Zhineng Qigong , Using Yishi (Pang Ming)

My Understanding of  Zhineng Qigong.  The mystery mystery of life life Zhineng Qigong turned up when I became interested in the great mystery of life itself. You know, all the way back to before what the scientists describe as the ig ang! the Taoist term is "u#i before it gi$es birth to  Tai#i  Tai#i ! in %enesis, %enesis, &The &The earth was was without form, and $oid! $oid! and darkness was on the face of the deep.'! the emptiness, sunyata described by the uddhists! what is describe by the (indus as before )hi$a the creator and destroyer created the physical world! what *ao T+e calls the beginning of the beginning. I had learnt from ckhart Tolle about the illusi$e world of the thinking mind, termed the world of -maya by the (indus, contrasting with the unadulterated and simple reality of -suchness, what the uddhist call -tathata. /lan "atts highlighted the limitation of the technology of the thinking process, which is only capable of what ckhart Tolle terms as -0b#ect consciousness lea$ing out -)pace consciousness. "e forget to reali+e that space is an essential function of the things that are in it.  You  You cant ha$e separate separate stars unless there there is space space separating them. liminate the space, and there will be no stars at all they are two aspects of a single continuum. /lan "atts writes of the thinking process as -)potlight consciousness instead of -1loodlight consciousness. In the natural e$olution of mankind, from the moment we learnt how to think before we acted, we somehow chose to specialise in the technology of separating reality into bits and pieces in order to appreciate it in a certain way.  To  To en#oy eating eating a chick chicken, en, you need need to cut cut it up into into pieces and ingest part by part, but the chicken comes whole. "e ha$e forgotten that.  The oneness oneness of being being  The oneness oneness of being being is a common common theme theme of many many wise men from all ages. ut that knowledge has some how slipped through the net of modern mans lifestyle, creating what %autama called -duhkha, suffering. -)uhkha means what is sweet and delightful and -duhkha means the opposite, the bitter and frustrating. "hich is caused by not ha$ing the complete $iew of being. 2ot seeing the entirety, the oneness in apparent di$ersity. ut they are only talking about it. Is there a way of  directly e3periencing and feeling the oneness and li$ing it4 Then e3planation becomes redundant, #ust like I

dont need to con$ince my son that there is infrared light interacting between the apparently separate remote control and the tele$ision set. (e is e3periencing it all the time. (e keeps changing channels with it5 (unyuan lun Zhineng Qigong based on (unyuan lun, hunyuan from the dictionary means prime$al chaos and lun is theory, seems to me to be the answer. My e3perience with 6igong is not e3actly new. I took my first lesson in tai#i when I was si3teen years old. My first feeling of the mysterious 6i was nearly twenty years ago, one and a half months into the 7ong#ing Qigong course I attended. Qi is real5 It can be felt like water in the swimming pool surrounding you, embracing you within and without. )o I knew that 6igong is a practical way of e3periencing the oneness of being that e$erybody has been talking about. (unyuan lun speaks of the hunyuan entirety theory, human hunyuan 6i theory, yishi theory, dao de theory and optimising life theory, which includes hunyuan medical treatment $iews.  The hunyuan hunyuan entirety entirety theory theory speaks of the oneness oneness of  e3istence! that the entire physical world came out of  hunyuan and that though there seem to be separate forms i.e. things that e3ist separate from each other, from a more fundamental perspecti$e, there is only an entirety, oneness. /n analogy is whether the organs of a human being are separate things within the body or together are one with the body. Increasing the magnification, can an indi$idual cell of the toe say &I am separate from another cell located in the head.' If you +oom out, then the same could apply to indi$idual humans as connected. If you +oom out further, the same applies to the solar system and the entire cosmos. Zhineng Qigong e3plains that hunyuan 6i was right there in the beginning of the beginning! is that which powers the initial creation and is still powering e$erything that e3ists in creation. The process of creation ne$er stopped, it is going on. Its like all electrical appliances which, despite differences in apparent outer forms and applications, are powered by electricity. ut 6igong goes one step further, that this energy can be fro+en into solid forms, seen by the human eye as things. /ll things are but different manifestations of hunyuan 6i and hunyuan 6i is ali$e, filled with intelligence and e$en wisdom. That is why 8rofessor 8ang called his new 6igong form Zhineng Qigong. Zhi stands for Zhi (ui, which means wisdom and 2eng stands for 2eng *i, capability.

dont need to con$ince my son that there is infrared light interacting between the apparently separate remote control and the tele$ision set. (e is e3periencing it all the time. (e keeps changing channels with it5 (unyuan lun Zhineng Qigong based on (unyuan lun, hunyuan from the dictionary means prime$al chaos and lun is theory, seems to me to be the answer. My e3perience with 6igong is not e3actly new. I took my first lesson in tai#i when I was si3teen years old. My first feeling of the mysterious 6i was nearly twenty years ago, one and a half months into the 7ong#ing Qigong course I attended. Qi is real5 It can be felt like water in the swimming pool surrounding you, embracing you within and without. )o I knew that 6igong is a practical way of e3periencing the oneness of being that e$erybody has been talking about. (unyuan lun speaks of the hunyuan entirety theory, human hunyuan 6i theory, yishi theory, dao de theory and optimising life theory, which includes hunyuan medical treatment $iews.  The hunyuan hunyuan entirety entirety theory theory speaks of the oneness oneness of  e3istence! that the entire physical world came out of  hunyuan and that though there seem to be separate forms i.e. things that e3ist separate from each other, from a more fundamental perspecti$e, there is only an entirety, oneness. /n analogy is whether the organs of a human being are separate things within the body or together are one with the body. Increasing the magnification, can an indi$idual cell of the toe say &I am separate from another cell located in the head.' If you +oom out, then the same could apply to indi$idual humans as connected. If you +oom out further, the same applies to the solar system and the entire cosmos. Zhineng Qigong e3plains that hunyuan 6i was right there in the beginning of the beginning! is that which powers the initial creation and is still powering e$erything that e3ists in creation. The process of creation ne$er stopped, it is going on. Its like all electrical appliances which, despite differences in apparent outer forms and applications, are powered by electricity. ut 6igong goes one step further, that this energy can be fro+en into solid forms, seen by the human eye as things. /ll things are but different manifestations of hunyuan 6i and hunyuan 6i is ali$e, filled with intelligence and e$en wisdom. That is why 8rofessor 8ang called his new 6igong form Zhineng Qigong. Zhi stands for Zhi (ui, which means wisdom and 2eng stands for 2eng *i, capability.

 Together  Together Zhineng Zhineng Qigong Qigong would mean mean de$eloping de$eloping ones ones wisdom and strengthening ones capabilities. It is a 6igong method for strengthening mans normal intelligence and de$eloping paranormal intelligence. (unyuan 6i  The 6igongs 6igongs perspecti$e perspecti$e is that that hunyuan 6i is the basic energy that powers life. "e normally define things as inanimate or animate. If it is inanimate it is not ali$e, but is a rock animate or inanimate4 /t the atomic le$el, the rock is comprised of  electrons and protons racing around nuclei! some describe this as $ibration, like the dancing of )hi$a. It takes form and disintegrates too. )o it is only a matter of perspecti$e. 1rom a normal human minds perspecti$e a rock is dead, the human ali$e and the world is full of  separate unrelated things. ut according to hunyuan theory, the world is one big energy e3change, a dance of  yin and yang not as opposing enemies but as complementing partners. Information 2ot only is hunyuan 6i the building blocks of e$erything that e3ists, it also e3ists in the dimension of non9things or the formless space in between things. In this realm of  the formless, there are again many aspects. 0ne of  these is 3in3i, Information. This is not unlike the information we associate with that which is captured by the written word or printed materials, pictures and sounds captured digitally or otherwise and those transmitted o$er the airwa$es like the internet, radio and satellite tele$ision, etc. In 6igong terms, there e3ists a much subtler form of  capturing, transmitting and recei$ing of Information between -things. Today I can hold up a piece of plastic that was cut in a certain way : I am talking about a ;< : and say it contains the Information of an entire encyclopaedia that you can retrie$e, and you know that is possible. / 6igong adept can hold up a personal item that belonged to a person who li$ed say a hundred years ago and can recei$e a lot of Information about that person. Unknown yet to modern science, such Information is being transmitted and recei$ed both consciously and unconsciously by humans and by other beings too.  Yishi  Yishi  Through  Through their 6igong 6igong practice, practice, the /ncient /ncient ;hinese ;hinese learnt that hunyuan 6i can be manipulated by yishi. The dictionary describes yishi as consciousness, mentality,

thought processes. / 6igong teacher ga$e me the following analogy= think of  hunyuan 6i as soldiers and yishi as the commander. If  your gongfu is weak, as in the army you are only a corporal, you can only command a s6uad of eight men. ut if your gongfu is strong, like a fi$e9star general, you can command the whole army to do as you wish. (e told me that persons of particularly high gongfu who li$ed in the past could lea$e behind $ery powerful Information. This seems to make some sense of the meaning of curses and blessings. Incidentally, that is also why in Zhineng Qigong we say, write and generally use -hun yuan ling tong so much, because there is a lot of good healthy Information attached to this slogan by the practitioners. There is energy attached to it if you know how to use it. /ll these are useful for us to understand a little bit more about why, despite apparent ad$ances in medical sciences, there seem to be an increasing number of  serious illnesses that modern medicines cannot cure. Modern medicine has become outdated /gain, a Zhineng Qigong teacher e3plained as follows. In the past, humans li$ed $ery close to nature and e$erything was basically $ery physical, from earlier hunting, nomadic life to a later more settled agricultural lifestyle. Medical care would probably be pro$ided by a -medicine man in the tribe for physical ailments like cuts and broken bones with remedies that were close to nature like herbs etc.  Then as we we progressed progressed in sophistication, sophistication, we learned learned how to mechanise and industrialise. )o medicine also progressed in a similar physical science way. /nd it was effecti$e5 )tudying the physical aspects of the body taught us a lot about how each part of the body functions. )o intelligent and cle$er ways were found to manipulate physics or chemistry for medical purposes.  They worked worked $ery well. well. 0ne good good e3ample e3ample is learning learning the techni6ue of immunisation, which sa$ed us from many $iral epidemics. ut man has progressed from there. Mans lifestyle has gone from the physical and industrial lifestyle to more and more of a mind9dominated, psychological e3istence. "e ha$e brought mental stress to new heights, which is the root cause of many -incurable sicknesses of the body in the eyes of modern medicine. "e ha$e de$eloped a lifestyle of competition based on fear, seeing the self as -me against others. 0ur society stri$es on creating discontentment. 2ew is good, old is

bad. 1irst is good, last is bad. >acing into the future because tomorrow will be better bet ter than t han today. today. Today Today doesnt count5 If I dont race ahead I shall be left behind. ombarded by media introducing new models of  all kinds of desirable things to own, e$en if you buy a new model of, say, a hand9phone today, you know that it is already outdated. Manufacturers probably ha$e newer models in the pipeline ready to be launched the ne3t day. )o instead of encouraging contentment and happiness, we breed discontentment, thinking that this is progress. 8eople were happier in the days when they were without tap water or e$en electricity at home. ;lothes were washed in common washing areas and drinking water probably was a distance away. ;ompare that with now when we li$e in such lu3urious material comforts when children scarcely teenagers ha$e hand9phones and e$en get to change them probably e$ery si3 months for -the latest features.  There is is a ;hinese saying : Zhi Zhu ;ang ;ang *e. "hen "hen one is contented, happiness happens often. ;ontentment is almost a dirty word these days. ;ontentment now means you are not progressing and if you are not progressing, you lag behind. )o mental stress adds up, causing 6i blockages and to3ic 6i accumulations in the body leading to health problems.  This is one interpretation interpretation of how diseases diseases like like cancer are formed in the first place. /s you can see, if you put the two, 3in3i and yishi, together you can guess what kind of harm that can do to the body. Modern medicine has become outdated. The current medical problems are no longer that of the physical or caused naturally but manmade mind9made. ;urrent medical $iew is that the body is like a machine with many parts, the kidneys as one part and the heart the other altogether unrelated part. *ike an engine that has a problem with its spark plugs, they could be replaced and the engine will operate as good as new. That is a mechanical $iew, which is outdated. 0n the other hand, Zhineng Qigong medical treatment takes the $iew of the body as a whole and acknowledges the effects of 3in3i and yishi on the bodys health and well being. This, unlike modern medical science, is more in sync with todays mind9made sicknesses. You #ust need to learn how to tune in to hunyuan 6i. Your yishi can command and manipulate it for good health and healing. ?in and 1a 6i  There are are a couple of terms here that that I would lik like e to

highlight. The first term is 3in means both mind and heart. ?in literally means heart. /ncient ;hinese belie$ed that the heart was the organ for thinking and so 3in was used as a term for the brain and the thinking process. It is common for a ;hinese person to point to their heart when saying -I think as much as they would say -I feel. 1or the "esterners, the mind thinks and the heart feels but for a ;hinese both thinking and feeling come from the 3in.  The ne3t is fa 6i. 1a 6i literally means emitting 6i. The 6igong practitioner mobilises his internal 6i outwards or mo$es the hunyuan 6i from the uni$erse, to act on a patient or an ob#ect. Zhineng Qigong practitioners do not use personal internal 6i for fa 6i but use e3ternal 6i @mainly the hunyuan 6i of natureA. Zhineng Qigong belie$es that fa 6i for healing others is part of the process of de$eloping ones gongfu. I would like to end here with the words of a elgian student when asked by ;hina Tele$ision how he felt about Zhineng Qigong. (e said &In the beginning, I thought that it was only a method for regaining health and well being, but now I feel that it is also a way for spiritual culti$ation, a way to e3plore the mystery of  life.' )amuel *au Introducing Yishi Using yishi is of utmost importance for Zhineng Qigong Using yishi is of utmost importance for Zhineng Qigong, the most important thing. "hy do we place the application of yishi as the top priority4 ecause when we first defined what 6igong is, we mentioned that 6igong is a practice and culti$ation of inner yishi so as to achie$e a healthy body and mind, raise the health le$el of the populace, e$entually be free of illness, ha$e healthy bodies, and ultimately open up to the realm of wisdom beyond the realm of the intellect. /chie$ing the same results without inner yishi practice cannot be called 6igong.  This is to say that in 6igong, the use of yishi occupies a $ery important position. )o we can go on to ask how, through the use of yishi, can one raise ones le$el of  health4 (ow it can allow a person to de$elop e$en higher human potential4 (ow can human potential be de$eloped through the e3ercise of yishi4  To answer these 6uestions, we must start from yishi itself. "e must start from the acti$ities of yishi. "hat effects does yishi ha$e4 "hat are the effects of 

particular practices using yishi4 $eryone needs to thoroughly understand all this. )o when we say -using yishi we are talking about using our attention and thoughts! it can also be called thought acti$ity. There could be a number of students asking= are we not going into idealism when we study yishi4 ecause in the past it was thought that yishi is the same as mental acti$ities! an inner acti$ity of the mind which it is impossible to study. I shall 6uote from the BCDE philosophical te3t published by the ;entral %o$ernment to e3plain this= &F In the past, not many studies were conducted on yishi. 1rom the studies conducted recently with 6igong and persons with paranormal abilities, yishi acti$ities ha$e $alidity. It is a sub#ect that is worth researching.' This points to the fact that e$en philosophical circles are beginning to research yishi acti$ities. 1urther, they recognise that it is a $alid and fundamental topic to look at the effect of  yishi acti$ities on matter. It has indeed been emphasised that this sub#ect is worthy of particular effort. )o as students of 6igong, when we discuss the relationship between yishi and its effect on matter, or e$en the further step that yishi itself is a type of  matter, there should be no hesitation. $en our ;entral %o$ernment has confirmed this in its publications. The 6uestion of how this philosophical approach will de$elop will be for philosophical circles to tackle. "e are concerned only with understanding things from the 6igong perspecti$e. )o lets approach this from the high realm and perspecti$e of 6igong. 1rom the position of 6igong look at yishi and ask why it could ha$e such a big influence on humans. I must first say to students, the use of yishi is not something that only 6igong practitioners can do but it is in fact used by ordinary people too. In fact it can ha$e a big effect on the entire acti$ity of life itself. )o we shall talk about this topic= yishis effect on life acti$ities.  Yishi itself is a special high9le$el mental acti$ity a$ailable to humans. It is built upon the acti$ities of the brain cells. It is formed through the process of human de$elopment, a high9le$el sensory acti$ity. 8resent medical studies and psychological studies recogni+e that yishi has a controlling effect or a commanding effect on our entire life acti$ity. "hen we look at it from the higher perspecti$e of 6igong, it is not as simple as that.  There are e$en more le$els of effects that yishi can

ha$e on life acti$ities. ;hapter 0ne  The first aspect of yishi= the effect of yishi on life acti$ities.  Yishi can change the strength le$el of a persons inner body 1irstly, yishi can change the strength of a persons body.  To re9state this, yishi can change the strength le$el of a persons inner body.  That is to say, through employing yishi one can increase or decrease ones bodily strength. )ome of you may feel that there is something not right about this statement that originally there was strength in the body but that through the acti$ity of yishi, that strength diminished. 0r $ice $ersa, originally there was little strength but through the acti$ity of yishi, strength increased. (ow can that be4 ;an the state of the mind change a persons strength4 This doesnt sound logical but there are many e$eryday life occurrences showing it to be so. /n ordinary person @GA /n ordinary person, when their mind is highly concentrated, can increase their bodily strength. There is a common term, #i #ing, urgent power. "hen we become an3ious, we e3perience a big surge of strength. /n action or acti$ity that could not normally be done becomes possible when a wa$e of an3iety occurs. This occurrence usually happens in emergency situations. Under normal circumstances one is not too an3ious, so such occurrences do not usually happen. ut during the times before *iberation, these things happened more often. I remember in my home, aoding eal sickness or phoney4 If it was not sickness, is it possible a grown man would be groaning in pain, unable to eat, losing weight to become a skeleton4 If it was a sickness, what kind of sickness4 (is sickness was a stone in the stomach coupled with an ulcer. ut it DC shouldnt ha$e produced such symptoms. It could be painful, but not so serious and not with $omiting nor such a drastic drop in body weight. "here did the pain and $omiting come from4 1rom the sentence= &You are about to die, three months is too much, I gi$e you one or two months'. That sentence caused him to $omit upon reaching home. )o this is a case of mental effects changing a minor illness into a serious illness, and then mental effects leading from serious illness to a reco$ery to normal health again. It is cancer or not4 I shall tell you about another case that I encountered in BCE9J. "e had an old comrade at our unit who was a nice man. (e went for an 39ray of the lung and it showed a shadow. The cause could ha$e been some kind of  infection so he was gi$en antibiotics for o$er forty days,

but these did not ha$e any effect on the shadow. )o the doctors considered the possibility of it being cancerous. ight now we could do one.  You can think of a family member at home who is sick, who is not present, or e$en someone who is also present here. )ay they ha$e a tumour! you could think that the

tumour has disappeared. Through the strength of the 6ifield, the tumour can disappear. This will be effecti$e e$en if the person is ten or two hundred miles away. "e BLK ha$e done this e3periment each time we hold a course.  You #ust think of the patient! they do not ha$e to know about it. )omeone may ha$e pain in their leg and cant e$en mo$e it. You think for the leg to be well, not painful any more, back to normal! think that way and it will become normal. "e ha$e a 6ifield here, and adding your yishi to it, the Information is sent to the patient and produces the effect. "hy doesnt this happen normally4 You dont practice and you dont ha$e the 6ifields help. (ere we ha$e the 6ifield, plus now that you know how to use yishi, you know how to manipulate 6i and so produce an effect. I remember a case in Tangshan! no, in Qing (uang