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).

2001 - The Door within Door

"Refining the body to accumulate qi" (RBAQ) is the foundational method of Ancestors Chong and Lu's dandao, "Yin Xian Fa" is the core component of RBAQ. So editing the portions of my book on Yin Xian Fa is an important task.

When I wrote "Walk on the Great Path", I collected as much information on Yin Xian Fa as taught by Master Wang as possible. Then I removed the overlapped materials, converted them into words that is as easy to understand as possible but without distorting what Master Wang actually said so that the reader would not be misled. It was mainly a job of reorganization existing materials, I didn't put any of my though into it. That was the first edition.

When I rewrote "Walk on the Great Path", I followed the principle of "each level has its methods and each method has several stages". Yin Xian Fa has 12 methods, each method has its goal. In order to reach the goal, I concentrated on each step that is needed to be followed and for each step, I detailed the exact ways that it needed to be done. For example, the first method is "Collect your mind to sit quietly", the objective is clearly stated in the name but how to sit ? how to sit quietly ? and how to collect yout mind? So I divided "Collect your mind to sit quietly" into three segments :

(1) Sit crossed leg. (2) Sit Quietly. (3) Collect your mind to sit quietly.

2001 - Editing "Walk on the Great Path"

I sent my "Channel SHO study from 100 persons" to Master Wang, he asked me to reorganize and refine the portions on the practice methods, this is the same as preparing a new edition of "Walk on the Great Path".

When I wrote "Walk on the Great Path", I only had a superficial understanding of dandao and only I only concentrated on the beginner materials. After 14 years of practice, 10 years of teaching experience and 4 years of research on Channel SHO, I had reached a new level of understanding. When I was preparing the new edition of "Walk on the Great Path", I should add my own thought into it:

(1) "Walk on the Great Path" concentrates on the foundational portion of Ancestor Chong and Lu's dandao, i.e. the level of "Refining the body to accumulate qi". I must present the materials from the point of view of practicing Ling Bao Bi Fa by demanding the same level rigor as required in TTIM, so that more students can be successful and "enter the door".

(2) Due to the great compassion of Master Wang, he has revealed to the world the complete foundational practice of Longmen Pai. The remaining question is whether the world know its value? How much can they understand and how much can they accomplish?

(3) The Nu Dan Gong revealed by Master Wang is a highly structured and integrated system, each level has its methods and each method has several stages. The Three Immortals Method is also integrated and "each level has its methods and each method has several stages", hence this is the principle I used when preparing for the new edition of "Walk on the Great Path".