Sifu Wong Kiew Kit studied and taught the arts of the legendary Chinese Shaolin Monastery for 30 years, training more than 8,000 students from different countries during this period.
He is known as the fourth generation successor of the legacy of the Venerable Monk Jiang Nan and as the Grand Master of the Wanam Shaolin Institute for the study of the arts of Kung Fu and Qigong.
In 1997, at the Second World Congress on the Art of Qigong in San Francisco, Wong Kew-Kit received the Qigong Master of the Year prize.
And his books, dedicated to the martial arts of the Shaolin Monastery and Buddhism, became popular among readers all over the world.
Books (4)
Kung Fu Art of Shaolin Monastery
This unique and exciting book, written by one of the most famous and experienced masters of Chinese martial arts, is a practical and comprehensive guide to learning the world of kung fu and all other arts of the legendary Shaolin Buddhist monastery.
It describes in great detail how, with the help of ancient invaluable knowledge, we can gain qualitatively new physical health, cheerfulness and spiritual wisdom.
The book is intended for a wide range of readers interested in martial arts, health gymnastics, ancient philosophy, religion and medicine of China.
The art of qigong
This book is for those who want to be healthy physically and spiritually. The centuries-old experience of Chinese traditional medicine has been embodied in a simple but powerful practical system of health-improving gymnastics - qigong.
Her virtues are innumerable: youth and longevity, the inner strength of martial arts and miraculous consciousness.
Qigong gymnastics is especially useful for those who do not have the opportunity to devote much time to physical education and sports. The methods and exercises given in the book increase vitality and help in work and creativity.
Tai Chi Chuan. A complete guide to theory and practice
Tai Chi Chuan is one of the most famous “internal” styles of Chinese martial arts. This is a rhythmic gymnastics that allows you to achieve harmony between the body, mind and energy of the universe, but in addition, Tai Chi Chuan provides the opportunity for real self-defense in battle.
The book is intended for both beginners and those who want to improve their skills.
Zen Encyclopedia
Those who strive for spiritual perfection bring their souls to the altar of Zen. The great master Wong Kyu-Kit has a true understanding of Zen, which allows him to explain with utmost clarity in this fascinating book the principles and practice of the ancient art that lies at the basis of all great works of culture, expressing the mystical essence of civilization itself.
But, in addition to educational value, the book has invaluable practical value, since it contains tips and exercises that help strengthen the spirit and physical health, which is so necessary in everyday life.
Reader comments
Valery/ 04/2/2020 Good afternoon everyone! Can anyone tell me how I can contact the master directly or through someone else. I have been practicing qigong for many years and I understand that only he can help me treat my daughter. Thanks in advance everyone. My email [email protected]
Guest/ 02/13/2020 this master also has a book “Qigong and Health”
Alexander O/ 06/13/2019 For a moment, I am a qigong instructor with 10 years of experience. Studied live from various Masters.
Sergey/ 06/13/2019 Alexander Oh, nothing personal, but you are ignorant. I saw the master live many times and trained with him. The way he looks and what he can do, and especially what and how much he knows, speaks differently.
Alexander O/ 05/23/2017 I watched a video with him. Qi does not pass through the channels - ordinary gymnastics. We saw how a cat moves or a bear - a flowing step. Here locked and shackled. Well, what kind of master is he? He's just a successful, narrow-eyed businessman - there are many like him.
Boogeyman/ 03/20/2017 "The Art of Qigong" is an excellent book for introducing yourself to qigong and laying the foundation. The exercises are simple and effective.
Alexander/ 12/9/2014 I consider myself the most satisfying mere mortal! The art of qigong by Wong Kyu-Kit is good at tuning the spirit. After two weeks of training, I got a good shake in the “moon raising” exercise, I was in shock. the movements were sharp, amplitude and independent of my consciousness or desire, after another week in the same exercise I began to see different contrasting colored shapes, and even these shapes formed into matrices, it was not always possible to remember everything, consciousness seemed to leave you for a moment a few seconds, I won’t describe everything that happened for some reasons, soon I had the opportunity to communicate with a qigong master of another school. he told me, “in a short time you have achieved a lot, but you need to stop doing this, people have been coming to this for years, your achievement is tantamount to going into space without a spacesuit.” Of course, his words influenced my consciousness as a catalyst. Probably the best decision would be to go to Taiping, Asia Minor, to WON QUITE and ask him these questions.
Dmitriy/ 11/20/2014 I read a lot of books on Wushu. I thought Won Q Keith was the coolest
Tilek/ 02/11/2013 I am very much a master. His words always inspire me and I consider him my teacher, although I am not a direct student. I would like to download all his books where can I find them?
Oleg/ 04/23/2012 “The Art of Qigong” is an excellent book, practicing it without a mentor, I was able to master the technique well and discovered, as they say in the People’s Republic of China, “special abilities” about a month after the start of classes. I also advise you to read and master the continuation of the same technique based on the book by the same author, “Qigong and Health” (this will only benefit you). Good luck!
Alexei/ 01/28/2012 Hello dear MASTER! I have been practicing Taijitsuan for 15 years. And I am grateful to your books, but I would like an old complex with a sword, a classical pole. Can I find it on your websites? I thank you very much for your books!
Albert/ 10.17.2011 Large collection of books on Qigong and Taoism (123 books): http://rutracker.org/forum/viewtopic.php?t=3777003
Alexander/ 05/16/2011 magnificent books, low bow to Master Won Q Kit
a common person/ 01/30/2011 I will say the opposite, keep busy and don’t be afraid of anything, it’s not dangerous just not to live, nothing is dangerous for a dead person, he’s already in the grave.
Only on the path is the path realized.
Won Q Keith
Art of Qigong
PREFACE
This book is for those who want to be healthy in all respects: physically, emotionally, mentally and spiritually. Here are techniques and exercises that will increase your vitality, thanks to which you will achieve great success in work and creativity. You will always enjoy purity of thoughts and freshness of consciousness and find peace of mind. Qigong will give you all this.
Qigong is the esoteric art of mastering energy. The book reveals esotericism, the mysterious becomes simple and understandable. No preliminary preparation is required: all concepts and concepts are described in the language to which Westerners are accustomed. Gradually, step by step, you will become familiar with all the important concepts of this art, and at the end of the book you will learn about the most difficult ones.
This work describes the following important sections of qigong:
History, philosophy and field of activity of qigong;
Qigong for health and longevity;
Implications for sports, sex and youth;
Inner Strength of Martial Arts;
Training of miraculous consciousness;
The highest achievements of qigong.
The book discusses qigong in great detail. Therefore, you can select only those chapters that are interesting or useful to you, and read the rest later. You can only read for pleasure. Due to cultural, philosophical, and other considerations, some readers will find other descriptions implausible, even impossible. However, most of the examples have been tested by my students and myself. Examples that go beyond conventional knowledge are borrowed from great teachers and famous masters. However, I ask that you do not take anything written here on faith, relying only on the authority of the source. Practice the proposed principles and exercises by trying to understand them, and evaluate the merits of the principles and techniques only after careful testing.
It should be noted that qigong is not so much an intellectual discipline as a practical one. It is not enough to just read and understand the essence of qigong (although this is useful in itself). Anyone who wants to appreciate and use art to its fullest must practice. When mastering any business, practice is necessary. So, to learn to play the piano tolerably, it takes several months. It will also take several months for your child to learn to dress himself. Therefore, it is unrealistic and unreasonable to expect mastery in Qigong, as in any other art, without proper training.
The art of qigong is not religious. You can do it without fear of offending any religious beliefs. At a higher level, the art of qigong acquires spirituality and goes beyond the physical. However, many people exercise and get great benefits only from training the physical body, leaving aside the emotional, mental and spiritual aspects.
The exercises are carried out in stages, but there is no need, and I do not recommend doing them all at once. Practice has shown that the best results are achieved when practicing one technique for several months. If you wish, you can sometimes perform several exercises from a different complex for variety. After devoting several months to studying a specific technique, you can move on to another.
The explanation of qigong exercises is given in such a way that the reader can practice the book independently. However, for a beginner, it would be very helpful to find an experienced instructor. Moreover, it is not necessary that the instructor master the qigong style described in the book. A good knowledge of at least one style gives an understanding of the general principles of art. If you couldn’t find an instructor, then you need to practice more patiently and carefully, but without false fears and hesitations.
The ancient Chinese, like other great nations, did not isolate knowledge. Thus, many scholars and qigong masters were also poets. They often presented the results of their work in poetic form. Many of the quotes given here were originally poems; I did the translation myself. If you don't find them poetic, that's because of my translation, not the quality of the original. In some cases, the original word order and syntax are changed for the sake of rhyme and meter, but the underlying meaning is retained. In my opinion, truthfulness and beauty can and should coexist.
I am convinced that by devoting myself to qigong, I made the only right choice in life. I hope to convince you to devote yourself to qigong. I enjoyed every minute of working on the manuscript. I hope you enjoy reading and get the most out of the book.
WARNING
The qigong techniques are explained clearly and systematically, but neither the author nor the publisher accepts responsibility for any harm or undesirable consequences that may arise from reading this book or performing the exercises described here. The responsibility lies entirely with the reader.
However, there is no need to worry too much. Except for high-level techniques, where special precautions are given, proper Qigong practice is safer than walking.
PART ONE. HISTORY, PHILOSOPHY AND SCOPE OF QI GONG
CHAPTER FIRST. THE WONDERFUL WORLD OF QIGONG
The source of life, birth and change is qi. Everything in heaven and on earth obeys this law. On the periphery, qi embraces the universe; within, qi gives rise to everything.
“Ney Tsain”
SOME INCREDIBLE STORIES
“Let's go get the ball, children,” said Ramnam, turning to his grandchildren. No one, looking at the energetic Ramnam, would have guessed that just a year ago this kind grandfather had serious heart problems. So serious that his doctors doubted whether the old man would walk again.
Charming young teacher Sharifa knelt down and took a slow, deep breath. Suddenly, with the speed of lightning, she struck the brick with her hand. It was the brick that broke, not her fragile hand. When the loud applause died down, one of the spectators was surprised: “How did she do it? She has such gentle hands!”
When talking with Qing, a high-ranking government official, some felt bewilderment, others - admiration. He often answered a question before it was asked. “How do you do this?” - they asked him. “I read the question in your head,” he answered with a smile.
The events described occurred at different times, but they have something in common - both Ramnam, Sharifa, and Qing studied qigong from me. Their energy or abilities arose from practicing this wonderful art.
REVEALING SECRETS
It is not surprising that many readers have never heard of qigong - the ancient art was kept in strict confidence twenty years ago.
We often treat an unknown object with suspicion and distrust, despite the fact that other people were able to appreciate it. This remark is extremely relevant when considering the practice and philosophy of qigong. Some may not realize the full depth of the wisdom of the East and feel shocked when they come into contact with it. They should refrain from automatically recognizing the way of thinking and behavior patterns of another culture that is alien to them as impossible or absurd and try to understand the customs of another people.
THE ART OF ENERGY DEVELOPMENT
Qigong is the art of developing energy, especially for health, inner strength and mind training. In Chinese, energy is called “qi”.
Qi is the same energy that allows you and me to walk and talk, work and play, philosophize and observe, that is, do everything that is necessary for a full life. The energy that turns the meal you just ate into flesh and bones is also qi. It moves the necessary muscles when you smile; defeats hostile microorganisms attacking your body; transmits impulses from the brain to various organs and tissues and performs countless other processes within the human body. We don't realize it, but it is what sustains life on this planet.
This book is for those who want to be healthy in all respects: physically, emotionally, mentally and spiritually. Here are techniques and exercises that will increase your vitality, thanks to which you will achieve great success in work and creativity. You will always enjoy purity of thoughts and freshness of consciousness and find peace of mind. Qigong will give you all this.
Qigong is the esoteric art of mastering energy. The book reveals esotericism, the mysterious becomes simple and understandable. No preliminary preparation is required: all concepts and concepts are described in the language to which Westerners are accustomed. Gradually, step by step, you will become familiar with all the important concepts of this art, and at the end of the book you will learn about the most difficult ones.
This work describes the following important sections of qigong:
History, philosophy and field of activity of qigong;
Qigong for health and longevity;
Implications for sports, sex and youth;
Inner Strength of Martial Arts;
Training of miraculous consciousness;
The highest achievements of qigong.
The book discusses qigong in great detail. Therefore, you can select only those chapters that are interesting or useful to you, and read the rest later. You can only read for pleasure. Due to cultural, philosophical, and other considerations, some readers will find other descriptions implausible, even impossible. However, most of the examples have been tested by my students and myself. Examples that go beyond conventional knowledge are borrowed from great teachers and famous masters. However, I ask that you do not take anything written here on faith, relying only on the authority of the source. Practice the proposed principles and exercises by trying to understand them, and evaluate the merits of the principles and techniques only after careful testing.
It should be noted that qigong is not so much an intellectual discipline as a practical one. It is not enough to just read and understand the essence of qigong (although this is useful in itself). Anyone who wants to appreciate and use art to its fullest must practice. When mastering any business, practice is necessary. So, to learn to play the piano tolerably, it takes several months. It will also take several months for your child to learn to dress himself. Therefore, it is unrealistic and unreasonable to expect mastery in Qigong, as in any other art, without proper training.
The art of qigong is not religious. You can do it without fear of offending any religious beliefs. At a higher level, the art of qigong acquires spirituality and goes beyond the physical. However, many people exercise and get great benefits only from training the physical body, leaving aside the emotional, mental and spiritual aspects.
The exercises are carried out in stages, but there is no need, and I do not recommend doing them all at once. Practice has shown that the best results are achieved when practicing one technique for several months. If you wish, you can sometimes perform several exercises from a different complex for variety. After devoting several months to studying a specific technique, you can move on to another.
The explanation of qigong exercises is given in such a way that the reader can practice the book independently. However, for a beginner, it would be very helpful to find an experienced instructor. Moreover, it is not necessary that the instructor master the qigong style described in the book. A good knowledge of at least one style gives an understanding of the general principles of art. If you couldn’t find an instructor, then you need to practice more patiently and carefully, but without false fears and hesitations.
The ancient Chinese, like other great nations, did not isolate knowledge. Thus, many scholars and qigong masters were also poets. They often presented the results of their work in poetic form. Many of the quotes given here were originally poems; I did the translation myself. If you don't find them poetic, that's because of my translation, not the quality of the original. In some cases, the original word order and syntax are changed for the sake of rhyme and meter, but the underlying meaning is retained. In my opinion, truthfulness and beauty can and should coexist.
I am convinced that by devoting myself to qigong, I made the only right choice in life. I hope to convince you to devote yourself to qigong. I enjoyed every minute of working on the manuscript. I hope you enjoy reading and get the most out of the book.
WARNING
The qigong techniques are explained clearly and systematically, but neither the author nor the publisher accepts responsibility for any harm or undesirable consequences that may arise from reading this book or performing the exercises described here. The responsibility lies entirely with the reader.
However, there is no need to worry too much. Except for high-level techniques, where special precautions are given, proper Qigong practice is safer than walking.
PART ONE. HISTORY, PHILOSOPHY AND SCOPE OF QI GONG
CHAPTER FIRST. THE WONDERFUL WORLD OF QIGONG
The source of life, birth and change is qi. Everything in heaven and on earth obeys this law. On the periphery, qi embraces the universe; within, qi gives rise to everything.
“Ney Tsain”
SOME INCREDIBLE STORIES
“Let's go get the ball, children,” said Ramnam, turning to his grandchildren. No one, looking at the energetic Ramnam, would have guessed that just a year ago this kind grandfather had serious heart problems. So serious that his doctors doubted whether the old man would walk again.
Charming young teacher Sharifa knelt down and took a slow, deep breath. Suddenly, with the speed of lightning, she struck the brick with her hand. It was the brick that broke, not her fragile hand. When the loud applause died down, one of the spectators was surprised: “How did she do it? She has such gentle hands!”
When talking with Qing, a high-ranking government official, some felt bewilderment, others - admiration. He often answered a question before it was asked. “How do you do this?” - they asked him. “I read the question in your head,” he answered with a smile.
The events described occurred at different times, but they have something in common - both Ramnam, Sharifa, and Qing studied qigong from me. Their energy or abilities arose from practicing this wonderful art.
REVEALING SECRETS
It is not surprising that many readers have never heard of qigong - the ancient art was kept in strict confidence twenty years ago.
We often treat an unknown object with suspicion and distrust, despite the fact that other people were able to appreciate it. This remark is extremely relevant when considering the practice and philosophy of qigong. Some may not realize the full depth of the wisdom of the East and feel shocked when they come into contact with it. They should refrain from automatically recognizing the way of thinking and behavior patterns of another culture that is alien to them as impossible or absurd and try to understand the customs of another people.
THE ART OF ENERGY DEVELOPMENT
Qigong is the art of developing energy, especially for health, inner strength and mind training. In Chinese, energy is called “qi”.
Qi is the same energy that allows you and me to walk and talk, work and play, philosophize and observe, that is, do everything that is necessary for a full life. The energy that turns the meal you just ate into flesh and bones is also qi. It moves the necessary muscles when you smile; defeats hostile microorganisms attacking your body; transmits impulses from the brain to various organs and tissues and performs countless other processes within the human body. We don't realize it, but it is what sustains life on this planet.
"Zen Encyclopedia"
(chapters 1-12)
Wong Kyu-Kit studied and taught the art of the legendary Shaolin Monastery for more than 30 years, raising about 2,000 students and followers during this time. He is known as the fourth generation successor of the legacy of the monk Jiang Nan and as the Grand Master of the Shaolin Kung Fu Research Institute. He has written many books on oriental arts and philosophy, including the bestsellers “The Art of Qigong” and “The Art of Kung Fu of the Shaolin Monastery.” In the book The Zen Encyclopedia, Great Master Wong Kyu-Kit explains the principles and practice of Zen as clearly as can only be expounded by one who has a true understanding of the subject. He traces the historical development of Zen from its origins in India, its flowering in China, to its spread and unprecedented popularity in Japan and Vietnam. The Master shows that Zen lies at the basis of all great works of art and culture, expressing the mystical essence of civilization as such. Wong Kew-Kit teaches how Zen can be used to: learn concentration, develop intuition, and maintain emotional balance; resist chronic and hereditary diseases; come into contact with the reality of the cosmos and achieve complete enlightenment. Wong Kyu-Kit illustrates his points with ancient texts, parables and koans, including the most revered in Zen, the Platform Sutra. The author draws attention to a series of exercises that allow you to evaluate yourself spiritually and gain experience for everyday life, as well as improve your overall physical condition. Whatever your religion, Zen Encyclopedia CHAPTER 1 WHAT IS ZEN Meditation, Cosmic Illumination, Cosmic Reality
The practitioner can experience a glimpse of cosmic reality in a moment of inspiration and spiritual awakening.
STRANGE STORIES Let's start with stories that will give an idea of some interesting aspects of Zen [Ch. Chan]: One day Linji, who later founded the Linji (Jap. Rinzai) school of Chan Buddhism, was sleeping on a bench in a monastery. His teacher Hyangbo knocked on the bench to wake up Linji. Opening his eyes, the student just looked at the teacher and fell asleep again. Hianbo decided to look for the senior monk and found him contemplating in the hall intended for this purpose. The teacher approached the monk and said: “That guy on the bench really practices Chan, but what nonsense are you thinking about?” A certain monk turned to Zhaozhou with the following words: “I have just arrived at this monastery. Give me some guidance." Zhaozhou asked. “Have you already eaten stew today?” The monk replied: “Yes, I ate.” Zhaozhou said, “Then go and wash your cup.” At that moment the monk began to see clearly. One day, the Fourth Chan Patriarch Daoxin (Japanese: Dosin, 580–651) went to Niutuoshan Mountain to visit the Chan teacher Fazhun. Fazhun achieved such holiness that his hut was guarded by tigers and wolves, and birds brought him flowers every day. Daoxin, seeing [traces of] wolves and tigers around the hut, got scared and raised his hands. The Chan teacher Fazhong saw this and said, “Are you still familiar with this [feeling of fear]?” ["What do you mean?" - the Fourth Patriarch asked in response. Fazhong did not know what to answer.] Later, when Fazhong went to the hut [to prepare tea], Daoxin wrote the character “Fo” (“Buddha”) on the [opposite from him] seat. Fazhun returned and was about to sit down when he saw the hieroglyph “Buddha” on the seat. Considering that sitting on the Buddha was impious and disrespectful, he never sat down. The fourth patriarch said, laughing. “So you also know this [feeling of fear]!” And at the same moment Fazhun woke up and achieved enlightenment. After that, he no longer saw wild animals coming to him to guard his hut, birds flying in, bringing him flowers. Many people interested in Zen are puzzled by stories like this. And yet it should be noted that these are not at all meaningless charades, not a play on words. Although Zen itself has a healthy sense of humor, all the characters in the stories told are completely serious. But then why is it that what the senior monk thinks about is nonsense, but Linji actually practices Zen? What does washing a bowl of stew have to do with awakening Zen? What did the questions of Daoxin and Fazhun mean and why did animals and birds no longer appear to Fazhun after his enlightenment? But I hope that this book, unlike other books on Zen that often surprise you with such puzzling questions, will allow you to understand and even experience for yourself what Zen is. THREE MEANINGS OF ZEN Why is it so difficult to understand Zen? One reason is that people are unaware of the existence of at least three related but distinct meanings of Zen, as Christmas Humphreys argues. Zen is the Japanese pronunciation of the Chinese word Chan, which in turn is a transcription of the Sanskrit word dhyana, more precisely, from Pali - jhana. “This is the grassroots meaning of the term,” explains Humphreys. In the highest sense, it points to the Ultimate Absolute or Supreme Reality, “which is beyond words.” The middle meaning expresses the mystical experience of this Absolute - "a flash of comprehension, beyond time and beyond the limitations of individual consciousness, the Ultimate, from which, as we know, the whole world is derived." This mystical experience is usually called awakening, otherwise y in Chinese and satori or kensho in Japanese [Chinese]. jian xing]. Interestingly, the Chinese word y can be pronounced in four different tones, giving over fifty meanings! U, meaning “awakening,” is pronounced in the fourth tone. Another meaning of y, often found in Buddhism, corresponds to “emptiness [absence]” when pronounced in the second tone. These three meanings of Zen are closely related. Meditation, the "lower" meaning, is the indispensable path in achieving direct experience of the Supreme Reality, the "higher" meaning [Zen]. In the process of learning meditation to comprehend the Supreme Reality, the practitioner can experience the insight of the Cosmic Reality in a moment of inspiration and spiritual awakening, and this constitutes the “mean” meaning of Zen. In this book we will explore all three meanings of Zen. The above stories of Zen, called gynan (Japanese koan) in Chinese - records of the awakening of Zen masters - show respectively the lower, middle and higher meanings of Zen. The word "Zen" is also used as a shorthand for Zen Buddhism, which is the main focus of this book. Moreover, there are other ways of classifying Zen. The modern Chinese Zen master, Venerable Hui Gyang, mentions 19 types of Zen. Taking into account Humphreys's instructions, we can, at our discretion, divide Zen (in all its three meanings) into the following categories: 1) Zen of Zen Buddhism (aka Zen of sudden enlightenment); 2) Zen of Hinayana (aka Theravada) Buddhism, 3) Zen of Mahayana and Vajrayana Buddhism; 4) non-Buddhist Zen; 5) perverted, vulgar (debased) Zen. The first three categories that make up Buddhist Zen are described in this chapter, non-Buddhist and vulgar Zen are covered in the next chapter. Within these categories are described the various esoteric methods by which some masters practice and achieve Zen. It should be noted that such advanced meditation methods are provided to the reader for general information only and not for self-practice. Until readers have passed the initiation stage or are under the tutelage of a mentor, they are strongly advised not to resort to the methods described in chapters one and two on their own - incorrect practice can lead to serious and painful consequences. But other methods described here, unless otherwise noted, are quite safe.
THREE CATEGORIES OF BUDDHIST ZEN Zen of sudden enlightenment From all the variety of Buddhist Zen, Zen Buddhism stands out in that here Zen is the shortest path to achieving insight into the Cosmic Reality. There are three main types of Buddhism: Mahayana, Hinayana and Vajrayana. Zen Buddhism is one of the leading schools of Mahayana Buddhism. Currently, Hinayana Buddhism is called Theravada, although historically Theravada was one of many Hinayana schools. Vajrayana branched off from Mahayana. Within Zen Buddhism itself there are many ways to achieve insight into the Cosmic Reality, or, in Zen terms, y or satori. For convenience, all these paths can be divided into the Zen [chan] of the Tathagatas [Thus Coming, otherwise the Perfect One] and the Zen [chan] of the patriarchs, i.e., into two main approaches to meditation [on the path] of achieving enlightenment. The term "Tathagata" in Sanskrit means "suchness", or zhu lai in Chinese. The European reader is probably closer to the words “Highest Reality”. The Tathagata is also usually associated with the Buddha himself. Thus, Thus Come Zen Zen refers to the type of meditation commonly taught in most Buddhist schools and bequeathed by the Buddha himself. The Zen of the Patriarchs, on the other hand, is a form of meditation bequeathed by Bodhidharma, the first patriarch of (Chinese) Zen Buddhism. Readers who cherish the Buddha, but who would like to practice the Zen of the Patriarchs rather than the Zen of Thus Come One, will be pleased to know that the Zen of the Patriarchs also has its origins in the Buddha. As you will learn in later chapters, the Buddha transmitted Zen to Mahakashyapa, who in turn transmitted it through 28 Indian patriarchs to Bodhidharma, who brought it to China. In Thus Come Zen itself, the emphasis is on achieving [the state of] single-pointedness of mind through concentration and contemplation. This is the type of meditation that is usually described in Buddhist sutras and which is sometimes called “meditation within the tradition.” In the Zen of the Patriarchs, the emphasis is on merging with emptiness through emptying the mind. This type of meditation is usually absent from the sutras and is therefore often called “meditation outside the tradition.” Moreover, it is characterized by such figurative expressions as “the eye of dharma” and “the seal of the mind.” The Zen of the patriarchs (in this case meaning the Zen of the inspired flash of awareness [of the Cosmic Reality]) is transmitted from heart to heart. The following gyongan shows some features of both Zen, and the patriarchs, and Thus Comes. The Chan teacher Yangshan, wanting to test how well the Chan master Zhixian could express his understanding of Chan in words, asked him about it. Xiangyan Zhixian answered him [saying gatha]: “Last year I was poor without being truly poor. Now I am poor so that I am truly poor. [Last year I was poor, but I had a place to stand! This year I am poor and have nowhere to stand!]” Yanshan, hearing this, said, “Brother! I admit that you have penetrated deeply into the Chan of the Thus Coming One, but as for the Chan of the patriarchs, you haven’t even entered its gate yet, have you?” Then Xiangyan Zhixian said another gatha: “I have an organ that can look at the beauty. If you don’t understand the meaning of this, then don’t tear me away from my dreams anymore.” Hearing this gatha, Yanshan was very happy and immediately went to inform their Chan teacher Guishan about everything, telling him “Oh, how wonderful this is! Our brother Zhixian also awakened and entered the gates of the Chan Patriarchs.” Were they really talking about a beauty? When Zhixian said that he was poor without being truly poor, he meant that he was empty without being truly empty, that he had renounced his own self, but not from the world of sensory existence. In other words, he realized that his "I", otherwise the ego, was an illusion, but he continued to believe that the phenomena [of the surrounding empirical world] were real, although they existed only for moments. When Zhixian said that he was now poor so that he was truly poor, he believed that he was devoid of everything, empty, free from attachment both to his own “I” and to the phenomena [of the empirical world]. In other words, he realized the illusion of both his own “I” and the world of sensory existence. This state is achieved gradually, through the meditations commanded by the Buddha. Zhixian achieved the Zen of Thus Come. If the Zen of the Thus Come One emphasizes the acquisition of the body of the Supreme Reality, then the Zen of the patriarchs emphasizes its manifestations. When Zhixian said that he has an organ, he meant his mind or consciousness through which he can demonstrate his organic unity with the Supreme Reality Thus Thus, by the very use of his organ to look at the beauty, he indicates that his consciousness and the Cosmic Reality - which show the manifestation and essence of the same Ultimate Absolute - are nothing other than a single organic whole. This is Zen patriarchs, which is achieved suddenly. In the Zen of the Patriarchs itself, there are two main Zen practices, namely, the Zen of silent enlightenment (Mo-Zhao-Chan) and the Zen of public [listening] business (Gyuan-Chan). In the Zen of Silent Enlightenment, the practitioner strives to experience the Zen experience through meditation, in the process of which all his whole personality is illuminated by heavenly light [enlightened] and immersed in the Cosmic Reality. In the Zen of public [listening] to a matter, the practitioner, placed in an extremely difficult position by a seemingly absurd question or an incomprehensible story, suddenly awakens, experiencing the experience of the Cosmic Reality. Both types of Zen practice allow one to achieve enlightenment - or at least awakening - here and now; therefore, they are considered as methods of quick or instantaneous action in comparison with the methods in the Hinayana and other Mahayana schools, where more than one life will be needed for the same purposes. Such two methods of Zen practice will be discussed in detail in subsequent chapters, so that the interested reader may also have an experience of Zen. In the spiritual practice of Zen Buddhism, both in the case of the Zen of silent enlightenment and the Zen of public [hearing] action, the goal is to achieve [the state of] non-consciousness (Chinese: wu-hsin), which means consciousness devoid of thought (wu -nanny). Thus, in the story told at the beginning of this chapter, when Linji opened his eyes and saw the teacher and fell asleep again, he thereby showed that his mind was devoid of any thought, so his teacher said that the student was practicing Zen. The senior monk, on the other hand, was not practicing Zen (according to the idea of no-consciousness) because he was trying to interrupt the flow of his own thoughts through consciousness. In other words, since he had recourse to his consciousness and there were “thoughts in his consciousness that he tried to interrupt, he did not achieve a state of non-consciousness. It is the state of non-consciousness, the goal of which is to achieve single-pointed consciousness, that distinguishes Zen Buddhist meditation from other types of Buddhist meditation that came from India. This difference between Chinese Buddhism and Indian Buddhism is one of the reasons why many scholars, rightly or wrongly, regard Zen as a creation of Chinese thought. We will explore this issue later when we begin to study the development of Zen in China.
Zen of Theravada Buddhism Meditation is an essential part of the path to enlightenment, not only in Zen Buddhism, but also in other schools, something many Zen practitioners may not know. Theravada Master Sri Dhammananda says: “No one can achieve nibbana.” without developing one's consciousness through meditation practice, worthy deeds alone, no matter how numerous they may be, will not enable a person to achieve the ultimate goal in the absence of mental training.” In Pali, the wonderful language of Theravada, Zen is called jhana, that is, meditation involving mental concentration and contemplation, which raises the consciousness from [the realm of] ordinary sensory experience to a higher form of purity [leading] to enlightenment. This purification of the mind is hampered by five nirvaranas (obstacles to growth): feeling-desire, ill will, laziness and dullness, worry and guilt, doubt (indecisiveness). Having overcome these obstacles, the practitioner achieves samadhi, or single-pointedness of consciousness, and is ready to [begin] contemplation. In Theravada meditation, the fundamental principles of contemplation are determined by three characteristic features [of the conditionality of things]: anicca (Sanskrit - anitya - impermanence), dukkha (Sanskrit - duhkha - suffering) and anatta (Sanskrit - anatman - selflessness). Thus, Zen, otherwise jhana, in Theravada consists of two main types: samatha-yana (contemplation of peace) and vipassana-yana (inward-facing, penetrating contemplation). These two types of contemplation are also applicable to meditation in the Mahayana and Vajrayana schools. When a Theravada practitioner meditates, he goes through the four stages of contemplation (dhyana). At the first stage, the meditator experiences a transition from awareness of sensory desires to inner clarity, unclouded by external stimuli. At the second stage, he experiences joy, bliss and single-pointed consciousness. At the third stage, he overcomes the feeling of joy and remains in that blissful state that a person can experience in a state of complete attention without any signs of excitement. At the fourth, highest stage, the practitioner is freed from attachment to the sensory world, he gains vision inside his body and control over the body, remains fully alert and balanced, and most often gains supernatural powers such as telepathy and clairvoyance. Most Theravada masters, however, consider these supernatural powers to be inauspicious and neglect them, since their use creates karma that inevitably leads to future rebirth. The ultimate goal of Theravada is to eradicate all karma without any trace in order to achieve nirvana, called nibbana in Pali, a state where both life and death are transcended.
Zen of Mahayana and Vajrayana Buddhism The depth and breadth of Buddhist meditation is reflected in the wide variety of approaches commonly practiced within the three main varieties of Buddhism. This is because the Buddha and other Buddhist teachers recognized that, despite believing in the same doctrine and striving for the same goal, people will have different needs and abilities. During penetrating meditation [vipashyana], instead of meditating on the three Theravada teachings of impermanence, suffering and selflessness, Mahayanists often meditate on the emptiness of cosmic reality, on the suffering of other living beings, on compassion for them, the desire to save them, and on the determination to achieve the universal happiness. If the Theravādin contemplation leads only to non-attachment to the self, then the Mahayan contemplation leads to non-attachment both to the self and to the phenomena [phenomena of the sensory world]. The Mahayanist goes beyond the above four states of meditation, turning to higher states, known as Sichang Padin among the Chinese, or the four states of dhyana and the eight states of samadhi (however, the total is not twelve, but eight states of meditation, since the four states of dhyana include the first four states of samadhi). At the fifth stage, the Mahayana practitioner reflects on the emptiness of limitless space (akasanantyayatana), at the sixth - on the infinite sphere of limitless consciousness (vijnanantyayatana), at the seventh - on the infinite sphere of non-existence [of anything] (akinchanyayatana), and at the eighth - on the infinite the realm where there is neither perception nor non-perception (naivasanjnana-sanjnanayatana). Thus, for Mahayanaists, Hinayana Buddhism is a preparatory step to Mahayana wisdom, since, according to one of the arguments, Hinayana Buddhism strives only for liberation from the illusory self, neglecting liberation from illusory world of sensory existence. While Mahayana Zen emphasizes compassion and wisdom, relying on the bodhisattva, or selfless savior, as the ideal, Vajrayana Zen emphasizes the development of supernatural powers and mysticism, taking as its perfect model the siddha, or miracle worker. Among these powers, tumo (the generation of mysterious heat) is well known [by the human body], in order, for example, to withstand severe cold, wearing only a light dress) and lung (when the meditator is able to move long distances without visible effort and with great speed). Vajrayana meditation, which is heavily influenced by Tantrism, often makes use of tools such as mantras, mudras and mandalas. The mantra is a magical combination of sounds, the most famous is the following om mani padme hum - “Om! Precious lotus! Hum! A mudra is a magical arrangement of the meditator’s fingers, forming a so-called “hand seal”. A mandala is a magical image, most often a geometric figure, symbolizing space. Usually, the initiation of the student in accordance with the ritual is carried out by his mentor, who gives him his own special mantra. Thus, Buddhist meditation, which is an expression of Zen and ultimately leads to direct experience of the Supreme Reality, is extremely diverse. Apart from the existing exceptions, Theravada meditation is characterized by concentrating consciousness on one point, Mahayana meditation is characterized by concentrating consciousness on [the idea of] emptiness, and Vajrayana meditation is characterized by visualization [evoking certain images in the mind]. Although many people associate the word Zen with Buddhism, it is not an exclusively Buddhist practice. Although Zen has a spiritual basis in that it seeks to transcend the physical, it is not characterized by religiosity. Many non-Buddhists, whether religious or not, have reached a high level of Zen practice. There are also some Zen practices that have been misinterpreted. We will look at them in the next chapter.
Won Q Keith
Art of Qigong
PREFACE
This book is for those who want to be healthy in all respects: physically, emotionally, mentally and spiritually. Here are techniques and exercises that will increase your vitality, thanks to which you will achieve great success in work and creativity. You will always enjoy purity of thoughts and freshness of consciousness and find peace of mind. Qigong will give you all this.
Qigong is the esoteric art of mastering energy. The book reveals esotericism, the mysterious becomes simple and understandable. No preliminary preparation is required: all concepts and concepts are described in the language to which Westerners are accustomed. Gradually, step by step, you will become familiar with all the important concepts of this art, and at the end of the book you will learn about the most difficult ones.
This work describes the following important sections of qigong:
History, philosophy and field of activity of qigong;
Qigong for health and longevity;
Implications for sports, sex and youth;
Inner Strength of Martial Arts;
Training of miraculous consciousness;
The highest achievements of qigong.
The book discusses qigong in great detail. Therefore, you can select only those chapters that are interesting or useful to you, and read the rest later. You can only read for pleasure. Due to cultural, philosophical, and other considerations, some readers will find other descriptions implausible, even impossible. However, most of the examples have been tested by my students and myself. Examples that go beyond conventional knowledge are borrowed from great teachers and famous masters. However, I ask that you do not take anything written here on faith, relying only on the authority of the source. Practice the proposed principles and exercises by trying to understand them, and evaluate the merits of the principles and techniques only after careful testing.
It should be noted that qigong is not so much an intellectual discipline as a practical one. It is not enough to just read and understand the essence of qigong (although this is useful in itself). Anyone who wants to appreciate and use art to its fullest must practice. When mastering any business, practice is necessary. So, to learn to play the piano tolerably, it takes several months. It will also take several months for your child to learn to dress himself. Therefore, it is unrealistic and unreasonable to expect mastery in Qigong, as in any other art, without proper training.
The art of qigong is not religious. You can do it without fear of offending any religious beliefs. At a higher level, the art of qigong acquires spirituality and goes beyond the physical. However, many people exercise and get great benefits only from training the physical body, leaving aside the emotional, mental and spiritual aspects.
The exercises are carried out in stages, but there is no need, and I do not recommend doing them all at once. Practice has shown that the best results are achieved when practicing one technique for several months. If you wish, you can sometimes perform several exercises from a different complex for variety. After devoting several months to studying a specific technique, you can move on to another.
The explanation of qigong exercises is given in such a way that the reader can practice the book independently. However, for a beginner, it would be very helpful to find an experienced instructor. Moreover, it is not necessary that the instructor master the qigong style described in the book. A good knowledge of at least one style gives an understanding of the general principles of art. If you couldn’t find an instructor, then you need to practice more patiently and carefully, but without false fears and hesitations.
The ancient Chinese, like other great nations, did not isolate knowledge. Thus, many scholars and qigong masters were also poets. They often presented the results of their work in poetic form. Many of the quotes given here were originally poems; I did the translation myself. If you don't find them poetic, that's because of my translation, not the quality of the original. In some cases, the original word order and syntax are changed for the sake of rhyme and meter, but the underlying meaning is retained. In my opinion, truthfulness and beauty can and should coexist.
I am convinced that by devoting myself to qigong, I made the only right choice in life. I hope to convince you to devote yourself to qigong. I enjoyed every minute of working on the manuscript. I hope you enjoy reading and get the most out of the book.
WARNING
The qigong techniques are explained clearly and systematically, but neither the author nor the publisher accepts responsibility for any harm or undesirable consequences that may arise from reading this book or performing the exercises described here. The responsibility lies entirely with the reader.
However, there is no need to worry too much. Except for high-level techniques, where special precautions are given, proper Qigong practice is safer than walking.
PART ONE. HISTORY, PHILOSOPHY AND SCOPE OF QI GONG
CHAPTER FIRST. THE WONDERFUL WORLD OF QIGONG
The source of life, birth and change is qi. Everything in heaven and on earth obeys this law. On the periphery, qi embraces the universe; within, qi gives rise to everything.
“Ney Tsain” SOME INCREDIBLE STORIES“Let's go get the ball, children,” said Ramnam, turning to his grandchildren. No one, looking at the energetic Ramnam, would have guessed that just a year ago this kind grandfather had serious heart problems. So serious that his doctors doubted whether the old man would walk again.
Charming young teacher Sharifa knelt down and took a slow, deep breath. Suddenly, with the speed of lightning, she struck the brick with her hand. It was the brick that broke, not her fragile hand. When the loud applause died down, one of the spectators was surprised: “How did she do it? She has such gentle hands!”
When talking with Qing, a high-ranking government official, some felt bewilderment, others - admiration. He often answered a question before it was asked. “How do you do this?” - they asked him. “I read the question in your head,” he answered with a smile.
The events described occurred at different times, but they have something in common - both Ramnam, Sharifa, and Qing studied qigong from me. Their energy or abilities arose from practicing this wonderful art.
