Sifu Jenny, Why do you never speak of bliss in your Yi Gong seminars?

I did not mention bliss because I do not want to encourage or mislead people to take a momentary pleasant phenomena or experience as the goal of one’s practice. The essence of Yi Gong is to develop awareness. Without awareness, it is not Yi Gong. Bliss is a side effect of the practice. There is no reason to attach to a momentary happiness and make that your goal. It is best not to attach to any momentary phenomena whether pleasant or unpleasant. Experience comes and experience goes. People should have a higher goal for their practice. Let developing wisdom be one’s primary focal point.

Thanks Sifu Jenny. In terms of Buddhist practices, would you term Yi Jong as leading to Shamata or Vipassana or more of a cleansing technique? Do you also advise a Shamata/Vipassana kind of routine with Yi Gong?

The first level of Yi gong has three main aspects: Purification, Developing awareness and Teaching. It purifies one's body and mind or, as you put it, has a cleansing role. It develops awareness and for that aspect it is similar to Shamata or Vipassana. It is a teaching tool, because it is a formless form and is always manifesting according one's stage of body, mind and spirit development. It gives you knowledge of the function of each movement.

You could, if you want. You can combine your Yi Gong practice with your daily meditation, whether it is Shamata or Vipassana.

Many people on Taobums have been practicing from the book alone. I was going to write this there but would like to make sure it is ok with you first. Please let me know if you would like to say anything else or correct what I have written. There is a thread talking about showing the spontanous practice or what may happen afterwards. And I wanted people on Taobums to be clear about your thoughts on this.

Thank you for your kindness and wanting to share your thoughts with others on Kunlun practice in the Taobums forum. I do not have time to get involved with people’s discussion on Kunlun practice. I’ve only taught Spontaneous Adjustment Qigong to a very limited group of people, which is now worldwide known as Kunlun practice level one. If I am wrong, please correct me.

I shared my knowledge and experience with those who came to me for knowledge. I did not write a book about this practice. As you asked about whether people should just learn the practice from the book of Kunlun, I sincerely suggested that those who are interested in learning Kunlun practice, go to Max, who wrote the book. I do not suggest that people starting Kunlun practice from the beginning use the book alone. The reason is simple, as a beginner you need a proper guide. A good teacher can benefit you in many ways, such as clear your doubts, answer your questions, correct your movements, and so forth.

Each individual is different. A good doctor will not prescribe the same medicine for all of his or her patients, no matter how good the medicine is. I cannot urge anyone enough to consult with your teacher, whoever taught you, whether in person or the book. Kunlun practice is a formless form, itself evolving. Letting an experienced teacher guide you is necessary. It can help you to reach your goal of self-healing, self-discovery and self-realization faster. You do not need to rely on your teacher all the time. It is your own journey. A teacher can merely point a direction. The path is yours. It is under your own feet. Only you can make a difference. Good luck with the practice.

I really don’t consider Spontaneous gong useful (for me, I learned from another teacher) and I’ve never received any results from it but I’d like to hear more from Jenny. Does she teach anything else?

Spontaneous Adjustment Qigong is not for everyone. Especially, one should not expect an instant spontaneous miracle. It may happen to others but may not happen to you. Holding high expectations and competing with the results of others is not a good way to go. Sometimes it becomes an obstacle for you. On the other hand, a pre-existing judgmental mind can only block one’s ability to manifest one’s own natural healing and receiving benefits from it. Take your time, be patient, open yourself up to it if you want to give it a chance. An insight experience will lead you to a deep understanding. There is a reason why the highest practices are not commonly accessible. It is not merely because it is held in secret but rather it is not the right person to receive it. The right teaching or practice, right time and space, right mind, right effort, and right connection between teacher and student inevitable affects one’s path and attainment. A proper guide is incredibly important, but it is one’s own responsibility and choice whether one wants to open up to it and has the ability to digest it. Readiness holds the key for any practice or path. Merely judging by appearances may fool you.

I teach many different techniques and practices as well, but fundamentally speaking, it is for sharing my understanding with those who are serious for their practice and to help them to get ready for finding their own path.

Does Jenny say (like Max) not to combine Kunlun with other energetic/kundalini/upward flowing practices? I don’t mean practiced one after the other but more like one in the morning and one in the evening?

For any higher level of spiritual or energy practice, such as Yi gong (or you may call it Kunlun), it is its own complete system, designed to achieve its highest attainment. There is no reason one should mix it with others, especially when one is not knowledgeable. More methods don’t mean a faster result. If you believe this practice does not suit you, find one that does and stick with it. Generally speaking, if you throughly understand one you will understand all.

Different systems of energetic practice sometimes may conflict with each other, because the goal and the design to reach the goal are different, just as different herbs have healing power but can cancel each other out if using them at the same time. You do not want to see one practice cancel another.

My suggestion is, if one finds a practice that one is comfortable with, has faith in and has a good teacher to guide one, that practice should be one’s best choice to stick with it. Window shopping in spiritual or healing practices is fashionable today. However, just because there is more accessibility to any practice does not make one know more. Direct experience is the result of perseverance. To stick with one system is a wise choice. A good system, one door should open all doors. No need to waste time going back and forth. For beginners, if one wants to combine common practices into your main practice, such as stretching, opening channels, yoga, martial arts and so forth, it could be very helpful, in fact, to improve your main practice. The basic rule to follow is, if your practice causes you harm you should stop it right away and consult someone with more knowledge. A good practice should lead one to a healthy body and wise mind. It improves one’s life in positive ways, not the opposite.

How do these teachings relate to the red phoenix practices?

Yi gong is not related to the red phoenix practice.

Thanks for all the posts on the development of this school of philosphy.

I still would like to understand what it means when Chinese President Hu Jintao exchanges formalities with Taiwanese President Ma Ying-jeou.

I have no idea.

Does Jenny give you a transmission, and is there a lineage of Masters with Yi gong?

Yi gong has a lineage of masters and a history. It is not my decision to reveal them. When the time is right it will come out.

I do not give any transmission as most people think of it, as a transmission of supernatural power or power to permit you to practice. If there is a transmission from me, it is unconditionally offered to those who are willing to take it, and is transferred through my teaching. That is, to believe in oneself. Everyone has natural power to heal and wisdom to manifest. The problem is people do not commonly trust or have faith in their self, or have ability to access it. The blockage is a door only you can open, if you know how and believe that you can. If you don’t know how, but believe you can, you will find a way by being a good listener, a good observer, and a good actor who takes action on their beliefs.

The power that is not yours will not last. What can be given, can also be taken away. Hence, to rely on oneself is better than to rely on others. Therefore, a wise one tries to understand about oneself. There are many ways to do that. For instance, there is outer and inner access. One can try to understand oneself through understanding the universe, since the micro (human) cosmic is the epitome of the macro (universe) cosmic. By observing the universe one sees the natural law that corresponds with oneself, so that one knows how to live one’s life accordingly. Or one can deepen into insight meditation, in order to understand who am I, what am I. Traditional Chinese medicine has collected lots of knowledge of natural phenomena, which can help one to know oneself better, if that is what you want. These traditional healing methods are more earth grounding.

Looking for celestial masters or beings to come to teach you is harder than winning a lottery. It is not very practical if you put all your stakes in it. You can try, but don’t be attached. Otherwise you will be heartbroken. If there are celestial masters to teach, it’s unlikely that you can choose them, but they will decide who to choose. Ask yourself, do you have the qualities of determination, dedication and a pure heart?

Your discovery more likely comes from most unexpected ways. If one pays attention to one’s daily life closely, one may be surprised that teachings are actually pervading in everything and everywhere. They are waiting for you to discover them. A startling story may attract attention but only what benefits you is what counts and will be everlasting.

I have read here (on Tao Bums and in reference to Kunlun) that traditionally a master whispered instructions for this practice through a bamboo shaft to students, and the students where then sent off for seven years to practice it alone… Does Yi gong require guidance from a master? I heard Jenny has been busy with school and writing a book, will Jenny be available to provide guidance, or answer any questions if needed?

I will not comment on anything that does not come from me. Proper guidance is always good for any Qigong practice, especially when it has a complete system. I will provide sufficient knowledge to support my teaching. My teaching emphasizes the knowledge of Chinese medicine, philosophy, healing, providing proper guidance for practice and answering any questions related to my teaching.

Will Jenny detail all levels of Yi gong in her book? Will she be teaching Level II and Level III in the future as well? With Kunlun I heard that you can move onto the different levels after 6 months of practice so, in two years I’ll have completed all three levels. Do I need to attend another workshop for each level, or will my body naturally move onto the different levels without instruction?

A fixation on anything is not good, because it is rigid and does not correspond with the individual situation. Our world of duality is based on individuals and their network with everything else. There is no fixed time that a person should practice each level. How one develops is unique to each individual and depends on their nature, determination, etc. Someone may be ready for the next level in a few months and another may take years or never be ready. Rushing to all levels does not help one’s practice or knowledge. On the contrary, it may limit one to explore the true value of each level.

People who have truly learned all levels will not ask me such questions. They should have a sufficient knowledge and deep insight of their practice.

I will teach the next level when the time is right and people are ready. To know a practice by form alone does not mean anything.

I will discuss what’s in the book when it is complete.

Generally how does the releasing process work with her practice? Will I be seeing and hearing things and be unable to distinguish what is real and what isn’t? Does Jenny provide any information at the workshop about this or about how to best handle this part of it? Is this practice safe for everyone?

Yi gong practice strengthens me both physically and mentally. It gives me the ability to explore myself.

Yi gong practice makes one healthier and wiser and able to see thing clearly, not more dull.

Yi gong is not for everyone. I will not suggest that those who have psychiatric issues practice Yi gong. Whether the spontaneous adjustment Qi gong practice is safe, I have never heard of any of my students reporting any side effects, but only benefiting from it.

Seeing and hearing things is not the goal of practice and can be distracting. Let it go.

It has been mentioned that this workshop will be a pre-requisite for future retreats. How long will these retreats be? Where will they be held, will it all be taught by Jenny, and what can I expect to learn there?

As for the retreats, this will only be an opportunity for those serious practitioners who have studied with me and want to take their studies further. It will be an intensive training with many aspects. I am not looking for crowds, so these retreats will not be opened to the general public. Attendance is by invitation only.

What are the benefits of practicing Yi gong?

Yi gong is for self-healing and self-awakening. As for its benefits, let the practice reveal it to you.

A question came up recently on Tao Bums about doing Yi Gong. The way most people have learned the practice is to be barefoot and on a sheepskin or deerskin rug. But I remember the way you practices at your seminar was with shoes on.

Is there any benefit to practicing without shoes? Or does it not matter either way. If you wear shoes should they be kung fu slippers?

It is a good question. As a matter of fact, barefoot practice Yigong is good. Not only that, general speaking, it is good for any Qigong practice. If you can, barefoot walking at home is also good for you. It connects your body with the earth and also under your foot there are many channels and acupoints which reflects one’s organs. Intentionally walking on certain spots or certain ways would improve one’s health gradually.

At our seminar, I didn’t request everyone do that because it was winter. I am not sure how comfortable everyone would be with that. However, Yigong practice spontaneously moves the whole body, stimulating all channels. It is not so crucial to have to practice barefoot. But if you wear shoes, thin and soft bottom and tops is the best choice. Not necessary that it has to be kung fu slippers. Wear whatever you feel comfortable with. I prefer Aasics wrestling shoes. Those are my kung fu shoes.

…Are we permitted to teach spontaneous qigong?

Choosing to teach anything is one’s own decision and choice, but to be a qualified teacher with the lineage is a different issue. I have only taught physical aspects of Yi gong to limited people, not the spiritual aspects (to anyone), which is the most important for the lineage. Kunlun spreading worldwide was Max’s choice. Since he is training instructors with his knowledge, I don’t want to interfere. I teach Yi gong, not Kunlun. If you want to teach the Spontaneous Qigong, that is your choice. If you want me to certify you, I do not easily give certification to anyone. That is because I take my responsibility not lightly. A qualification indicates intensive training, knowledge of many aspects and understanding of one’s responsibility in the world.

I hope that I answered your questions and didn’t leave you too disappointed. I will always support those who dedicate their lives to search for truth and to help others.

I have a question about the relationship between Non duality and Qi gong healing. I do a form of Healing called Bio Energy, basically combing the persons electromagnetic field of stagnations and removing them outside of the immediate field. At times the affect can be profound on a persons health.

I am an acupuncturist, practice Qi gong with an interest in the Chinese Taoist classics. I see direct path teachings (Advaita, Zen, Dzogchen) as pointers of the absolute truth, and I invest much time in these simple profound teachings. I came across you on the internet as someone who might be able to help me understand the relationship between Qi gong Healing and Advaita.

Advaita is non-duality. Anything that you can think of is duality, so is Qigong. Non-duality is indescribable, inexpressible and unthinkable. There is no reference point. Therefore, the Buddha can only point the direction to those who are seeking enlightenment but cannot show them enlightenment, because full enlightenment is non-duality. It is a goal of Zen or Dzogchen, but it is not something that a Zen or Dzogchen practitioner can hold onto. Anything that one can hold onto is not Non-duality.

Qigong, generally speaking, is for healing. There is subject, the healer, and object whom to be healed, and a method used to heal. Therefore, it is not non-dual. From an absolute point of view, there is no method that is non-dual. However, any method can lead to non-duality, if you know how. Some methods may be better than others but it purely depends on an individual.

To understand the non-dual can be very beneficial to who studies and practices Qigong. Because those who are less attached to oneself, have more access to the cosmos. The more you understand the universe, the more you understand yourself. The more you understand yourself, the more power to heal. A good Qigong practitioner will not only limit oneself to the physical aspects but spiritual as well. They are compliments to each other. The highest Taoist practice should be towards the direction of non-duality, so to speak.

Your question is not something that can be explained in a few words, if you do not have much knowledge about what is non-duality. I can recommend a few books for you to read if you are interested in Non-duality.

1. Vedanta, Heart of Hinduism, by Hans Torwesten
2. The Center of the Sunlit Sky, by Karl Brunnholzl
3. I Am That, by Sri Nisargadatta Maharaj

My answer is merely a pointer and hopefully it will lead you in the direction of your research and of what you are seeking.

Thank you so much for your reply, and the book reading suggestions, its very kind of you. I have read quite extensively on Some of the great Advaita authors, and so am familiar. Can I ask you, Is Lao Tsu’s ’Dao De Jing’ essentially pointing at, or talking about non duality in its own unique way? Or particularly the first paragraph ’The way that can be explained or said is not the way’. Or are there sources in Chinese culture, Taoist or otherwise that recognise or point to the same ’oneness’ in their own way?

Yes, the first paragraph of the Dao De Jing "Tao can be talked about, but not the Eternal Tao. Names can be named, but not the Eternal Name" is a Chinese perspective on Oneness. In short, Wu Wei (non-action) is the highest state of Taoism. One can say it is a Taoist interpretation of non-dualistic wisdom. Letting go is the key for all practice to lead in that direction. As soon as you understand what Advaita means, don’t waste your time on analyzing.

I heard from other Tao Bums that Jenny is a Buddhist, and I’ve heard various accounts of Yi Gong being an amazing practice. A year or two back, I tried Kunlun, learning from the book, and it didn’t amount to much. I was seeking experiences and couldn’t let go. Now I just do stillness meditation and am beginning to learn taijichuan chen style, and am curious again about spontaneous qi gong. The reasons being that I hear its great for health, energy, and purifies the body and mind. What I wanted to ask though, was how this practice relates to the goal of Buddhism, as far as I know, no Buddhist teachers have ever used Spontaneous Qi Gong. the only Buddhist tradition that I know of that uses energy are the Tibetans. they are very secretive though :)

Yi Gong is one of the highest Taoist practices, not a Buddhist practice. It wasn’t known until recently by the public. I’m a Buddhist but I learned and practiced in the Taoist tradition before I became a Buddhist. Teaching self-healing is my profession. I always like to share my knowledge with those who can benefit from it. To maintain one’s health in this world does not conflict with Buddhism, although it is not the goal of Buddhism. Don’t be caught by appearances. There are different paths or different approaches for different people. The important thing is not to mistake a tool as the goal.

Starting Yi Gong with a book alone is not a good way to go. You need a teacher to help you. Find a teacher that suits you and you feel comfortable with.

Just one additional comment, Enlightenment is not an experience. I suggest that you read "I Am That" by Sri Nisargadatta Maharaj.

I have some questions about the practice that you teach. I’m Buddhist, took refuge with a Tibetan Kagyu teacher but am non-sectarian. I’ve heard a lot about the Yi Gong practice that you teach from some Taoist practitioners, but am not familiar with any Buddhists that practice it. The Taoists tell me that its very good at purifying the body, expelling disease and sickness, and bringing peace of mind and clarity in thinking. This seems very wonderful. I don’t know any Buddhist practices that works the way Yi Gong does... Tibetans work with energy but mainly through visualization not through shaking. Anyway my main question is this, for someone on the Buddhist path to enlightenment.. realizing your true nature for the sake of all beings.. is Yi Gong beneficial? Is it a method that leads to enlightenment? Or are the benefits just on the physical bodies health? I know that you market the seminars for people interested in health benefits but for someone interested in enlightenment what can you say about the Yi Gong practice? What is its "spiritual" benefit in Buddhist, not Taoist, terms (not too familiar with Taoist goals)

Enlightenment is enlightenment. It has no differentiation for religion. "A person is what his deep desire is. It is our deepest desire in this life that shapes the life to come. So let us direct our deepest desires to realize the Self." (the Upanishads)

As for Enlightenment, it really doesn’t matter that much whether you practice Buddhism or Taoism or Hinduism or Judaism or just simply live your life with awareness. It is your intention and your effort toward reaching your goal that matters. I am a Buddhist. To realize the Self or Enlightenment is more important to me than a Ph.D or any other titles. However, a true practitioner understands Enlightenment does not come from a cushion or any particular method, but to let go of all your attachments. As the true emptiness is to empty emptiness itself. To go, go beyond one’s mind ......

As a matter of fact, any practice can help you to get Enlightened, including Yigong, if you know how. I was a Taoist practitioner before I became a Buddhist. As a Buddhist, I understand more about non-differentiation. I still practice Yigong and teach Yigong because it benefits me and other people on many levels, both body and mind. Its potentiality is far beyond most people’s understanding. I teach the physical aspect because most people are concerned with their health. Enlightenment is not the body, nor the mind, nor not the body nor not the mind. You can not separate mind from your body, as the Buddha finally realized the middle path before he reached Enlightenment. Don’t let a name or a form fool you.

I was wondering… if you teach the methodology of Taoist internal alchemy. I am determined to learn an effective process to convert the jing to chi to shen. I have made attempts using different practices but have found that the sexual energy is too powerful for me to harness and I end up succumbing to my primal desires…

Taoist internal alchemy, as you put it, or the four stages of Taoist Neidan practice are Zhu ji (or establish foundation), convert the Jing to Qi, convert the Qi to Shen, and return the Shen to its origin (or unify the Shen to the great void). The goal is not that simple to achieve as people think. It is not a set of mechanical steps as the Western mind commonly puts it. Most people neither care about establishing a foundation nor know the meaning of the last step of returning the Shen to its origin. I teach what suits people’s condition.

I don’t consider myself anything special, or have any special achievement, but I like to share my knowledge with those that have common interests. Of course, it has to fit them. These days a good teacher is not difficult to find but a ready student is rare.

Someone told me that I should pick either Tibetan or Yi Gong and not do both. According to him, the energies are different. Tibetan is Kundalini and Yi Gong has a different energy, so doing both can be dangerous. I’m not sure what to think about this because I’m not very experienced. You told me in the seminar that Yi Gong is Kundalini, but maybe you said that publicly because people really like the word kundalini, but maybe in reality things are more complex? Please offer me some advice about this because I was going to continue practicing Yi Gong while also doing Tibetan practices and learning some Tibetan Yogas such as Yantra Yoga (Trulkhor). Thank you :)

Neither Tibetan, nor Yi Gong is Kundalini. Otherwise they would be called Kundalini.

"Kundalini literally means coiled. In Indian yoga, a ’corporeal energy’ - an unconscious, instinctive or libidinal force or Shakti, lies coiled at the base of the spine (Wikipedia, the free encyclopedia, http://en.wikipedia.org/wiki/Kundalini, accessed 3/19/10)." Some refer its phenomena to pranic awakening. Prana is the vital energy or life force or Jing Qi in Chinese. It can be seen as an energy that works at one’s spine in a spiral course. Nevertheless, a human body is a human body, regardless of nationality or religion, humans have the same type of body. The potentialities are the same. The question is how to develop it, which leads to whatever works for you. It has no fixed type. The different cultures or religions may use different language or vocabularies to describe a path to reach the ultimate goal of awakening, don’t let words confuse you.

Yigong is a system of Taoist practices. Its physical aspects include three levels, the spontaneous adjustment, celestial master points the way, and great water fall. At the seminar, I taught the spontaneous adjustment Qigong. The spontaneous adjustment Qigong is a formless form. You asked me if the spontaneous Qigong is Kundalini. I told you that spontaneous adjustment Qigong does develop Kundalini. I did not say Yigong is Kundalini. Through my practice, I notice myself. I am sure many others who practice spontaneous qigong might have similar experiences that sometimes our body appears to do a lot of rotating movement like a spiral, the energy from the base of spine coiled up like a snake moving out of your Bai-hui or crow chakra. That spontaneous adjustment Qigong can develop Kundalini does not mean it is Kundalini. Since it is a formless form, whatever the movements appears is a response to the state of the body and mind. To some degree, it might not happen to someone yet or may never happen to some, it does not mean it cannot develop Kundalini or it is only for developing Kundalini. A formless form has no fixation. Everything is possible. Do not be rigid, holding onto anything that might happen or not happen. Experience yourself with an open mind. Don’t hold onto any thoughts or long for anything to happen when you practice. Thoughts are obstacles to your attainment.

The same with Tibetan Buddhist practice. Some techniques do develop Kundalini, such as powa practice, but some do not, for instance the Bodhisattva’s path. If one defines Tibetan Buddhism as Kundalini, it’s as if to declare one technique to be the whole of the Tibetan Buddhist tradition. That is a big mistake. Don’t take a method to be the goal.

As for mixing practices, please take a look at the similar question above where I have answered regarding practicing different systems.

Your bio says you went from a practicing Taoist to practicing Dzogen Buddhism. If it is to personal, I apologize, but I was wondering what your reasons were, and what differences attracted you to change.

I began my spiritual journey with Taoist practice mainly through Qigong practice, because most of my teachers were Taoist. I began to know about Buddhism also because one of my Qigong teachers that I encountered is a retired Buddhist monk. He is very educated and very knowledgeable in Chinese culture. He taught me Confucianism, Buddhism, Taoism, Chinese medicine, Martial Arts, the Art of war, Chinese poems, and so forth. The first thing that I learned from him about Buddhism is the Heart sutra, which is the core of Buddhism. It affected me deeply. Wisdom and compassion are the main reasons that drove me into Buddhism. However, my spiritual path today is very different than it was before.

Regarding the Spiritual Side of Kun Lun, you said it has not been revealed publicly. Is it something that may come to one when one is ready just by doing the normal practice without any special instruction.

I teach Yi Gong not Kunlun. The spiritual aspect of Yi gong is more regarding manifestation. It needs to be taught. It’s unlikely that it will ever be revealed to the public.

I am hoping that these practices will help, but aside from my health, ...... In essence, I may not have enough income to live. From your experience, are you aware of any prayers to help one to die consciously for a smooth transition to the after life? Hopefully it will not be needed for some time, but would like to be prepared.

Better than any mantra for this life or future lives is to keep your heart in a pure state. Desire and fear are pollution. Accept whatever comes to you, but don’t be lazy. Remember, you are not this body and you are not this mind.

Can you describe more fully what Yi Gong means? I know you said mind training. Isn’t there something like wisdom essence with the word Yi? Just wondering if you can elaborate further for more description… I know we cannot always accurately translate the Chinese into English.

Yi Gong is one of the highest Taoist Maoshan esoteric practices. Its system includes two aspects, spiritual and physical. The spiritual aspects have not been revealed to the public. The physical aspects include three levels, spontaneous adjustment, celestial master points the way, and great water fall.

Yi is mind. Gong is work, skill, method, effort, efficacy, and achievement. Yi Gong is mind training. It is techniques for awareness development. Through skillful techniques and cultivation of one’s mind, one is capable of reaching self-awakening. Self-healing or the appearance of supernatural powers are side-effects along with the body’s and mind’s awakening. They are not the ultimate goal for Yi Gong. Nevertheless, training one’s mind is a path to self-awakening. Yi Gong is a process of studying, practicing and harvesting. Realization is the result of that cultivation and self-awakening. Words cannot convey the knowing, the cognition, Gnosis or prajñȧ. For those who want to know, they must do their diligent practice. There is no other way.

Awareness is the core of Yi Gong practice. Practicing Yi Gong without awareness is not Yi Gong. If you learn the practice and do not develop your awareness, you have lost the essence of Yi Gong.

From your website Q/A "Choosing to teach anything is one’s own decision and choice, but to be a qualified teacher with the lineage is a different issue. I have only taught physical aspects of Yi gong to limited people, not the spiritual aspects (to anyone), which is the... most important for the lineage." Could you please explain what you mean by that spiritual aspects are the most important for the lineage.

In general, Taoist schools emphasize a unification of heaven, earth and the human realm. Each school contains a cosmology and knowledge of the relationship between macrocosm and microcosm. Chinese alchemy, astrology, feng shui, exorcisms, healing, Chinese traditional medicine, awareness development, food therapy, longevity, and so forth are all subjects of Taoist study. Each school has its own focal point. The Maoshan school (Yigong belongs to the Maoshan school) is the most mysterious, esoteric practice amongst all Taoist schools.

The spiritual aspect of Yigong is important to include when explaining a complete system of this lineage. It plays a very significant roll in distinguishing this lineage from other Taoist schools, but knowledge of the spiritual aspect is not necessary to achieve enlightenment. “Spiritual” may not be the proper word to use here. I reluctantly use the word “spiritual” to differentiate the physical aspect of practice, which I teach, from the the other aspects that involve Ling Jie 靈界 (the spirit world).

In short, the spiritual aspect of Yigong is the esoteric practice, related with manifestation. Those manifestations are phenomena caused by a methodology that describes certain actions of body, mind and spirit, in relation to time and space. A particular activity will cause a precise outcome. Such knowledge becomes a key that can open up the mysterious door of the matrix of the universe.

That the spiritual aspect of Yigong is important to distinguish this lineage from others, does not mean that the physical aspect is not spiritual, or imperfect, or that level one is lower than level two or that level two is lower than level three. Each level has its own aim. For most people, the physical aspect of Yigong level one is all one needs. It enhances one's health and develops one's wisdom. I am still practicing level one and love to practice level one, because the Spontaneous Adjustment Qigong continuously illuminates me.

Many people have showed their interest in studying the spiritual aspect of Yigong and some have voiced their concern about missing the spiritual aspect of Yigong, whether it will affect their attainment on their spiritual quest. Remember, you do not need the ability to manifest anything in order to get enlightened. It is your goal that shapes your path, not the lineage. To know your goal and persistently make an effort to achieve your goal is crucial. The essence of Yigong is to develop awareness. Awareness leads to awakening. It is contained in every part of the Yigong system, whether physical or spiritual.

To study the full system of Yigong requires the practitioner to possess a pure heart and great virtue. Perseverance, dedication and devotion to your practice are fundamental attributes. Respecting the lineage and one's teacher opens up the door to the essence of the true teaching. Calculations on gain and loss are on the opposite path. Arrogance and disrespect of the lineage of your study is self-destruction. Longing for power and fame drives people insane and is forbidden for true spiritual development. From the Yigong esoteric perspective, any action based on a selfish reason not only will harm oneself, but also could cause a disturbance to nature. That is not the purpose for any system to be developed. That is why the esoteric teaching is not for the public.

On a spiritual path, we should all have a higher goal for our life, to be Wu Wei 無為 and Wu Suo Bu Wei 無所不為. Wu Wei 無為 (non-action) is the highest state of Taoist practice. Wu Wei 無為 does not mean doing nothing or being lazy, but holding no expectation and being detached from any reference point while one cultivates body, speech and mind constantly. In that way, it brings the true manifestation of Wu Suo Bu Wei (nothing cannot be done) into existence. That is the true path of the Tao.