The Practice of Greater Kan and Li: Techniques for Creating the Immortal Self

By Mantak Chia and Andrew Jan

A guide to Taoist exercises to return to the Wu Wei state of mind and create the immortal spirit body

• Includes illustrated instructions to connect astral energy with the energies of animals, children, and plants to grow the immortal fetus, or spirit body

• Provides warm-up exercises and a complete daily Kan and Li routine

• Explores how these advanced formulas are used for astral flight and realization of the Wu Wei state

Building on the Lesser Kan and Li formulas for the development of the soul body, this book provides illustrated descriptions of the Greater Kan and Li formulas to create the immortal spirit body. Used by Taoist masters for thousands of years, these exercises are for advanced students of Taoist Inner Alchemy and mark the beginning of the path to immortality.

Master Mantak Chia and Andrew Jan reveal how to use Taoist inner alchemy to harness the energies of Sun, Moon, Earth, North Star, and Big Dipper and transform them to feed the soul body and begin development of the immortal spirit body. They explain how to reverse yin and yang power through energetic work at the solar plexus, thereby activating the liberation of transformed sexual energy. They explore how to open the heart center and how to connect astral energy with the energies of animals, children, and plants to grow the immortal fetus, or spirit body.

The authors provide warm-up exercises, including the Inner Smile and Fusion practices, and outline a complete daily Kan and Li routine for mental and physical health, longevity, astral flight, and realization of the Wu Wei state.

• Language: English
• Publisher: Inner Traditions/Bear & Company
• Release date: Feb 1, 2014
• ISBN: 9781620551578

Mantak Chia

A student of several Taoist masters, Mantak Chia founded the Healing Tao System in North America in 1979 and developed it worldwide as European Tao Yoga and Universal Healing Tao. He has taught and certified tens of thousands of students and instructors from all over the world and tours the United States annually, giving workshops and lectures. He is the director of the Tao Garden Health Spa and the Universal Healing Tao training center in northern Thailand and is the author of 50 books, including Taoist Foreplay, Inner Smile, Cosmic Fusion, Sexual Reflexology, and the bestselling The Multi-Orgasmic Man.

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Introduction

Like the devotees of the past, modern Taoist practitioners must engage with the classics in order to make progress in their studies. Yet much of Taoist literature is shrouded in complex metaphors that deny access to relatively simple (though challenging) inner alchemical formulas. Furthermore, complete understanding of these ancient practices involves near-complete immersion in the Chinese culture, which is not possible for students who live within Western society. Finally, English translations of the classics are accompanied by academic commentaries that are often difficult to understand, lengthy, and consequently time prohibitive.

In an effort to provide meaningful discussion of these seemingly complex ancient practices, this text includes a range of information about them—some of the classic texts (including academic commentary) on ancient alchemical transformations, modern understandings of those ancient practices, and a simple DIY (Do It Yourself!) manual for practice at home. In so doing, we hope to break down the barriers and make this mystical tradition available to all.

The Kan and Li meditations that are the subject of this book are for advanced students. Not all traditional practices are endowed with ownership of the way, yet the sincere adept certainly wants to learn of those that are. In the process of discovery, it is important not to blindly take on practices that are not tested or proven. Practices of yesteryear may have been appropriate then but inappropriate now. This text will endeavor to introduce contemporary information to create a balanced evaluation of Taoist practices.

The book also puts the Universal Healing Tao (UHT) practices in context within the broader discipline of Taoist alchemy—its historical practice and other contemporary styles. This will enhance the inner alchemical practice of all students. We also hope that it will facilitate dialogue between different alchemical schools within Taoism, as well as between Taoism and other alchemical and mystical traditions (religions). Both coauthors believe that all religions are ultimately one—they all share similarities in mystical experience.

OVERVIEW OF CHAPTERS

Chapter 1 contextualizes the Universal Healing Tao Kan and Li practices as taught by Yi Eng and Master Mantak Chia. The material is intended to help students orient these teachings within the vast Taoist framework. It provides an overview of Taoist history from its shamanistic roots to the time of Bodhidharma, a brief discussion of important schools, and an outline of some of the major texts related to the alchemical practices. Taoist history from the time of Bodhidharma to the present will continue in the next volume of this series, Greatest Kan and Li.

Chapter 2 will elucidate the reasons why a student might contemplate the relatively onerous commitment to studying and practicing meditations of the Kan and Li series.

Chapter 3 attempts to consolidate the general themes and principles of the many formulas, thus allowing the student to orient herself intellectually.

Chapters 4 discusses the many fragmented aspects of self and thought that contribute the raw materials of alchemical transformation.

Chapter 5 describes various means of preparing the body and mind for Kan and Li meditation.

Chapters 6 and 7 include the actual formulas for practice, along with commentary to explain the meditations. The commentaries provide advice and background information to help students relate to some of the esoteric aspects of the formulas.

Chapter 8 is devoted to home practice. It outlines a long-term program for the student making a deep commitment to this Kan and Li practice. While some aspects of diet and dream practice will be described in this chapter, more detailed discussion of these practices will appear in the next and last book in this series, Greatest Kan and Li.

1

Taoist History Related to the Greater Kan and Li Meditation

The Tao has ten thousand gates, say the masters, and it is up to each of us to find our own. ¹

KRISTOFER SCHIPPER, 1993

There are many practices or gates to the Tao, of which the Kan and Li Internal Alchemy is only one. However, no practice is truly isolated, and the practice of Internal Alchemy often includes teachings related to External Alchemy, religious Taoism, ritual, ceremony, magic, shamanism, herbs, dieting, and Chi Kung as well. While isolated pockets of these various traditions occurred simultaneously and in different geographical locations, much overlap and interchange occurs among them. Although any attempt to place the different sects in a linear order is artificial, this format is still useful for the novice reader wishing to gain early insight into the origins of the Universal Healing Tao formulas.

We hope that our effort to situate the UHT practices among the various traditions within Taoism will stimulate readers to embrace the historical aspects of the Taoist inner arts. Novices and advanced practitioners alike can vitalize their meditation practices by further researching and referring to the classics of Taoist thought.

The following list attempts to explore the major Taoist gateways to immortality, from the fourth century BCE up until the time of Bodhidharma.*1 Note that all the traditions probably have roots in shamanism and the pre-Han era, though those roots may be more or less evident in a given school. While individual schools may have prioritized specific practices, other methods were certainly used in conjunction.

Shamanism: Legendary Shaman Yu (Period 3000 BCE) (see fig. 1.1 below)

Philosophical Taoism: Lao-tzu and Chuang-tzu (Period 600–400 BCE)

Religious Taoism (Purification, Ceremony, and Magic): Zhang Dao-Ling (34–156 CE)

External Alchemy and the Great Clarity Movement (Taiqing Taoism): Wei Po-Yang (25-220 CE) and Ge Hong (283–343 CE)

Talisman Magic (Sacred Spirit/Ling Bao Taoism) : 400–700 CE

Internal Alchemy (Shanqing Taoism): Tao Hong-Jing (456–492 CE)

Herbal Medicine and Fasting: Tao Hong-Jin revises the Shen Nong Ben Cao Jing

Sexual Practices (The Arts of the Bedroom Chamber): Sun Nu Ching (200–500 CE)

Tao Yin and Chi Kung: Bodhidharma (500–600 CE)

Immortals: Chong Li-Chuan and Lu Dong-Pin (755 CE)

Complete Reality School (Quanzhen): Wang Chong-Yang (1113–1170 CE)

Dragon Gate Taoism (Longmen): Qiu Chu-Ji (1148–1227 CE)

The Universal Healing Tao System: Yi Eng (1867–1967 CE)

SHAMANISM

Legendary Shaman Yu (3000 BCE)

The shamanistic aspects of Taoism can be traced back to the early Chinese civilization that flourished approximately 3000 BCE. Like other similar traditions, Chinese shamanic practice involved invocation and dialogue with deities, the dream world, past and future worlds, the weather, the underworld, and the celestial realm. It was concerned with healing the practitioner and members of the community.

Unlike many other modern-day religions, however, the ancient shamanic aspects of Taoism permeate current practices. We see this in our journeys to the underworld and the stars in Kan and Li practice, in which we project our consciousness (the pearl) deep into the earth or out into space to interact with animals, planets, etc. (see chapters 5 and 6). In contrast to the still sitting meditations of modern UHT practice, at least some of these ancient shamanic journeys were achieved with dramatic whole-body experiences like incantations, drumming, mind-altering herbs, or dance. Eva Wong elaborates on the Path of Yu described in The Great One’s True Secret Essentials of Helping the Nation and Saving the People (Tai Shang Chu-Kuo Chiu-Min Tsung-Chen Pi-Yao).² Here, a dance follows a spiral that takes the practitioner on a star flight to the Big Dipper and Pole Star (fig. 1.2).

Fig. 1.1. The immortal shaman Yu riding a tortoise

The preoccupation with the Pole Star and Big Dipper persists into modern-day internal alchemical practice. However, the difference is that modern UHT practitioners access this altered realm through meditation in a still state. It is interesting to note, however, that many of the external physical aspects of ancient practice have passed into the martial arts: many UHT Tai Chi and Chi Kung forms spring from a reverence for the six directions, which includes the underworld and heavenly realms. In the Wu style Tai Chi form, the standard guard posture is also referred to as Seven Stars, which refers to the stars of the Big Dipper. Taoism is peculiar and wonderful in the way that it remains in contact with its historical shamanic origin.

Fig. 1.2. Path of Yu on a shamanic journey; the Spiral Dance and Flight to the Big Dipper

PHILOSOPHICAL TAOISM

Lao-tzu and Chuang-tzu

(600–400 BCE)

Taoism defined its quest for longevity and immortality in the Spring and Autumn Period (722–476 BCE), when philosophers such as Lao-tzu (fig. 1.3) and Chuang-tzu (fig. 1.4) provided a conceptual framework for this mystically based tradition. Even at this early time, scholars alluded to inner alchemical practice. Lao-tzu says:

Fig. 1.3. Lao-tzu (–600 BCE) leaving society on a water buffalo to further cultivate his chi and experience the unified state of mind

Can you nurture your souls by holding them in unity with the One? Can you focus your chi—your energy—and become as supple, as yielding as a baby?³

Here, Lao-tzu mentions the merging of the multiple aspects of self into a unity. In Kan and Li meditation, phenomena are divided into dualities that are collected into the houses of Kan or Li. The contents of these two houses are purified and then merged together into a unity. This unified state of mind is associated with a fetal or baby-like consciousness.

In his writings, Chuang-tzu referred to a Taoist practitioner who achieved a youthful state through the art of Bi Gu (avoiding the five grains). Bi Gu is often used as an ancillary practice to the Inner and External Alchemy practices.

Fig. 1.4. The philosopher Chuang-tzu (~400 BCE) told of immortals who ingested chi rather than food.

Far away on the mountain of Ku Yi there lived a spiritual man. His flesh and skin were like ice and snow. His manner was elegant and graceful as a maiden. He did not eat any of the five grains, but inhaled the wind and drank the dew.⁴

Chuang-tzu (whose given name was Chuang Chou) described consciousness in the unified state of mind with his famous butterfly parable.

Chuang Chou dreamed that he was a butterfly, flying about enjoying itself. It did not know that it was Chuang Chou. Suddenly he awoke, and veritably was Chuang Chou again. He did not know whether it was Chuang Chou dreaming that he was a butterfly, or whether it was the butterfly dreaming that it was Chuang Chou.⁵

In higher states of meditation, the identity of the observer becomes uncertain. Finally, the observer and the observed become one.

RELIGIOUS TAOISM

(PURIFICATION, CEREMONY, AND MAGIC)

Zhang Dao-Ling (34–156 CE)

Zhang Dao-Ling is credited with turning Taoism into a religion (fig. 1.5). Following an apparition and directive from Lao-tzu,⁶ Zhang Dao-Ling involved members of everyday society in rituals, public worship, and purification. This was in direct contrast to traditional Taoist masters, who taught their chosen adepts only and excluded the general public. Zhang Dao-Ling’s movement was initially called the Five Pecks of Rice, as each lay member was to make this as a donation. Later it was known as the Celestial Masters sect. The group used talismans and magic as legitimate methods of obtaining longevity and immortality. This sect survives today—particularly in Taiwan—and is called Zheng Yi (Orthodox Unity). Unlike the Inner Alchemy practitioners, Zheng Yi priests can marry and lead a nonmonastic lifestyle.

Fig. 1.5. Zhang Dao-Ling, founder of religious Taoism

Like the inner alchemists, the practitioners of religious Taoism aspire to the goal of immortality; however, the practices are oriented to what laypersons can achieve within a community. In religious Taoism, life span is prolonged through the establishment of merit, and adjudicated by a deity called the Director of Allotted Life Spans. The Three Death Bringers (Three Worms), which we will discuss several times throughout this text, report misdeeds to the Director of Allotted Life Spans.⁷ For a significant misdeed, one mark would be deducted, which is equivalent to shortening a life by three hundred days. For minor misdeeds, three days are deducted.⁸ In contrast, good deeds bestow merit: three hundred good deeds bring earth bound transcendence; twelve hundred good deeds result in celestial transcendence.

In the Universal Healing Tao system, good deeds come from virtue, which in turn comes from cultivating energies through Chi Kung and meditation practice. If you feel wonderful on the inside, then you naturally treat others well. In this way, UHT separates itself from other traditions that exhaust the adept by pushing merit performance with-out building the energy for it. Ideally, good deeds flow out spontaneously without expectation.

EXTERNAL ALCHEMY AND THE GREAT CLARITY MOVEMENT

Wei Po-Yang (25–220 CE)

and Ge Hong (283–343 CE)

External Alchemy refers to the discipline of refining earthly materials to create an elixir of immortality. Alchemical traditions based on this model flourished in Europe and the Arab world for several millennia. In China, the elixir was classically produced in a cauldron or canister (fig. 1.6). Cauldrons could be made of metal or clay; canisters—usually made of bamboo—were sealed in mud before being placed in a stove.

The ingredients were various stones that contained basic metals, usually in their oxidized form. When these gross metals were combined by the correct methods, they would transform into a higher grade metal. This higher grade metal then had the power to transform an adept’s health, conferring longevity and even immortality. The method called for the correct stones applied together in the correct order. This order derived from Taoist teachings on the creation theories of yin and yang, and the five elements.

Various formulas were passed down from master to student in both oral and written forms. Some of the best written classics on External Alchemy include the following texts: Scripture of the Elixirs of Great Clarity (Taiqing Jing), Scriptures of the Elixirs of the Nine Tripods (Jiudan Jing), and the Scripture of the Elixir of the Golden Liquor (Jinye Jing).

The table below shows the stones most commonly used in five-element alchemical formulas. Generally, the five stones would be fused to create the golden elixir. Some of the terms, stages, and descriptors have been simplified to help readers understand the basic concepts.

Fig. 1.6. Two examples of cauldrons and crucibles used to combine lead and mercury from raw stones to produce the golden elixir. One is an open, more classic diagram of a cauldron. The other shows a sealed type using yellow mud.

The next table shows how the golden elixir is produced according to the theory of yin and yang: purified and transformed cinnabar produces the metal mercury, and transformed lead produces silver. These two higher-grade metals are then magically fused via the invocation of planetary and mythical creatures. Their fusion produces gold as an elixir for ingestion. Various catalysts or additions such as blood, honey, mica, saltpeter, wine, or hair could be added to supposedly ensure efficacy.

The successful alchemy of the gross metals into a high-grade metal such as gold often required multiple firings over a protracted period of time; many also embraced the mysterious, and included rituals and invocations to ensure their potency. The efficacy of any given formula was reputedly related both to its correctness and also to how many years it took to prepare. If three years were taken to prepare, then this would confer good health. With six years of preparation, the formula would produce longevity, while nine years would enable immortality at an earthly level (see chapter 2 for further description of levels of immortality). Finally, some elixirs would be ingested over years rather than in one instant.¹⁰

Just to make the tradition more complex, External Alchemy was never carried out in isolation. Elixirs were only guaranteed if the appropriate ancillary practices such as meditation, fasting, and isolation in the mountains were employed.¹¹ Throughout history, skeptics have sometimes attributed the power of alchemy to the ancillary practices rather than the ingestion of the stone mixture.

Wei Po-Yang (25–220 CE) and Taiqing Taoism

Wei Po-Yang (fig. 1.7) was the author of the Triplex Unity (Can Tong Chi), likely to be the oldest book on alchemy. Although it prioritized External Alchemy, it still embraced meditation, isolation, sexual practices, and synchronization with nature for maximum benefit.

Fig. 1.7. Wei Po-Yang

The story of Wei Po-Yang is documented in Ge Hong’s hagiographies,¹² which describe how Wei Po-Yang and two disciples produced the Golden Elixir following years of preparation. He allegedly used a mixture of cinnabar and black lead in a crucible and sealed it with six and one mud. It was incubated and repeatedly heated (with the aid of bellows) over sixty days. The Golden Elixir that was thus created resulted from the union of pure yin (mercury from the cinnabar) and pure yang (silver from the black lead).

Wei Po-Yang then fed the supposed immortal elixir to his beloved dog (fig. 1.8). Unfortunately, the dog died. However, Wei Po-Yang explained to his two disciples that he would still ingest the elixir, as he had already devoted so much time to its preparation. Having given up fame and fortune in the world of mortal men, he explained to his students that he would be ashamed to return to society. He ingested the elixir and then apparently died. The depressed students went back to the village to prepare for his funeral. Upon their return, however, they found that Wei had not only revived but had ascended and become immortal!

Fig. 1.8. Wei Po-Yang with his cauldron and dog

Ge Hong (283–343 CE) and the Great Clarity Movement

Ge Hong (fig. 1.9) was an accomplished External Alchemy practitioner who achieved transcendence (immortal status). He has a temple named after him at Mt. Luofu in Zhejiang Province, where he carried out his work. Ge Hong also spent time in court as a clerk to the prime minister. Therefore,

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