典藏书目

[Genbei Jueqiao (Secret of Stopping at the Back)] The *I Ching* (Book of Changes) states: "Gen its back." Gen means to stop, and its trigram image belongs to Earth. The back corresponds to Water in the North and belongs to Yin; the heart corresponds to Fire in the South and belongs to Yang. If a person can cast Southern Fire into Northern Water, they can achieve the interaction of Water and Fire leading to Ji Ji (Completion/Balance of Yin and Yang), which is what is meant by "washing the mind and hiding it in secrecy." Generally, the roots of the Five Zang Organs (Zang organs) and Six Fu Organs (Fu organs) are tied to this. What is meant by "stopping" is first establishing the righteousness of internal thoughts, thereby stopping the evil of external thoughts. However, the Great Dao values non-thought; even establishing righteous thought is still a thought. One must understand forgetting both internal and external, and through forgetting, depart from extinction. One must first forget the external, then stabilize the mind, and finally forget the internal self. Therefore, beginners should sit quietly for a moment, sweep away ten thousand worries, and condense their spirit and will in the original acupoint, within the cavity of the back, in the place of flat mind and primordial emptiness. Initially, recite the Taiyi Jiuku Mantra (four times) orally, then gradually return to the heart, then return to the back, preserve the void and guard the existence, keep this in mind, return from existence to non-existence, and the spirit will naturally become spiritual due to emptiness.

[Xingting (Walking the Courtyard)] My body is a small heaven and earth, with three hundred and sixty bone joints throughout the body, seven orifices and eight apertures. When one aperture connects, all apertures shine brightly, and Heaven and Earth rotate. The front belongs to Heaven, the back belongs to Earth. The front rotates leftward, the back rotates rightward. Front and back connect, circulating through the heavens, knowing that humanity and Heaven are one. The method starts with Genbei Shounian (guarding the thought at the back), raising the thought out of the cavity, running it along the back dozens of times, then returning it to the slightly empty cavity, and further transporting it between the two Kidneys. After a moment's pause, visualize from the Kidneys, trace up the Weilu (Tailgate), rise to the Niwan Palace (Cranial Cavity), pass through Mingtang (Bright Hall), Renzhong (Human Center), descend to Chengjiang (Under Chin), lower through Chonglou (Throat/Trachea) to between the Heart and Umbilicus, approximately three finger-widths above the umbilicus as the standard, neither forward nor backward, neither left nor right, but in the center, establishing the Pivot. Visualize the Dipper Handle moving one cun and three fen below the umbilicus, rotating upward, turning left behind the Heart, turning right descending before the Kidneys, cycling endlessly. Ascending via the North of the back, descending via the South of the umbilicus, like the North Star pivot, with the Dipper handle pushing rotation. If it turns, follow with intention; if it does not turn, guide with intention. Long-term refining and tempering thus mixes the Qi and harmonizes the Shen (Spirit).

[Tongguan (Passing Through Obstacles)] From the North Star pivot, the Dipper Handle rotates greatly three times, encompassing Heaven and Earth, operating below the umbilicus, splitting into two paths, rotating down to the front of the two legs. Where connection is lacking, move double-way to the soles of the feet, circle backward around Yuanhai (Sea of Origin), ascend to Mingmen (Gate of Life) to meet, turn right to left, rotate greatly three times, split from below the vertebral column to the two shoulders, pass through Waiguan (Outer Pass) behind the elbow to reach the palm, follow Neiguan (Inner Pass) over Jianjing (Shoulder Well), penetrate from the back of the neck to the Niwan Palace, travel through Mingtang, gradually fall into the double pupils, descend from the face to the chest and diaphragm, meet at Xinwo (Heart Pit), turn left and descend, rotate greatly three times, like splitting below the umbilicus previously, circulating throughout the body, flowing and operating. Perform during Mao and You hours, or nine degrees, or twenty-one degrees to stop. Do not be attached; let it be as if there or not. This is called refining the form and harmonizing the Qi.

[Taofa (Sash Method)] Start intention from Guiyuan (Returning to Origin), direct intention to the left, transport the sash across the waist, rotate up from the right, to the left shoulder blade, sash moves to the front of the chest, rotate over the right arm, descend to the waist, operate dozens of times according to method, then again sash upward, cycle after cycle, without counting, making front and back blend. Or start from Genbei, turn sash forward, left and right order, understand meaning and proceed.

[Dihui (Purging Filth)] The method enters the stomach opening by rotation, moves relying on emptiness, transports into the Large Intestine, circles left then right, twists through nine curves, uses True Qi to wash away filth, exits through the Gutao (Anal Opening), exhales out and inhales back, from right to left, rotates out of the stomach opening, returns to Yuanhai, sits quietly for a moment to return to the original position. This method should not be used lightly. Whenever turbid Qi is sent out of the Gutao, immediately follow the thought to inhale and turn, being cautious not to leak True Qi. Alchemical methods say, do not let the Weilu sink, referring to this.

[Yungui Shier Ze (Twelve Rules of Qi Movement)] If the body is peaceful and harmonious, Qi need not be moved; one should maintain stillness, regulate breath, control drinking, and eliminate desires, so that hundreds of diseases do not arise. If the body feels even slightly unwell, one should quickly perform movement exercises to prevent Qi stagnation and accumulation into serious illness. Thus, maintenance skills are established, but they must be applied appropriately. However, movement methods are like windmills, neither fast nor slow, moving layer by layer beneath the skin and membranes, scalable in size, freely retracting and extending, extending and retracting again. Men use left, women use right, distinguishing Yin and Yang. Movement and stillness are the ways of Heaven.

During practice, gaze at the Dingmen (Top of Head), revealing a thin line, welcoming the light of Heaven and Earth, reflecting inwardly. Do not look completely down to avoid drowsiness and wandering thoughts.

Disease-removing seated exercises differ from true cultivation tempering. After sitting incense sessions on schedule, sleep if sleepy; sleeping restores the patient's spirit. If lack of Heart Blood causes insomnia, fixate intention on Guiyuan, or circulate according to the method, and the Shen will naturally settle and induce sleep.

Regarding opening gates, students need not apply intention; when the time comes, it will naturally open. In stillness, operation without thought allows Water to rise naturally; otherwise, it becomes Fire. Sounds in the abdomen, slight movement in the two Kidneys, itching like ants on the back or eyebrows, cold wind-like sensations in hands and feet, are all manifestations of the True State. Sometimes Yang Fire attacks disease roots, causing sounds in the intestines; then True Intent follows the sound to rotate and dissipate it.

Whenever Qi passes through the Xiachù (Narrow Passage) or Kunding (Kunlind Peak), rotate dozens of times to allow Qi to permeate, which is excellent. In leisure, if not guarding the anterior and posterior apertures, suspend the mind in emptiness, Four Elements are empty, no self, no other, which is an excellent method for nourishing Fire. Also called resting to nourish Qi. If movement has no temporal limit, the Shen becomes exhausted and fatigued, like soldiers weary from battle meeting strong enemies, how dangerous would that be?

Watching lamps or the moon, projecting eyes outward damages the Shen; reflecting inward benefits oneself greatly; others can be inferred similarly.

Disease-removing work requires setting a curriculum, daily inspection, not missing the timing, day after day, reminding meticulously, ensuring continuity and efficacy.

Moving Qi should go from back to front, drawing Water from the Northwest to irrigate Fire in the Southeast; do not reverse this. Some transmitted methods state that at various joint points, circular motion is not necessary; straight movement is also acceptable, but must return to the original position afterward. To retreat Desire Fire, focus intention on Qihai (Sea of Qi), count rotations, or record the method of moving Weilu ascending and descending; Evil Fire will scatter naturally, strongly consolidating Primordial Yang.

Entering meditation while reading facilitates understanding. Sitting down to stop thoughts is primary; stabilize Shen in Yuanhai. Do not see with eyes, but with mind; do not see with mind, but with inner observation. Since Shen is gathered, it does not scatter outward, benefiting infinitely.

Laughing and joking in social settings easily depletes Shen, causing fatigue. Controlling voice and reducing speech, or emitting from Qi Acupoints, prevents Shen and Qi depletion.

The Upper Dantian Acupoint best nourishes nature and can hold intention, serving as the mansion storing Shen. Movement method: rotate to the root of the seven orifices of the nose pillar, move inward slightly, then the Three Treasures of Eyes, Ears, and Mouth will all become spiritual.

Visualizing Yongquan Acupoint best promotes vigorous walking. Slightly mastering movement methods allows blood vessels to circulate gradually without damaging sinews or wasting Qi.