the Barriers of Darkness: Recognizing the Cult of Qigong for
What It Is
The Relation Between Qigong and Confucianism,
Buddhism and Taoism
1. The Basic Relationship between Qigong
and Confucianism, Buddhism and Taoism
Confucianism, Buddhism and Taoism are shortened
in Chinese as Ru Shi Tao.
The close relationship between qigong and Ru Shi Tao is only
known to some qigong personnel and researchers on Ru Shi Tao
who happen to know about qigong. This relation explains why
among gong methods are some methods of Confucianism, of Buddhism
and of Taoism. But this relation is denied and derided by
many scholars. Atheists believe religion to be a kind of outlook
on life, worldview and philosophical system of ethical morals.
Even some theists would not regard qigong as having any actual
connection with Ru Shi Tao, for they do not know the essence
and principles of qigong.
Yet qigong practitioners and people who have
studied qigong theory would know that qigong has a deep relationship
with Ru Shi Tao. The reasons are simple: First, Ru Shi Tao
theories and qigong theories are similar or completely identical
in many aspects. Second, many of the gong methods practiced
have originated from these three religions. Practitioners
of them get great help from the philosophical thoughts and
detailed qigong theories of these three religions. Hence,
they have concluded that qigong and these three religions
have the same origin. Confucianism has the lightest qigong
coloring of these three, and this is why Confucian gong methods
are almost lost and are seldom known by people today.
Why do the Ru Shi Tao all have their own qigong methods? Is
this a coincidence? What are the purposes of these gong methods?
What connections do they have with the philosophical theories
of these religions?
This is a very natural question. The answer to this question
is the key to understanding the spiritual background of these
religions. We will here clarify our views about this topic
and then elaborate and prove our views in the next three sections.
Generally speaking, the spiritual background of Ru Shi Tao
is the activity of evil spirits, just like that of qigong.
The goal of Ru Shi Tao is exactly the same as that of qigong,
which is also the purpose of the evil spirits.
We all know that the purpose of religion is to enable human
beings to know about spiritual reality and get close to spiritual
beings. Human beings have a natural tendency to worship God.
God has placed this desire within the human soul. The purpose
of the devil, however, is to prevent people from knowing God,
to keep them far away from God so that they will turn to the
worship of evil spirits. Henceforth, it is the purpose of
the devil to set up various religions in this world so that
people will believe and worship the devil and his evil spirits.
However, there is only one religion that God has set up through
man. It is based on the Holy Bible and is called today Judaism
before the coming of Christ and Christianity after the coming
of Christ. Its purpose is to know and worship God. We will
discuss this spiritual reality in Chapter seven.
Evil spirits try to tempt man through various religions with
the purpose of destroying man's soul and life. Let us stick
to Ru Shi Tao for an illustration. These religions are means
to make people voluntarily get close to the devil, who can
then control and enslave them. First, Ru Shi Tao all offer
views on life and death and philosophical theories of ethical
morals. Yet these theories are very obscure regarding their
views of life and death and the meaning of life and unable
to survive any examinations by logic and analysis. But like
almost all the rest of the religions in the world, their theories
of ethical morals advocate the beauty of the humanities. No
one will say to this: This is wrong. We will not because God
has put the standard for right and wrong, goodness and evil,
in the human heart. After people have endorsed these views,
they start to accept the rest of the theories in Ru Shi Tao.
If ever any theory contradicts the common morals of human
kind, it will be rejected instantly. The evil spirits are
not stupid. Though the motivation of the devils is vicious,
they will resort to means not easily noticeable to people
to dupe them step by step.
The evil spirits adulterate dangerous lies with easily accepted
theories in order to catch people off guard and make them
accept those views partially or wholly. This is the half-true,
half-false lie that we have talked about in Chapter 4.2. Having
people agree directly with the theories and then attracting
them into practice are these religions' characteristic means
of deceiving people.
Among Ru Shi Tao, Confucianism is the religion that has ethical
morals as its main preoccupation. So it is not easy for people
to discern its spiritual background. Up to the present, except
for the few qigong personnel and Christians who know its spiritual
background to be evil spirits, most people, especially Chinese,
take Confucian culture as one of man’s highest treasures.
Yet modern Chinese history has not seen success but rather
suffering and shame brought about by this mainstream element
of Chinese culture.
The major aspects of Taoism and Buddhism are concerned with
ghosts, gods, and determinism. They have distinctive qigong
theories and gong methods. Their contact with the spiritual
world is relatively more direct. It is easy for people to
see that their theories are about ghosts and gods; hence atheists,
in particular, reject them very readily. This is also why
Buddhism and Taoism have declined much more quickly than Confucianism
in modern times.
Like that of qigong, the purpose of all religions with the
activity of evil spirits as their background is to have people
believe, worship and be manipulated by evil spirits. The means
of Ru Shi Tao for direct contact with evil spirits and for
getting assistance from them is qigong gong methods. It is
only that they are not called "qigong". In Confucianism
such methods are called cultivation in ethical morals and
cultural arts for the sake of becoming a righteous gentleman;
in Taoism, such methods are called "unity of man with
heaven, which is unity of man and with Tao"--in order
to become immortals; in Buddhism, such methods are called
cultivation of the heart and character for reaching nirvana
and becoming Buddha. These gong methods are practiced by people
everywhere. After the rising up of Chinese new culture (communist
atheistic culture), Ru Shi Tao, especially Buddhism and Taoism,
declined rapidly. Yet communist atheism is also a religion,
having man himself as its god. This is why it is very easy
for atheistic people to worship personages. Celebrities and
the so-called "great man," or even popular singers
or ball game stars or one's lover, can be made fetishes. Since
the most recent decade, communism has been declining rapidly
in China, but atheism has already taken root strongly in the
hearts of intellectuals. At the same time religions of ghosts
and gods have received overall recovery among the much less
educated people in the vast country areas. Confucianism is
greatly advocated throughout the nation. This time is the
blank faith period for Chinese intellectuals. But since these
intellectuals do not believe in Ru Shi Tao's essential theory
of ghosts and gods, the evil spirits have promoted as a timely
strategy the new way of qigong so as to delude knowledgeable
intellectuals. In qigong evil spirits have taken off all their
coverings in the forms of various religions and have presented
directly their essential contents. They used to guide people
timidly through the means of the various religions, but now
teach people the most direct meanings of dealings with the
evil spirits through qigong. Convinced by tons of facts, intellectuals
accept qigong and study qigong as a new life science of the
human body as an aspect of their atheistic mode of thinking.
They set up a lot of qigong theories and propagate them to
people from all walks of life. Hence in a very short period
of time, the intellectuals have formed a brand-new religion.
The religion of qigong has already brought painfully miserable
costs to the whole nation and will continue to do so. Woe
to you, Chinese intellectuals!
We can see now that qigong comes from Ru Shi Tao and has been
developed at the present time, trapping more and more people
into its practice. Its dissemination overseas can no longer
be ignored. In order for people to have a better understanding
of the deep relationships and the principles, we will now
discuss them separately.
2 . Qigong and Confucianism
Why is there a Confucian gong method among qigong theories?
What relationship does this gong method have with Confucian
Confucius, the founder of Confucianism, lived
in the Spring and Autumn Period, approximately between 552
and 479 B.C. His most important work is Lun Yu (The Analects),
which consists of over 12,700 characters. Confucius was a
theist who worshipped the "sky", which is an obscure
concept of God. In Lun Yu it is said, "Death
and life are controlled by the fate; wealth and rank are decided
by the heaven." Confucius also worshipped humans as deities.
In Chapter 23, the Five Emporers' Virtue, Kong Zi Jia Yu (Sayings
from the School of Master Confucius), we read that Confucius
regarded the ancient Emperor Xuan Yuan as "born to be
a deity, being able to speak very soon after birth."
He also thought that the Huang Emperor's grandson was able
to "administer righteousness as guided by ghosts and
gods, teach the commonality through cultivation of personalities
and characters, make offerings with sincerity and cleanness,
and make inspection tours all over the country to pacify the
subjects." Confucius called emperors and kings "sons
of heaven" and worshipped ancestors as ghosts and gods.
The Chinese traditional belief in ghosts and gods was thus
incorporated into Confucian culture. The Chinese traditional
gods include the god of thunder, the goddess of lightening,
the god of wind, the town god, the god of plague, star of
intelligence and music, Emperor Guan, the god of wealth, the
door-god, the kitchen god, Mazu (guardian of navigation),
the Father of Medicine, Emperor Yu, the silkworm god, etc.
Though there have not been found up to the
present time any training methods like qigong in Confucius'
works, his principle of "the origin of life" is
completely identical with that of Taoism, qigong and Chinese
medicine. In Chapter 26, On Life, Kong Zi Jia Yu (Sayings
from the School of Master Confucius), Duke Lu asked Confucius
about principles of life and death. Confucius regarded life
as consisting of the two parts xing and ming,
which, when put together, form a synonym of the word "life"
in Chinese. He explained this, saying, "Fen yu dao wei
zhi ming, xing yu yi wei zhi xing, xiang xing er fa, wei zhi
sheng, hua qiong shu jing, wei zhi si. Gu ming zhe, xing zhi
shi ye; si zhe, sheng zhi zhong ye." (What has come from
Tao is called "Life Ming"; what is shaped from Tao
is called "Life Xing"; different shapes thus develop
and this is called "Birth"; when shapes exhaust
their capacity for change, it is "Death". Therefore,
life Ming is the beginning of life Xing and death is the ending
of life.) "Yi ying yi yang, qi ou xiang pei, ran hou
dao he hua cheng, xing ming zhi duan, xing yu ci ye."
(Yin and yang combine as odd and even intertwine with each
other, together abiding by the Tao. Their combination is the
beginning of life which has all its forms herein.) From these
words we can see that Confucius' view of life is also about
"Tao", taking Tao as the origin of life, which came
into being through the interplay of yin and yang. This is
a hundred-percent Taoist view of life, which holds that Tao
gave birth to one, one gave birth to two, two gave birth to
three, three gave birth to everything. Qigong and Chinese
medicine also have this same view of the origin of life.
The disciplines Confucius taught his disciples were odes,
history, human-heartedness, righteousness, ceremonials and
music. His disciples were as many as three thousand, with
seventy-two of them adept in all these subjects, which are
typical of the Chinese cultural, philosophical, and aesthetic
spheres. Confucian qigong is a qigong gong method that the
scholars discovered and summarized during the process of their
reading, penmanship and painting practice and playing of music.
Or it was inspired in them in a state of spontaneous gong?
When they were engaged in these activities, they entered into
a qigong state, having all their thoughts concentrated on
their reading, calligraphy, painting and music to the extent
that they reached a selfless realm, just like qigong practitioners
entering into a void state through sitting in meditation.
The effect of Confucian qigong is mainly to upgrade the level
of artistic creativity and at the same time to enhance physical
health. This is a different phenomenon from common artists'
being intoxicated with self-satisfaction. Confucian gong practitioners
took qigong practicing as a foundation, emphasizing meditation,
breathing and imagination, with the purpose not of improvement
of skills but mainly of endowment of their artistic works
with an effective vibrating power, giving them a sense of
"energy," and in the meantime achieving the effects
of physical healing and the enhancement of health. Please
notice that this is not the same as the usual benefits people
get from art for their health and mind.
There is in "Tian Fang Zi," Zhuang
Zi, the following story about a Confucian gong practitioner.
"Monarch Song asked for painters to paint pictures for
him. A lot of painters came, and all prepared their brushes
and ink except one—who took off his coat and sat in
meditation. At this Monarch Song said, 'This is a true painter!'"
This is a Confucian qigong practitioner. This story was found
to be out of place, without any context in the book, but it
was described earlier in this book that Duke Lu lamented that
the State Lu had no one who knew Tao as Zhuang Zi had. This
is because Confucian theories are, on the surface, ethical,
political, and philosophical and have no obvious training
content. It is the so-called "Ming hu li yi er lou yu
zhi ren xin," meaning that Confucianism is much about
superficial ritual, and little about knowledge of man's own
"mind and consciousness." (Note: In ancient times
it was believed that "xin zhi guan ze si", i.e.
the function of mind is thinking, while the practice of qigong
is exactly the training of mind and consciousness.) But later
Duke Lu found that Confucius was "the great Confucian"
who knew about "Tao." That is to say, Confucius
was a man who knew the way of training. (We will discuss later
in detail that the training of "Tao" is actually
the Taoist qigong method of practice.) In this context it
is natural to relate a story about a Confucian qigong practitioner
who was a painter knowing about "Tao." Zhuang Zi,
Duke Lu, and Confucius lived during different periods of history,
and the story from Zhuang Zi is only a fabrication,
but Zhuang Zi was trying to illustrate thereby the point that
the ideal state that Confucian culture, with Confucius himself
as its leading figure, was seeking to achieve was actually
that "Tao" taught by Taoism.
What is typical of Confucian qigong is the practitioner's
seeking for external power and inspiration. It has its own
method of practice. Usually, artists endeavor to improve their
inspirational and artistic level through drills, thoughtful
research, and comprehension. The difference between Confucian
artists and other artists is like that between wugong and
physical training, with the first having the spiritual background
and the other without it. We can understand this through the
fact that some Christian artists are inspired by the Holy
Spirit in their artistic creativity.
Confucian qigong is nearly lost, due to its method of practice
that involves cultural and art forms such as reading, penmanship,
painting and music playing. Being suitable only to scholars,
it was very much limited in propagation. Today, there are
Confucian qigong "salons" only in the very high-level
qigong realm, where a very few qigong personages are still
working hard to unearth this "national treasure"
called Confucian Qigong.
According to the Kong Zi Jia Yu (Sayings
from the School of Master Confucius), "Kong zi wan
er xi yi." (In his later years, Confucius studied the
I-Ching.) And Confucius said, "Jia wo shu nian,
rou shi, wo yu yi ze bin bin yi." (If I were a few years
younger, I would come to a perfect knowledge of the I-Ching.)
Confucius liked reading the I-Ching (The Book of Changes)
in his old age and was regretful that he was not a few
years younger, for he would otherwise have made a thorough
research of the I-Ching, from which he was sure to
learn a lot. What is the I-Ching about? What did
Confucius find in it?
Confucius greatly admired the I-Ching.
He made a considerably deep research into it during his lifetime
and left behind great volumes of his views and theories as
a result of this research. This is why the I-Ching
is regarded as a classical theoretical work for Confucianism,
high on top of the whole list of Chinese classics. Textual
research has been unable to uncover the identity of the author
of the I-Ching, but it was probably someone from
the Zhou dynasty. The I-Ching consists of two parts:
"Jing" and "Zhuan." "Jing" is
mainly about divinations and fortune telling through the Eight
Trigrams. And the essence of true divinations and fortune
telling is to enter into a qigong state. The I-Ching
uses obscure and enigmatic language to describe the basic
principle of everything in the world. The fundamental theory
it teaches is that of yin and yang and can be illustrated
by the taiji eight trigrams. The logo on South Korea's national
flag is a very inexact design of the taiji eight trigrams.
Confucian theories and the essential meaning
of the I-Ching are identical. The I-Ching
provided Confucius with higher theoretical guidance especially
with regard to his view of life and worldview. During his
later years his philosophical views further matured, and he
realized that in his own views were the same connotations
as in the I-Ching. And the I-Ching is the
book with the most obvious background of evil spirits. It
is the highest theoretical authority of Taoism, Buddhism,
Chinese Medicine, wugong, divination and qigong. What Confucius
had wanted to make a deeper study of in the I-Ching
would be its theories with their very strong spiritual coloring.
It is very difficult to understand the profound mystery of
the I-Ching without practical experience in qigong.
Some qigong personages believe that the I-Ching was
written during a qigong state. In other words, it was written
by a man who had the guidance of evil spirits.
After one is clear about qigong, it will be
easy to understand the principles of all kinds of religions,
supernormal ability training, divination and the I-Ching
that have the activity of evil spirits as their spiritual
background. But only after we know God through Jesus and understand
the Holy Bible can we know the essence of all kinds of religions,
supernormal ability training, divination and the I-Ching
that have the activity of evil spirits as their spiritual
background. Even if evil spirits raise up more things in any
new guises, Christians will be able to see exactly what they
3 . Qigong and Buddhism
The highest realm of Buddhism is nirvana, which is entering
into bliss through training so that there will be no death
and no more pain of reincarnation. The "eightfold path"
and "eight commandments" in Buddhism regulate principles
of training and also of wrong deeds that are not to be performed.
They are the basic Buddhist worldview of life and moral ethics.
Many people easily accept Buddhist views, but many of them
do not carry out training according to its regulations because
it is training that requires a lifestyle of escape from the
world and because its taboos and commandments are all contradictory
to human nature. Buddhist scripture is obscure and hard to
understand. People's knowledge of Buddhism today is not obtained
from their own reading of its scripture. Instead, their understanding
of Buddhism is based only on what they have heard about it,
not on understanding through direct study of its theory. Buddhists
today do not train themselves like the Buddhist monks, but
go directly ahead to acquire and to worship Buddhist idols
in order to receive blessing.
Buddhist practice includes two parts: the first is abstinence,
abiding by the taboos and commandments; the second is sitting
in meditation and imagination. The former binds human nature
and one’s consciousness, subduing human souls and making
them weak; the latter consists of typical qigong practices,
which are standard means of the evil spirits to captivate
There are many Buddhist books offering philosophical and theoretical
guidance on life and the world. Buddhist training is mainly
the training of the human heart and nature. Many Buddhist
terms and concepts are not easy to understand. They can be
understood only after they have been experienced. For example,
"chan" is a general term of Buddhism, just like
"tao" in Taoism. "Kong" (emptiness) and
"wu" (nothingness) are the selfless state of the
practitioners. "The one self" and "the true
self" are terms meaning that the practitioners find a
"true self" while endeavoring to forget "the
one self." Both qigong practitioners and Buddhists who
have reached this level know exactly what this "true
self" feels like. The essence of this "true self"
is the evil spirits that have become one with the soul within.
Qigong practitioners at this level have acquired many supernormal
capabilities. Buddhist monks at this level can also experience
a special "wisdom," capabilities, and "the
blissful feeling" of the body and soul. This feeling
indicates that the practitioner has entered into an "empty"
state, in which the practitioner feels self satisfied and
then empty, no longer feeling one's own existence. Temporal
and spatial senses begin to become different at this time.
Practitioners at this level feel that they have already attained
the highest state of enlightenment, and for them sitting in
meditation has become an enjoyment. The so-called "chan
ji" (chan strategies), an abstruse, mysterious, and comprehensible
but unspeakable mode of thought, has taken shape in them.
It is a kind of combination of learning, feeling and experience.
It is a kind of inexplicable thinking carried out spiritually
by the evil spirits now residing in them.
In Buddhism there is a "six-word true verse", which
is actually an incantation. There is an incantation that Buddhist
monks never quit saying, "a mi tuo fu", which has
the effect of worshipping evil spirits. There are many qigong
practitioners who like very much to hear these words. People
who are sensitive to spiritual affairs have a direct feeling
of the energy in these words. Some uneducated old ladies who
believe in Buddha devotedly, even though they do not know
any "chan ji," simply repeat these words every day,
over ten thousand times sometimes, and strange things happen.
For example, they can see and hear strange things. They can
also have very comfortable feelings, enjoy good health, and
feel the great and dreadful power of "Buddha." They
will thus respect the "Buddha" even more. Yet the
"Buddha" is an evil spirit. Now there are even audiotapes
of "a mi tuo fu." Pious devotees of Buddhism listen
to them repeatedly and very effectively enter into qigong
state in this way. Hence we see that such a level can be arrived
at without strict practice, or theory, or logical processes.
Just as is said in Buddhism, "Law is without set rules,
all laws point to the same one goal." "Giving up
the one self brings forth the chan strategies." These
theories expose the motivations and means of the evil spirits
thoroughly. As long as humans worship these evil spirits,
they will let them reach the highest realm because the purpose
of the evil spirits is to have people give up their souls
and bow down willingly before them.
It is recorded that before Sakyamuni, the founder of Buddhism,
yuanji (which means "died"), he said to his disciples,
"Wu you zheng fa yan zang, nie pan miao xin, shi xiang
wu xiang, wei miao fa men, bu li wen zi, jiao wai bie chuan,
fu zhu yu ru, ru dang hu chi, chuan fu jiang lai." The
meaning is approximately: "The 'fa' (the truth, the law)
that I preach indeed exists but is hard to comprehend. It
is an experience very subtle and inexplicable through any
words and languages. I impart it to you now, and you should
continue to spread it to future generations." These words
by Sakyamuni reflected his experience, which is the experience
of a human dealing with evil spirits. It does not have fixed
patterns, for the goal of evil spirits is to use the most
suitable means to captivate and enslave deluded human beings.
The training principle of Buddhism is for humans to suppress
and give up their souls and consciousness and to accept Buddhist
practice and learning with a sincere heart. After Buddhists
have realized this principle, they discover that all scripture
teaches the same principle and aims at the same goal. They
hence find it no longer necessary to study any scripture,
but proceed immediately to sit in meditation and just experience
it to reach a very high level, or state, in which evil spirits
and human souls unite as one. This is also described by Buddhism
as follows: after one's "dunwu" (attaining sudden
enlightenment), one will discover that "I am Buddha and
Buddha is I." This Buddha is evil spirits; the abstruse
and mysterious "chan" is the experience, views and
modes of thinking that the evil spirits living in humans engender
in them. This is all of the "truth" of Buddhism.
Some qigong gong methods, especially those of high levels,
extract exactly the essence of Buddhism for practice so that
practitioners no longer have to experience the perplexity
of "endless bitterness," but rather discover very
soon the "limitlessness of power of Buddha." Practitioners
of these gongs can in a few days, or months or years learn
the "chan" and "fa," both of which Buddhists
in the past had to spend a whole lifetime to learn or could
learn only through the endeavor of several generations. They
thus acquire shocking supernormal capabilities and unusual
modes of thinking with very abstruse views. When they talk
about their practice, the deeper they understand the gong,
the less they speak, and the more confused the listeners become.
This is why many old Buddhist monks with "very profound
training" used gestures but seldom used words to answer
questions. According to some records, before Sakyamuni entered
into nirvana, his disciple Wenshu asked him questions, and
he reprimanded Wenshu severely, "I have practiced in
this world for forty-nine years, and I have not said a word,
Wenshu." For forty-nine years he did not give a word
to of instruction to his disciples. From this one is to see
that Sakyamuni had "thoroughly awakened to truth."
After Buddhist qigong practitioners have reached a certain
level, their heart's desires will become light and unimportant,
just like a totally exhausted person lying on the bed, desiring
nothing. They can smell strong fishy smells in meats, so they
do not want to eat them. Even if they eat any by chance, they
will have an upset stomach or even throw up. Soon they begin
to hate to see any meat on sale and start to have pity for
and cherish the lives of animals. In addition, Buddhist practitioners
have receding sexual desires, sleep and eat less, and engender
in followers an emotional attachment to and respect for the
ferocious and ugly idols of Buddha.
If researchers into Buddhism do not understand the practice
of qigong and hope to make a study of the principles of Buddhism
through the numerous Buddhist works, they will be like one
trying to swim across the Pacific Ocean depending on his own
power. The best thing for him to do is to return to the place
he has set off from. Buddhist qigong is indeed the highest
level of qigong. After one has understood qigong, he/she understands
Buddhism and will therefore renounce Buddhism. Once one knows
about Jesus Christ, he/she will give up qigong quickly like
escaping from a poisonous arrow.
Former Buddhists and qigong adherents who have become Christians
have deep experience as to how those evil spirits of the "unlimitedly
powerful" Buddha are incompetent and unintelligent before
God. A little prayer will render the work of the evil spirits
through man ineffective.
While worshippers of the evil spirits can only get a few pitiful
"good feelings," they get no help for either their
physical health or their lives or fates. The price they pay
is not only the heavy bondage they have to endure for the
rest of their lives in this world, but also their loss of
eternal life. Though they may not believe this yet, they will
have to come to face God's Judgment someday.
4 . Qigong and Taoism
Taoism was founded by Lao Zi (also called Li
Er) who lived during the Spring and Autumn Period, and it
was fully developed by Zhuang Zi into a systematic philosophical
theory. Lao Zi's most important work is Tao Te Ching,
which has five thousand characters. Zhuang Zi's most important
book is Zhuang Zi. As the classical work of Taoism,
the teachings of Tao Te Ching cover life, the world,
politics, military affairs and qigong practices. Tao Te
Ching is also a classic of qigong theory and gong methods.
The major Taoist training method is sitting in meditation.
The highest realm of Taoism is "Tao,"
which is living forever and becoming immortal through "
the union of Tao and man." Lao Zi explained in Tao
Te Ching what "Tao" is. He said, "You
wu hun chen, xian tian di sheng; ji xi liao xi, du li er bu
gai, zhou xing er bu dai, ke yi wei tian xia mu; wu bu zhi
qi ming, zi zhi yue dao." What he means is: "there
was something undifferentiated which has existed before the
sky and earth were formed. It is hard to describe its features,
but it is still and silent, independent and never changing.
It does not have a beginning or end, but moving in endless
cycles, and is everlasting. This thing is the origin of everything
in the universe. I do not know its name, and call it 'Tao'."
(Some people mistake this "Tao" as referring to
Jesus Christ. We will discuss this topic in Chapter 7.27.)
Lao Zi further explained the principles of "Tao"
as begetting everything. "Tao gave birth to one, one
to two, two to three, and three to everything." This
principle is simple but very abstract. Taoism uses the taiji
eight trigrams to illustrate this principle. The whole circle
symbolizes "Tao," and two half circles symbolize
yin and yang, which interplay with each other. The whole circle
goes round and round, moving in endless cycles. This logo,
together with the principle it symbolizes, becomes the theoretical
foundation for Taoist qigong, Chinese medicine and divinations.
Lao Zi holds that human beings should seek for the realm of
"Tao." He explains that it is a realm of "doing
nothing." And the realm of "doing nothing"
is "heaven and man united as one," and "Tao
and I united as one." "Tao" then is "I"
and "I" am "Tao." Though different in
approach, this achieves the same result as the Buddhist "Buddha
is I and I am Buddha." The realm of Tao's "doing
nothing" is the same as the realm of the "void"
in Buddhism. Their essence is becoming one with the evil spirits.
Lao Zi proposes "Tao" as the essence
of the world. He says "Tao can be described, but not
as the eternal Tao; it can be named, but not by an eteranl
name." Lao Zi's understanding of Tao has come from meditation
and experiences as in qigong. Just as Sakyamuni learned about
"Buddha," he has learned about the existence of
"Tao." In Tao Te Ching Lao Zi not only
talks a lot about politics, the humanities, and military affairs,
based on the principle of Tao, but he also elaborates very
deeply and in much detail on a large number of training methods
in the style of qigong that many contemporary scholars, especially
Westerners, are at a loss to comprehend when they research
these qigong theories. Lao Zi says in the twenty-first chapter
of Tao Te Ching, "Tao's becoming things is very
dim and evasive; evasive and dim, yet it seems to have images
in it; and dim and evasive, there is something there."
All qigong practitioners who have reached a high level have
experienced this realm of meditation. This is a state of super-level
qigong. It is an actual method and a real experience.
The sixteenth chapter of Tao Te Ching,
says: "Zhi xu ji, shou jing du, wan wu bing zuo, wu yi
guan qi fu. Fu wu yun yun, ge fu qi gen. Gui gen yue jing,
jing yue fu ming. Fu ming yue chang, zhi chang yue ming."
This means: "After I have attained the climax of my soul's
emptiness and kept myself in the realm of peace and quiet
and doing nothing, I observe the return of all things which
act in concert. For though they are in their multiple forms,
each of them returns to its roots. Returning to the root is
called stillness; Having this stillness is called return to
the essence of life; return to the essence of life is the
principle of nature; knowing the principle of nature is enlightenment."
The above words are a high-level instruction of qigong, revealing
the highest level of entering into quiet in qigong, which
is being indifferent to fame and gain, and nothingness and
which leads to the state of "heaven and man united as
one and return of man to nature."
In the forty-eighth chapter of Tao Te Ching,
Lao Zi illustrated another Taoist principle of "the realm
of doing nothing": "Wei xue zhe ri yi, wei dao zhe
ri sun; sun zhi you sun, yi zhi yu wu wei, wu wei er wu bu
wei." These words mean: Learning knowledge is beneficial,
while you lose by practicing Tao. When more and more is lost,
nothing needs to be done in the end. Then the practitioner
will obtain "Tao," and there is nothing that is
Zhuang Zi, (approx. 369-286 B.C.) lived in the Warring States
Period. He further developed Lao Zi's Taoist theory, equating
"Tao" with "non-being" and holding that
the world comes from "the non-being which gives birth
to something." Later, people refer to this Lao Zi and
Zhuang Zi as "Lao Zhuang".
In Zhi Bei You, Zhuang Zi elaborates:
"Tao bu ke wen, wen er fei ye; Tao bu ke jian, jian er
fei ye; Tao bu ke yan, yan er fei ye." Tao cannot be
heard, for what can be heard is not Tao; Tao cannot be seen,
for what can be seen is not Tao; Tao cannot be conveyed by
words, for what can be conveyed by words is not Tao. How similar
and inter-linked this is to the Buddhist principles of "fa"
and "chan" that Sakyamuni taught.
Also, according to the Zhi Bei You,
"The Emperor said, 'Wu si wu lu shi zhi dao, wu chu wu
fu shi an dao, wu cong wu dao shi de dao.'" ("When
you have no selfish desires or concerns, you will know Tao.
When you are bound to no place or duty, you will feel at home
with Tao. When you follow no rules or methods, you will obtain
Tao.") This describes the process of practicing. When
you have given up all selfish desires, you then begin to know
"Tao." When you are not bound by anything and yet
do not do anything, you can keep "Tao." When you
do not seek "Tao" through any means or ways, you
have obtained "Tao." This process is the same as
that of Buddhist and qigong training. From the Buddhist cutting
off of "the six roots" (six human desires) to the
relaxing, diving into quiet, and getting rid of distracting
thoughts taught by qigong, from Buddhist attentive and willing
training to the renouncing of worldly affairs and long-time
practice encouraged by qigong, finally from the Buddhist "realm
of void" after "sudden awakening" to "man's
twenty-four-hour connection with the energy of the universe,"
which is actually staying in a qigong state twenty-four hours
a day—these are all completely identical processes of
principles, even though from different approaches. They all
have the same result, which is reaching the realm of union
with evil spirits.
During the process of Taoist training, a lot of things will
happen to destroy the happiness of life. Such things happen
often. And because the practitioners do not have time and
the mood to do things that should be done, they lose more
and more in life, so that they can desire less and less and
have a quiet heart, having really nothing much to do. This
is so-called the "realm of doing nothing." If practitioners
continue their training, they may obtain "Tao" and
reach the highest realm of "heaven and man united as
one, Tao and me united as one." At this time the practitioners
will begin to acquire powerful supernormal capabilities for
performing magical signs of all sorts, as if there is nothing
that cannot be done. This shows that the evil spirits have
become one with the practitioner. Qigong practitioners, especially
of very high levels, have deep experiences of this phenomenon.
In his important work the Levelling All
Things, Zhuang Zi described Nan Guo Zi sitting in meditations.
Nan Guo Zi exhaled and inhaled, with a stupefied look on his
face, as if his soul had left his body, and he had entered
into a selfless realm. His friend was compassionate with him
and said, "Why do you torture yourself like this? You
look like you are dead! You were not as such when you sat
in meditation before!" Nan Guo Zi replied, "I have
renounced all worldly gain. You can hear only what common
ears can hear, but I can hear the sounds of all objects in
the world." Nan Guo Zi was exactly the type of Taoist
qigong practitioner who had "lost" something. But
he had obtained supernormal hearing ability, for which he
would rather think that he had lost little but gained a lot.
He was sure that he would soon reach the realm of nothing
impossible (i.e. nothing cannot be done).
In the first part of Zhuang Zi's famous work
the Autumn Floods, the conversation between the river
god and the god of sea describes how all rivers flow into
the Yellow River and how the Yellow River flows into the sea.
It says, "Wan chuan gui zhi, bu zhi he shi zhi er bu
ying; wei lu xie zhi, bu zhi he shi yi er bu xu." This
means: "All rivers flow into it without stopping, yet
it never overflows. Wei Lu (one of the three gates of the
spine) releases it unceasingly, yet its own supply is never
diminished.” The work also says, "Zi yi bi xing
yu tian di er shou qi yu yin yang." (This is an analogy
of heaven and earth and the provision of qi from yin and yang.)
If we consider only the philosophical meaning of this book,
it will be very hard to understand the implicit meaning of
qigong practice in "wei lu xie zhi" (wei lu releases
it) and "shou qi yu yin yang" (provision of qi from
yin and yang). Qigong personages and doctors of Chinese medicine
know that the rivers here are paralleled with the "seven
main channels, eight veins, and twelve collateral channels."
The Yellow River symbolizes the ren artery and the du artery.
The opening up of xiao zhou tian (the smal microcosmic orbit)
is to let "the qi of yin yang" run through all the
channels. The route of xiao zhou tian begins from dan tian
(also called qihai, the sea of qi), through the perineum to
the coccyx, runs up to the du channel over the top of the
head, and goes down to the ren artery into dan tian (qihai).
Sometimes the qi easily leaks out of the acupoint of the coccyx
and other acupuncture points below it and debilitates the
gong power. But this happens only when the practitioner's
gong level is low. When it gets higher, "heaven and man
unite as one, and human qi is connected with the yin and yang
of the universe," then "bu zhi he shi zhi er bu
ying; bu zhi he shi yi er bu xu." (it never overflows
and it is never diminished.) Qi is continuously refilled into
dan tian (qihai), and it never overflows or lacks. Though
I think the main point of these words by Zhuang Zi may be
to illustrate his philosophical views, we can also find out
about Zhuang Zi's "theory on qi operation" in qigong
Now, let us discuss Taoist "alchemy."
The aim of alchemy is to give humans immortality. There are
two kinds of alchemy; one is the "internal elixir,"
and the other is the "external elixir," which is
made in stoves through chemical means. The latter is said
to have been the cause of the invention of gunpowder.
The making of the "internal elixir" is a Taoist
qigong method of practice. The way to make an internal elixir
is to imagine there is a bright little ball at the dan tian
under the belly button. Meditate and breathe according to
some detailed steps. There is in the beginning none at all
or a very little and dim elixir. Gradually, it grows bigger
and bigger, brighter and brighter. It can help to keep out
the cold in winter and prevent sunstroke in summer. Usually
it takes many years, even decades, to "plant by imagination"
an elixir. The hard "Buddhist relic" left after
a Buddhist monk' body is cremated is this type of elixir.
The method of practice for producing internal elixir is a
qigong method of imagination, which is "one idea superseding
thousands of ideas." Once a person has the internal elixir
formed, this person will have very good health and a long
life. Taoist practitioners believe that after they have attained
the highest state of enlightenment, they will never die.
The "external elixir" is produced by using sources
in the material world through chemical means. An elixir is
made in this way, using a stove and other utensils. Taoists
hope that this kind of elixir will make people immortal.
Why did Taoists ever try to make external elixir? In some
Taoist books, some metaphors like stove, fire and herbs, etc.
are used to describe the making of internal elixir. If ever
some people misunderstood the true meaning of them, they might
quite possibly use real stoves to make elixirs. The alchemy
that is talked about often nowadays refers to the making of
external elixir. The Taoists who produced external elixirs
also practiced qigong, having only a different view as to
the meaning of elixir and the methods of producing it. Emperors
during some dynasties in Chinese history had great interest
and hope in external elixirs.
Because of the yin-yang supplementary principle of Taoism,
practitioners of Taoist gong are allowed to get married. There
is a special practicing method called "fang zhong shu"
(method inside the chamber). It is a Taoist gong method that
produces very strange signs: A phenomenon called "ma
yin cang xiang" happens to some male practitioners. Their
genitals can be contracted so as to be like those of little
children and can get normal at the practitioners' will. Their
sexual ability will be enhanced. "Zhan chi long"
happens to female practitioners. Their menstruation is stopped,
and their breasts are contracted so as to become smaller,
never to recover their normal size again.
There are also in Taoism external practicing methods. People
no longer have to take the internal practice method, which
is qigong practice, but directly start dealings and communications
with evil spirits through some means. It is similar to the
performance of supernormal capabilities and special signs.
The following is the fu lu shu method: the drawing of some
word-like signs, which are the so-called "words of immortals"
to suppress the demons and heal diseases. The following is
the nian zhou shu method: incantations for healing diseases,
expelling disasters and ferocious animals, etc. There are
also divinations. And qi rang shu is pleading to the evil
spirits for blessings and for the avoidance of disasters.
Bu dao chang is more complex. Altars have to be built, incense
burnt, offerings made, gods invited and seen off, scripture
read, and ceremonies chanted, with decoration with candles
lit on candlesticks and also accompaniment by music. The priests
have to bathe and change and abstain from meat, fish and liquor.
The purpose of these external methods of practice are for
the practitioners to help the common folk to cross the sea
of bitterness in this life, to do good deeds and cultivate
all kinds of virtues, and to become immortals. They are in
essence types of qigong training, having the same goal as
qigong, which is to become immortal and never see death.
Furthermore, the Chinese traditional belief in ghosts and
gods is also incorporated into Taoism, just as it has been
incorporated into Confucianism. This is natural, for all these
phenomena are all the same in essence, being cultural phenomena
with the activity of evil spirits as their backgrounds.
In a word, all the Taoist practicing methods are actually
the present-day qigong practicing methods. Their spiritual
background is the activity of evil spirits, which intend to
lead people astray from the true meaning of life toward destruction
5. A Brief Summary: the Scheme of the Devil
Why do the Ru Shi Tao have different gong methods and phenomena,
even though they achieve the same results and have the same
purpose intended for them by evil spirits?
What evil spirits want to do is to delude, destroy and enslave
human beings. And they hope to destroy more and more people.
So they raise many different religions in the world at different
times. Each of these religions seems on the surface to have
its own traditions, individual theories and training methods.
The Ru Shi Tao are exactly religions as such. A plurality
of religions can involve more people. Different people may
have different religious tastes. One may not like Confucianism,
but he/she may have an interest in Buddhism, or he/she may
willingly accept Taoism. Whichever among these religions is
chosen, the evil spirits achieve their purpose. The reason
that evil spirits provide each of the Ru Shi Tao with different
practicing methods, theories, and phenomena is to maintain
the special characteristics of these religions. But once the
practitioner's level of knowledge of theory and practice of
it reaches the highest realm, he/she will discover that all
methods have the same origin and all ways lead to the same
destination. Then their worldviews and views of life are formed,
stabilized and hard to change. The evil spirits, at this time,
will let these people see the same results of Ru Shi Tao and
all other heathen religions in order for them to respect each
other for the religion each has and to be all jointly used
by the evil spirits.
Why do the theories of the Ru Shi Tao and of contemporary
qigong all relate to a philosophical elaboration of politics,
view of life, worldview, ethical morals, and qigong training
methods? (Even though there have not been discovered, up to
the present time, any explicit qigong theories of practice
Scholars who do not know about the principles of qigong take
the theories of the Ru Shi Tao as philosophical systems of
theory regarding politics, military affairs, culture, ethical
morals, view of life and worldviews. This understanding of
Ru Shi Tao is very incomplete and unilateral, for the purpose
and training methods of qigong are very important parts of
Buddhism and Taoism.
Some people who are modern qigong practitioners regard Buddhist
and Taoist theories mainly as the elaboration of qigong theory.
I cannot agree with them. The philosophical systems of the
Ru Shi Tao are also very important theoretical parts that
these religions want to explicate.
The reason why the evil spirits raised up the Ru Shi Tao is
that they wanted more people to believe in and worship themselves.
Because the training methods of Buddhism and Taoism are not
easily promulgated to society, only few believe in either
Buddhism or Taoism. But through the supernormal capabilities
and strange signs performed by a few, the evil spirits prove
to people that the theories of these religions are truthful.
And since Buddhism and Taoism have their own complete philosophical
systems, many more who do not like to make any efforts in
training can accept these philosophical theories as a kind
of cultural belief. The evil spirits try to support the beliefs
in ghosts and gods in these religions. For example, they try
to make people believe in and worship idols, the devil, and
evil spirits by performing magical signs in various ways through
people who believe in these religions. Hence the evil spirits
are more than happy to set up erroneous philosophical systems
for more people to accept as their cultural beliefs so that
these evil spirits can achieve the purpose of having people
worship the idols and the evil spirits themselves.
The greatest characteristic of Confucian theories is that
they avoid talking about qigong-like training methods directly
so that these theories can form a complete philosophical system,
with ethical moral theories as its major component. This religion
does not have qigong-like training methods for direct contact
with its spiritual background. It is not through physical
or spiritual experiences that this religion's theories are
proved. Hence it must be through logical thought and practice
that this religion's folly and spiritual background is discovered
as a general rule.
We have discussed in the second section of
this chapter the similarities between Confucian worldviews
and values and those of Taoism and qigong. They all use the
same theory as their theoretical classic, which is I-Ching.
In "Tian Fang Zi," Zhuang Zi, the following
is recorded: Confucius met with Scholar Wen Bo and Lao Zi,
both of whom were Taoists who had "obtained Tao."
He asked questions about Lao Zi's "soul travel"
(i.e. the "soul leaving the body" in qigong) and
witnessed it. He thus then had a deep understanding and experiential
knowledge of Tao. He highly praised "Tao" and had
great reverence for it. Zhuang Zi, on the other hand, highly
praised Confucius and regarded him as the only person who
knew about "Tao" in the State Lu. We can see that
it was the Taoists who proved Confucius' philosophical theories
through their training methods and that his theory is exactly
about "Tao." What Confucius lacked was the practical
experience of "Tao." The apex of his philosophical
view is exactly "Tao." Hence we know that the highest
realm of Taoism and the highest realm of Confucianism are
Besides, Confucius’ belief in ghosts and gods and his
ethical views which encourage inequalities between humans
(such as "male superior, female inferior" and "monarchs
have unlimited authority over their subjects, as do fathers
over their children") all expose the fallaciousness and
the evil background of Confucian culture.
Now qigong, as a newly raised religion, is being used to carry
out the devil's plan throughout China and even throughout
the whole world through a "fact first, theory second"
plan. When tons of shocking facts came about, people having
materialistic and atheistic thinking modes started to research
qigong theories from scientific angles. But they were disappointed
and set about to find theoretical proof in the Ru Shi Tao.
They did find what they needed but without real satisfaction.
Now as a result of the research and reflection of a few qigong
theoretical representatives, with Ke Yun Lu as the foremost
figure, a qigong philosophical system has been formed, which
has incorporated all the essential theories of Confucianism,
Buddhism, Taoism and Communist atheism.
For thousands of years the Chinese people have suffered deeply
under these erroneous cultural systems engendered by religions
with their backgrounds based on the activity of evil spirits.
The Chinese have paid a heavy price for their fallacious beliefs,
yet, up to the present, when we analyze these erroneous cultural
systems, we always emphasize that we should look at them dialectically
and that there is still some good and truthful content in
such cultural systems. This is true of these systems, but
just as we have discussed in the first section of this chapter,
all religions and philosophical systems in the world teach
the basic ethical morals of human beings, the goodness of
humanity, and wonderful expectations. Otherwise, they would
have been rejected the moment they appeared. But why have
most of them actually led to the degeneration of human societies
and of individual human beings? Why have they been inescapably
unsuccessful and discarded? Because their essence and purpose
In Chapter 4.2, we talked about types of lies, among which
the "half-true half-false" lies are the most dangerous.
Therefore, when we analyze our traditional philosophical culture
or contemporary philosophical culture, we should analyze it
as a whole. Our direct motivation should be to find out about
its essence and purpose. What we really need to do is to seek
the truth. This is reality and is also wise.
During the most recent years, the gospel of Christ has been
spread throughout China with shocking speed. The number of
Christians is increasing by exponential numbers. Millions
upon millions of Chinese are enthusiastically coming to know
about Jesus Christ, the most famous and the greatest figure
in human history, the Savior of all human beings, and the
all-powerful representative of God. The Bible says that "the
truth will set you free." People accept Jesus, get to
know the truth, and witness God's doings in their lives. Then,
joyfully, they share the Gospel, the most wonderful news in
the world, with their family, friends, and even strangers
May all Chinese understand that only God can liberate the
Chinese people and endow all who believe in Jesus Christ with