Brief introduction to Ling Bao Tong Zhineng Neigong Shu

There are many different branches of Daoist neigong systems, the one being transmitted by Master Wang Liping of the Quanzhen Longmen Pai was one of the main branch passed down from the Five Northern Patriarchs which specializes in "Ling Bao Bi Fa", the Complete Method of the Spiritual Jewels. The full name of the system is known as "Ling Bao Tong Zhineng Neigong Shu", the meaning of the terms are:

"Ling Bao Tong", it means the system is based on the theory of Ling Bao Bi Fa.

"Zhineng", it refers to the Zhineng Fa, one of the nine daoist magic techniques within Longmen pai.

"Neigong", it means the internal cultivation process which begins from the whole body to several surfaces, then from several surfaces to several lines and finally from a line to a point; then beginning from a point to a line, to surfaces and to the whole body again. Utilizing internal qi to carve out corresponding channels between the human body and the universe. When neigong get to higher levels, it becomes "Shu", technique. (i.e. applications of qi)

"Shu", it means the arts and techniques that are based on the principles of Yijing. There are five main Daoist Arts: Ming Shu (the art of life), Bu Shu (the art of divination), Xiang Shu (the art of fortune telling), Yi Shu (the art of healing) and Shan Shu (the art of the mountain). Ling Bao Tong Zhineng Neigong Shu can be divided into Three practices and nine methods.

Three practices: Moving Practice, Sitting Practice and Supplementary Practice.

Moving Practice: The main moving practice is "Ping Heng Gong" which includes practices between human and trees, human and humans, humans and the universe. And practices for opening the meridians and vessels. Using different moving practices and zhan zhuang to refine the connections between human and the universe, these are methods to cultivate the abilities to take in external qi for internal use, and internal qi for external use such as healing.

Sitting practice: The main sitting practice are Yin Xian Fa (Methods to Elicit Immortal), The Three Immortals Method and Nu Dan Gong (Female Practice) for women.

Yin Xian Fa: the methods to repair leakage, build the foundation and return to the source. The prerequisite for the Three Immortal Methods and Female Practice.

Three Immortal Methods: the actual cultivation methods in Ling Bao Bi Fa, also known as the Grand Method of Golden Elixir, this the true method to cultivate the Dao.

Female Practice: this is the female version of the Ling Bao Bi Fa.

Supplementary Methods: this include Sleeping Practice, the method to exchange qi naturally, the method of stealing essence from the Sun and Moon etc.

Sleeping practice: practices that one can do while sleeping, which include healing methods, practice to control dreams and transmitting and spiritual signals.

Method to exchange qi naturally: walking practice for healing, transmitting qi etc.

Method of stealing essence from the Sun and Moon: the method to connect to the human body to the universe, through the principle of the Heaven and man become one i to recharge the yuan qi lost from the body, to cultivate the Sun and Moon of our own body.

Nine Methods: the nine Daoist magic techniques. These are the applications of the internal cultivation, also known as supernatural abilities.

Ling Bao Tong Zhineng Neigong Shu is based on the interactions and fusions between neigong, daoist arts and Yijing. It needs nine years facing the wall, ten years to complete and two years for bath to cultivate Ling Bao Bi Fa .... this is the ultimate method of the Daoist Golden Elixir. From a macroscopic point of view, it is a complete system that include the best elements from Daoism; from a microscopic point of view, the methods combine movement and stillness, xing and ming cultivations and the heaven and man become one; from the point of view of the practice itself, it involves the refinement of different levels of qi, moving spirits, converting essence and harmonizing the Hun and Po, it reveal the multi-facet and multi-level nature of life itself and it is the ultimate way to explore the mysteries of the human body and the universe.

In conclusion, Ling Bao Tong Zhineng Neigong Shu is a high quality heritage of the Chinese civilization. It can push the boundary of our knowledge of the world and it provide the possibilities for us to unlock the mystery of life itself.

Ling Bao Tong Zhineng Neigong Shu can be divided into 5 different stages:

Refine the body to accumulate qi (entering the door), conversion of essence to qi (foundation), conversion of qi to shen (condensation of the cinnabar (dan)), refinement of shen to void (completion of cinnabar) and refinement of void to Dao (application of the cinnabar).

1988 - Sealed my fate with Dao at Louguan (3)

In the seminar, we also practiced Shui Meng Gong (sleeping practice) at night when we went to bed, Master Wang would daigong from a long distance away in his own room. Since the seminar was held on a mountain and far away from the cities, the strength of Master Wang's qi was especially strong. During the practice, it was common to feel coldness, hotness, numbness, lightness and heaviness etc. Many of us would also experience spontaneous movements, the body parts would shake, twitch and do many other things. Some would even walked out of bed and started doing random acts, just like one would do during sleep walking, and after Master Wang had finished daigong, they just went back to bed and sleep. During the spontaneous movements, we would also make different noises, spitting, cursing, crying, shouting and singing. This was all quite normal since under Master Wang's strong qi field, the student's body would produce internal qi rapidly and this would result in various random movements of the body. One could imagine that if this happened in a city, what would people think we were doing? Not only could Master Wang daigong from a long distance away with powerful qi, he could control the details of everyone's practice too, this can hardly be comprehended by mere mortals, only one who has studied authentic neidan and achieved a high level could he begin to fully appreciate Master Wang's power.

There was another curious phenomenon associated with the Sleeping practice: some students "dreamed" the same dreams that involved Master Wang, this happened three times.


My own experience with the sleeping practice was as follow : at first, my stomach would heat up and then after a while, my body shook a few times and then I would enter into a state of nothingness ---- comfortable, confusing, floating and warm. When I gained my conscious again, I noticed that my sleeping posture had changed and my hands formed a special mudra that i had never seen before. Master Wang had said that spontaneous hand mudras that appear during any practice must be remembered carefully, they are your own achievements and are very important to your practice. Master Wang told me later that the hand mudra is called "Protect Essence Mudra". There are 12 hand Mudras accompany the sleeping practice. Master Wang taught 9 of them, the remaining 3 are : men's "Protect Essence Mudra", women's "Protect Blood Mudra" and the husband and wife mudra. These three must be obtained by the practitioner themselves. I was glad to obtain one of the three.