masters like Laozi, Zhuangzi, Liezi, Yin Xi, Wenzi, and Guiguzi imparted their teachings. By removing the religious fog of "teaching through divine authority," we aim to freely and directly point to the essence of Dao, teaching according to the individual's needs while staying true to the original principles. This approach is spontaneous yet deeply rooted, flexible yet unwavering, and seamlessly aligns with the natural flow of heavenly principles without falling into postnatal constructs.
Sharpening Intuitive Knowledge and Cultivating "De" to Attain Uniqueness
Laozi pointed out the great Dao and also mentioned that "after losing Dao, there is De," which is a legitimate path of Wu Wei Fa. The true transmission of Laozi's "De" is divided into "higher De" and "lower De." What do these terms specifically refer to? How are they similar to or different from the ethical "virtue" used by common people or the "moral character" in philosophical thought? How can one use "De" to handle worldly troubles and connect the mundane world with the transcendent?
In the classroom, the instructor will select case studies to demonstrate how to instantly attain unique "De" and sincerely adhere to the true transmission of Wu Wei Fa.
Training in the Great Expansion Divination Method
This part of the process serves as practical guidance and also involves the transmission of "shu" (techniques), specifically teaching one of the oldest and most representative predictive techniques— the Great Expansion Divination Method.
The Great Expansion Divination Method is the only divination technique recorded in the original text of the I Ching. It became famous through King Wen of Zhou's divination in Youli, was perfected by Duke Zhou's dream interpretation, became complex in street fortune-telling, and was purified by contemporary Wenshi scholars.
As a predictive technique, the effectiveness of the Great Expansion Divination Method can be compared to Qimen Dunjia. Part of King Wen of Zhou's esteemed reputation, even while imprisoned, came from the miraculous validation of this method. However, Mr. Tai Yi, while demonstrating the Great Expansion Divination Method in the classroom, not only emphasizes its practical effectiveness but also deeply guides students to explore the principles behind its efficacy—the Great Expansion Algorithm. By mastering the Great Expansion Algorithm, students can decode the numbers behind all things, enabling them to quickly understand the I Ching and grasp the essence of the Three Graves.
Dan Dao
Daoism as a Life Science has a long history in China, dating back at least seven thousand years. The ancient texts record Fuxi's "divine heart openin," which represents the phenomenon of sudden enlightenment within Life Science, and "ultimate non-action" (lao ji wu wei), which is the highest state in Life Science. Fuxi's creation of the River Diagram (He Tu) and the Pre-cosmic (Lianshan) Yi are classics of experiential practice in Life Science. These works contain the wisdom that Fuxi and numerous ancient sages discovered through their profound practice and ultimate achievements in Life Science, reflecting their insight into nature, society, and life itself.
Fuxi, Shennong, Guang Chengzi, the Yellow Emperor, Laozi, and Zhuangzi are all masters of Daoism practice. They primarily practiced in the Way of Non-Action, which is pinnacle of Life Science techniques and encompasses all methods without being confined to any specific form, unmatched and unique to Chinese culture, with few successors in later generations.
Thus, Laozi personally passed his teachings to Yin Xi, who in the "Wen Shi Zhen Jing" left behind the method of "forming the dragon and tiger within the belly," marking the beginning of transforming Wu Wei Fa into an actionable way of practice. Several centuries later, Yin Xi's lineage successor, Wei Boyang, following his ancestor's guidance, used the non-action method of the Yellow Emperor and Laozi as the foundation. He converted the core of Wu Wei Fa (Pre-cosmic Yi) into the Lunar Bazi Yi Jing, using the phases of the moon to describe the celestial timing. He combined this with the popular alchemical practices of the time, creatively merging the essence of these three elements to form the Great Way of the Golden Elixir (Dan Dao), making it more accessible to later practitioners.
Dan Dao is the most standardized, balanced, comprehensive, and systematic technique within Daoism. Since its inception, Dan Dao has nurtured numerous sages and saints, spreading across religions, forests, common folk, and courts, enabling countless people to realize the true nature of life and free themselves from birth, death, sickness, and sorrow. It is a monumental achievement in the history of Daoism.
Dan Dao centers on the theory of Dual Cultivation of Inner Nature (Xing) and Life-Destiny (Ming). Xing and Ming connect the true yin and true yang of the Tai Chi above with the primordial spirit and primordial qi within the human body below. The cultivation of nature in Dan Dao stems from the "seeing uniqueness" of Wu Wei Fa, while the cultivation of Ming involves harmonizing qi to open the channels revealed by Qi Bo and the Yellow Emperor's twelve meridians. Practitioners of Dan Dao incorporate the distant and immeasurable ecliptic and celestial equator as pathways for life’s elevation, subdue the toxic lead and mercury, and harness the fierce water and fire, ultimately merging into the realm of "Wu Ji," where there is no duality or death, achieving the Life Science's ultimate state of "eternal life”
This intensive transmission will use the Dan Dao of the Wenshi School, which follows the lineage of Laozi-Yin Xi-Wei Boyang, to reveal the comprehensive application of Daoism techniques from initial practice to complete mastery.
The Secrets of Internal and External Alchemy (Dan)
Dan Dao is divided into Internal Alchemy (Nei Dan) and External Alchemy (Wai Dan). In the early history of Life Science practice, both Internal and External Alchemy were equally emphasized. The foundational text of Dan Dao, the Zhou Yi Can Tong Qi, represents the dual practice of both Internal and External Alchemy.
It's important to note that in the "Can Tong Qi," Nei Dan is the primary focus and core, while Wai Dan is secondary and supportive. The use of External Alchemy follows strict rules and is only applied after the cultivation of the self is complete and before the birth of the holy embryo. If self-cultivation is not achieved and the heart-mind and essence preservation are not sufficient, one should not consume Wai Dan. Once the Great Return of the Golden Elixir is achieved, there is no need to consume Wai Dan. This is the true transmission of Nei Dan and Wai Dan.
Those who obtained this true transmission, such as Zhang Daoling, Tao Hongjing, Ge Hong, and Zhang Guolao, could use the power of Wai Dan to ascend to the state of True Man (Zhen Ren). Without the true transmission, even esteemed figures like Qin Shi Huang, Emperor Wu of Han, Emperor Taizong of Tang, and Emperor Yongzheng could not avoid death by poisoning.
Wai Dan is not superstition, nor is it a misguided path. It is a unique auxiliary method in the dual cultivation of nature and life in Dan Dao, which needs to be correctly understood. True Wai Dan is made of special substances that, when consumed at the appropriate level of internal cultivation, can significantly benefit the five organs and strongly replenish vital energy (yuan qi). However, without the corresponding internal cultivation, consuming Wai Dan is akin to taking a dangerous tonic, which can be as harmful as drinking poison to quench thirst or killing the chicken to get the eggs.
Moreover, it should be recognized that even if Wai Dan is properly consumed, it is only an auxiliary method. The cultivation of the heart-mind is always the main focus of Dan Dao and the emphasis of mid to late-stage practice. Deep cultivation of the heart-mind can replace the use of External Alchemy, while Wai Dan cannot reach the domain of the heart-mind. After the Tang and Song dynasties, most Dan Dao practitioners did not use Wai Dan, yet there were still many who achieved enlightenment.
The internal medicine within one's body is harder to find than the external medicine. The cultivation of Nei Dan is far more challenging than that of Wai Dan. While Wai Dan can be utilized, most practitioners of the Wenshi School of Dan Dao will consume Wai Dan after sufficient cultivation, thus reaping its benefits and avoiding its harms. However, Nei Dan remains the primary focus. True practitioners should distinguish between the primary and secondary methods and not abandon the essential for the auxiliary.
The Secrets of the Yi
The complete "I Ching" (Book of Changes) encompasses the Pri-Cosmic Yi, Middle-Cosmic Yi, and Post-Cosmic Yi.
Pri-Cosmic Yi refers to the Wu Wei Fa, primarily comprising Lianshan, Guizang, and Qian-Kun. The Post-Cosmic Yi Yi includes the 64 hexagrams created by King Wen of Zhou, which focus on guiding various divination techniques and applications.
The Middle Yi specifically refers to the Yi theory discussed in the foundational Cantong Qi. This uses the "Na Jia" method, incorporating the ten Heavenly Stems into the Eight Trigrams system, aligning it with the lunar cycle. In this system, Kan and Li trigrams correspond to medicinal substances, Qian and Kun correspond to the alchemical crucible, and the remaining 60 hexagrams relate to the levels of alchemical processes.
The core of the Middle-Cosmic Yi lies in correlating lunar phases with celestial practices, integrating the alchemical crucible, medicinal substances, the timing of processes, and the Yellow Emperor and Laozi's methods of nourishing Nei Dan and Wai Dan. This constructs a highly responsive system involving the Earth, Moon, Sun, eight planets, and the human body.
The Middle-Cosmic Yi serves as an ultra-complete, high-precision model of Yi theory for guiding practitioners toward the resonance and unity between humanity and the cosmos. Concepts such as "dual cultivation of Xing and Ming," "strengthening foundations and repairing leaks," "transforming essence into Qi," "transforming Qi into spirit," "returning spirit to emptiness," and "merging with the Dao," can all be derived from the Middle-Cosmic Yi of Can Tong Qi. The differences in doctrine between the Northern and Southern Schools and the Eastern, Western, and Central factions are merely due to their varied understanding of the Middle-Cosmic Yi.
Can Tong Qi dares to be called the "King of All Alchemical Classics" because it fully elucidates the Middle-Cosmic Yi. Later texts such as "The Collection of Central Harmony," "The Awakening to Reality," "The Outer History of the Square Cauldron," and "The Inner Chapters of the Round Mound" lack the complete exposition of the Middle-Cosmic Yi. "The Awakening" has its flaws, "The Central Harmony" has its gaps, and even the "Five Pieces of Spiritual Texts," annotated by Zhongli Quan and Lü Dongbin and considered the concluding work of Daoism alchemy from the Song, Yuan, Ming, and Qing dynasties, is merely a continuation of the "Cantong Qi."
The Middle-Cosmic Yi of Can Tong Qi is both the extension of the Wu Wei Fa and the pinnacle of practical methods. It connects the Wu Wei Fa above and initiates the various alchemical formulas of the post-Han dynasties. This course will unveil the secrets of the Middle-Cosmic Yi.
Wenshi School's Nei Dan System
Core Sequence:
1 Returning the Light and Reflecting Inward, Concentrating Spirit to Refine the Self: This initial stage focuses on introspection and self-cultivation, building a strong foundation for the following practices.
2 Breathing through the Mysterious Pass, Collecting Medicine to Form the Elixir (Dan): Here, practitioners engage in specific breathing techniques to gather and condense the internal energies necessary for alchemical transformation.
3 Intercourse of Kan and Li, Refining Essence into Qi: This stage involves the blending of fundamental energies symbolized by the trigrams Kan (water) and Li (fire), transforming physical essence into vital energy (qi).
4 Circulating the Jade Fluid through the Mysterious Pass: Practitioners circulate the refined essence through their bodies, achieving a harmonious flow of internal energies.
5 Circulating the Golden Fluid through the Mysterious Pass, Refining Qi into Spirit: At this stage, the focus shifts to transforming the accumulated Qi into spirit, a higher form of internal energy.
6 Condensation of the Sacred Embryo, Ten Months of Gentle Nourishment: The development of an inner "sacred embryo" occurs, symbolizing a new stage of spiritual growth, nurtured over a metaphorical ten-month period.
7 Emergence of the Yang Spirit, Manifestation of the Infant: The practitioner experiences the externalization of the cultivated spiritual essence, represented as an "infant."
8 Dividing Forms and Scattering Shadows, Refining Spirit to Return to Emptiness: This involves the dispersion of the materialized spirit, returning to a state of primordial emptiness.
9 Breaking through the Mysterious Pass, Refining Emptiness to Merge with the Dao: The final stage entails a profound realization and merging with the Dao, achieving unity with the fundamental principles of the universe.
Auxiliary Techniques:
The Wenshi Sect's alchemical practices include auxiliary methods tailored to different practitioners’ needs, such as:
· External Alchemy Techniques (True Human Elixir Method):
· Grafting Technique (Combining Qi Influx, Blood Supplementation, and Pressing Meridians):
· Immortal Companion Method (Dual Cultivation for Couples):
Practitioners can choose to employ these auxiliary methods based on their individual needs and circumstances.
To dispel superstition and promote genuine life sciences, this "secret transmission" will be unselfishly taught by Master Tai Yi, a descendant of the Wen Shi School. The course will cover all nine stages of the core sequence, which traditionally requires decades of apprenticeship to fully comprehend and master.
Great Pure Land Practice (Da Cheng Jing Tu Fa)
The Great Pure Land Method (Da Cheng Jing Tu Fa), primarily transmitted through Wen Shi School since the Song Dynasty, is grounded in the He Tu (River Diagram) and Ba Gua (Eight Trigrams). The fundamental classics of this method aim for the attainment of inside Taiji (Supreme Ultimate) and Wu Ji Field ( the middle of it), which represent the ultimate achievement of the Great Pure Land practice. The primary gradual cultivation method is "Zhu You" (incantation and healing techniques), and the approach to engaging with the world is based on "Dao De" (Dao and Virtue). The ultimate goals include achieving longevity and immortality, mastering life and death as the fundamental achievement, and attaining a healthy, happy, and fulfilled life in the present as an auxiliary achievement.
Characteristics of the Great Pure Land Method:
This method uses an ultimate materialist view to break through all religious imagery, establishing a thorough atheism. It equates the ideal Pure Land world with a harmonious and healthy life in reality. It first achieves physical and mental health and harmony in the real world, then strives for foreknowledge of the time of death and a painless passing, ultimately aiming for the highest realization of life. The method's realm is high and far-reaching, encompassing people of different beliefs and providing sincere and practical care for life. This makes it the Great one within the Pure Land methods.
The Great Pure Land practice has a comprehensive system that covers all stages of life with end-of-life care methods, eugenics methods, and medical Zhu You techniques:
End-of-Life Care: The goal is to enable ordinary people to achieve comprehensive indicators of physical and mental health, a painless death, and even foreknowledge of the time of death. This is also the minimum achievement of practical life science techniques.
Eugenics: This involves interventions before conception to fundamentally improve the quality of the human race, providing a solid foundation for the popularization of life science techniques.
Medical Zhu You: Zhu You has a deep understanding of human psychology, reaching the depth of the original spirit. It offers far richer treatment methods for psychological diseases than Western psychology, with significantly superior treatment effects.
In comparison to the lesser Pure Land practice, which only focuses on the afterlife, the depth and breadth of the Great Pure Land Practice are fundamentally different.
Course Content:
Taiyi Heart Mantra (Tai Yi Xin Zhou)
The Taiyi Heart Mantra (Tai Yi Xin Zhou) is a fusion of the Zhu You (incantation) and phonetic techniques within life sciences. It serves as the core of Great Pure Land practices, capable of gradual progress and instantaneous enlightenment. Using the body and mind as the cauldron, it connects with the gradual path of the Three Vehicles and Nine Revolutions of alchemy. When using the Mysterious Pass as the cauldron, it aligns with the highest level of instantaneous enlightenment and realization of Wu Wei Fa. For those with profound virtue who can sweep away the cauldron, exposing Heaven and Earth, instantaneous realization can be achieved in a moment. Therefore, the Tai Yi Xin Zhou is a typical method combining gradual and sudden enlightenment in life sciences.
The Tai Yi Xin Zhou consists of only six words, each with a specific mouth shape and pronunciation technique. Proper pronunciation of the Tai Yi Xin Zhou precisely corresponds to six regions of the central meridian, massaging, vibrating, impacting, and opening the central meridian. This mantra is characterized by its simplicity in practice and profoundness in principle, making it accessible regardless of one's foundation, religious belief, occupation, age, or education level. Even the illiterate and the elderly can attain the Dao through correct practice of this mantra.
Taiyi Marrow Cleansing Practice:
The "Taiyi Marrow Cleansing Practice" focuses on generating, preserving, nurturing, and transforming essence (Jing) using techniques such as stretching, opening, kneading, extending, lengthening, pulling, shaking, exercising, massaging, and displaying the tendons. Supplemented by the Tai Yi Xin Zhou, it wields the dual wisdom swords of Yin and Yang to cut the Three Corpses and eliminate the Six Thieves. Externally, it strengthens tendons and bones; internally, it preserves essence without leakage and initiates fetal breathing.
Compared to other external practices like Tai Chi, Ba Duan Jin, and Yi Jin Jing, this practice offers a more comprehensive and profound training of tendons, essence, and marrow. The principles of transforming tendons into essence, essence into Qi, and the interchange of spirit and Qi ensure the practice's efficacy, yielding immediate and remarkable results. The "Taiyi Marrow Cleansing Practice" even trains the brain, initiating fetal-like breathing, which replenishes essence and nourishes the brain, leading to the formation of the elixir (Dan). This capability far surpasses mere physical health practices.
Taiyi Returning to Truth Technique (Tai Yi Gui Zhen Jue):
The Taiyi Returning to Truth Technique (Tai Yi Gui Zhen Jue) has always been the ultimate method in traditional life sciences, possessing immense value. According to predecessors of the Great Pure Land achievers, this method can enable even the most ignorant individuals with no training foundation to achieve enlightenment at the moment of death.
The Tai Yi Gui Zhen Jue is designed for practitioners who have not reached the ultimate state or those without any training foundation. Even highly advanced practitioners can benefit from this method to unravel the mysteries of life and death and achieve ultimate realization.
This technique, used before and after the moment of death (with active and passive methods), cleverly utilizes the timing to allow the primordial spirit to leave the body, breaking through the illusions of the Six Realms and instantly merging with the Dao. This achieves the state of "Unity with the Dao," returning to the primordial, undying state of the Great Dao, the pure Yin land of Kun Yuan (Yin Spirit Achievement).
At this moment, the practitioner gains objective benefits such as foreseeing their time, dying peacefully, and experiencing auspicious signs. If the practitioner's virtues are profound and their foundation superior, they might achieve the realization of the Yang Spirit, attaining eternal life. This application is not limited to the moment of death.
Master Tai Yi's broad dissemination of this method not only covers technical aspects but also delves into the "Law of Cosmic Consequences," unraveling the secrets of life's cycles and the ultimate laws of the Dao. This understanding can instantly erase lifetimes of karmic entanglements and transcend the Six Realms. Using the Tai Yi Gui Zhen Jue, one can easily achieve enlightenment at the moment of death, transcend the material world, and transform effortlessly.
Course Features
The course emphasizes the pure transmission of life science techniques without any religious overtones, focusing on the following two aspects:
Changing Destiny (Ming):
Teaching the skills of preserving essence (Jing, blood for female), Qi, and spirit without leakage.
Achieving a state without leakage is the gateway to entering the Dao and the core of health preservation. Once this state is reached, one can experience abundant energy, mental fullness, elimination of worries, and physical and mental well-being. Even chronic or severe illnesses can be cured without medication, and the body's self-healing, hunger resistance, cold resistance, and regeneration capabilities become very strong.
The verifications within life science techniques, such as tooth regeneration, black hair restoration, immunity to all diseases, resistance to extreme temperatures, living to the natural lifespan (120 years), and dying without illness, all stem from achieving a state without leakage. Those who truly reach this state can often experience inner joy and happiness that differs from the fleeting stimulation brought by external materials, fame, or desires. This joy is lasting, does not depend on external conditions, and its quality surpasses any sensory stimulation, akin to the peak emotional experiences celebrated by psychologists.
Nourishing Inner Nature (Xing):
Daoism believes that a person’s innate nature (Xing) is the essence of Dao Qi, referred to as "virtue" (De). This is the handle for understanding the Dao, as Laozi said, "After losing the Dao, then comes De." Understanding the Dao includes seeing one's true nature but is not limited to the realm of mind and nature. It requires breaking through the Mysterious Pass and expanding the mind to suddenly realize the eternal, immortal Dao.
The course reveals the "Seven Steps to Enlightenment through the Mysterious Pass," which has been secretly passed down for over two thousand years. It includes advanced techniques for refining nature such as the Male and Female Wisdom Sword, the Three Corpses Slaying Method, and the Supreme Three Views Method.
Additionally, a self-healing psychological method suited for modern individuals is specially taught. This method starts from "emotions and desires" and, through a procedural approach, can effectively address symptoms like depression, low self-esteem, social anxiety, anxiety, and insomnia, etc.
