�J!lt1t. #\. )
• Breath pumping Qi training. With breathing and the guidance of the Yi, Qi can be led to the groin to stimulate the production of semen.
• Cavity Breathing training. Cavity breathing includes the breathing of the Huang Ting cavity and the Huiyin cavity. This techniq�e also uses the Yi and the coordination of the breathing to lead the Qi to these two cavities. This will clear up stagnation and increase the efficiency of the Essence-Qi conversion.
Stage 2: PurifYing Qi and Converting it into Shen (Lian Qi Hua Shen, � #\.1t.# )
• Shen Breathing. Shen breathing in this stage concentrates on the spirit baby in the Huang Ting. This is to help the baby obtain its own spirit and guide
it the right way. ã
• Bone Breathing. In this stage, you are also using the Yi and breathing coor
dination to lead Qi to the spine and bone marrow to clean them and keep them functioning properly.
Stage 3: Refining Shen and Returning it to Nothingness (Lian Shen Fan Xu, �# 1&.'-)
• Shen Breathing. This Shen breathing trains the baby's spirit, which resides in the Upper Dan Tian. The spirit baby must have its own spirit to be independent.
• Shen focusing training. In this stage, you must nourish your spirit and make it grow. In addition, you must also learn to focus the spirit into a tiny point to make it strong until the "tricky gate" is opened. Naturally, mind regulation training is a vital key to success.
• Separating the spirit and the physical body training. Once the gate is opened, you lead the spirit away from your physical body. However, this baby spirit cannot move too far from your physical body.
Stage 4: Crushing the Nothingness (Fen Sui Xu Kong, �-""-'-� )
• Shen Training. In this stage, you are educating your spirit and leading it further and further away from your body.
• Hibernation Training. In order to enable your spirit to leave your physical body, you must be able to meditate very deeply. The heart beat must slow down, and oxygen usage must be reduced to the minimum. Only when your physical body has reached this Yin stage will the spirit be able to leave. Hibernation training is necessary for this. It is said that once a monk has reached this level, his spirit is able to leave his physical body for several months and later come back to his body and wake it up again.
Wai Dan and Nei Dan Xi Sui Jing To conclude this section, we would like to remind you that in order to reach a high level of Xi Sui Jing, both Nei Dan and Wai Dan training are important. One is inter
nal and the other is external training. One is Yin and the other is Yang. Both must mutually assist and balance each omer. As mentioned before, Yi Jin Jing and Xi Sui Jing training are one and should not be separated. Yi Jin Jing training is Li while Xi Sui Jing training is Kan. If you do them together, you will be able to balance the Yin and Yang in your body.
Reference
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Xi Sui Jing Qigong Tr ainin g
8. 1 INTR.ooucnoN
The last chapter should have given you a foundation in the theory and principles of Xi Sui Jing Qigong training. Even though some of the theory and principles are deep, and most people find them hard to understand, many of the training processes are simple. In ancient China, a student was normally first taught the How of the train
ing. The Why he would only learn later, if at all. Most of the time the reasoning behind the training was the sole property of the master.
Nowadays, no one should treat the theory and principles as a deep secret. As long as you are willing to dig, you will be able to find the real meaning and theory of the Xi Sui Jing training. Once you have grasped the keys and understood the theory, the training process will become easy for you to follow.
In this chapter, I will summarize the training processes which have been recorded in the available Buddhist and Daoist documents, and I will add theoretical explana
tions when I can. Before you continue, you should understand that the theory and principles are the same in both the Buddhist and the Daoist versions of the training, even though their approaches to the training are somewhat different.
In the first part of this book we pointed out the main differences between the Buddhist and Daoist Yi Jin Jing and Xi Sui Jing training. We will not repeat them here. However, we would like to remind you of one thing, that generally Buddhist training is more conservative, gentle, gradual, slow, and focused more on the spiritual accomplishment than physical cultivation. The Daoist training is more open-minded, aggressive, fast, and looking for quick results. This is especially true in the Essence-Qi conversion process, where they use physical stimulation.
A large portion of the training discussed in this book is from Daoist documents, although they may have originally come from the Buddhists. When available, the orig
inal verse, poetry, or songs which are related to the training will be translated and commented upon. I hope that through this effort you will be able to understand and really feel the heart of the training. As mentioned before, Xi Sui Jing Qigong is a new field for me. Even though I feel that I have an understanding of most of the keys and principles, there is still one big void in this book-experience. Therefore, I hope that