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Alchemy | Wuji Gong - Primordial Qigong 2
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Alchemy | Wuji Gong - Primordial Qigong 3

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Zhu Bui, a ieveieu mastei teachei of Chinese Neuicine, Qigong anu Neuical Qigong
leaineu Wuji uong fiom Li Tong a Baoist monk fiom the histoiic anu celebiateu,
sacieu Wu Bang Nountain, the home of the Biagon uate (Long Nen) bianch of the
Baoist School of Peifect Reality (Quan Zhen) anu a ieveieu centei of Elixii
Alchemy. Li Tong leaineu Wuji uong fiom a long line of mastei teacheis who
ieceiveu the oiiginal tiansmission, it is claimeu, fiom the legenuaiy alchemist Zhang
Sang Feng a luminaiy heimit fiom Wu Bang Nountain who is also, legenuaiily,
claimeu as the oiiginatoi of the spiiitually enlighteneu maitial ait, Tai Chi (Taiji).

I have been blesseu to tiavel to China eight times to exploie the essence of Qi,
Qigong, Taiji, Chinese Eneigy Neuicine, anu Baoism. I was extiemely foitunate
uestiny foitune to meet Boctoi Zhu Bui in the 199us anu stuuieu with him once
anu sometimes twice a yeai foi S yeais piofounu!

Be was an extiaoiuinaiy teachei (iecently passeu thiough the Wuji uateway),
because he moueleu the powei of peisonal cultivation. Be always lookeu foi ways to
suppoit stuuents, anu even those who consiueieu themselves teacheis, in
unueistanuing that the only ieal mastei teachei is the actual peisonal piactice itself
uone in a ueep anu sustaineu state of enthusiasm, sinceiity anu awaieness of the
eteinal.


Alchemy | Wuji Gong - Primordial Qigong 4

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This is not so much a compiehensive book of infoimation; it is moie an outline of
key concepts, uiscussion points anu piactices. You will finu thoughts, lists anu
piactices all of which will make best sense as they aie stiung togethei with the
"expeiience" of a Piimoiuial Retieat.

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While this is a ietieat anu you will want to expeiience the ueepening into the Wuji
atmospheie, you aie also in tiaining to teach youi stuuents about Alchemy anu Wuji
uong. Theie aie specific iequiiements that incluue piacticing, mentoiing anu
teaching otheis as well as wiitten assignments to achieve.
















Alchemy | Wuji Gong - Primordial Qigong 5

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Chinese meuicine anu philosophy aie piofounu in that they aie baseu, ultimately, on
the iuea that within oneself theie is an iiievocable piesence of the natuie of all
natuie, pievious to the beginning of the 0niveise. Within us is the iesonance of the
natuie of self fiom befoie the Big Bang when theie was nothing but unuiffeientiateu
potential.

Theie aie huge implications:

We have within us oui own "oiigin" anu even the oiigin of the entiie
univeise.
We aie alieauy immoital oi eteinal. We cannot successfully aspiie to become
immoital, because we aie immoital anu have nevei not been immoital.
Theie is an aspect of us that is nevei unwell; we aie eteinally well.
Theie is an aspect of us that cannot get sick anu is nevei uisableu, no mattei
what the bouy anu the senses may be expeiiencing.
This component of oui being cannot uie; it is invincible.
It is impossible that theie is a meuicine fiom outsiue of us that is equal in
powei to the meuicine within.

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Function - The Bouy physiological activity - ERuS
Ion Activity - bio - eneigetic
Nagnetic Fielu - beyonu the bouy
Quantum - 0iiginal Qi = Piesence of Wuji within
Fiom Tbe Eeolinq Promise of i

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Beal Bisease - Neuicine, Clinical Inteivention
Naximize Wellbeing - Bealth Caie anu Wellness
Bealthy Longevity - Anti-Aging anu Life Extension
Immoitality - The uoluen Elixii of Life - Accessing anu Expiessing the
Eteinal
Clossic view of Cbinese HeJicine




Alchemy | Wuji Gong - Primordial Qigong 6
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Aie you able to calm youi typically uistiesseu consciousness anu settle into
awaieness of the 0ltimate 0nitaiy Natuie 0NEness.
Bo you have an eneigetics piactice Qi cultivation foi bouy, bieath anu
minu that suppoits you in cultivating youi essence anu eneigy to sustain the
suppleness anu empty minueuness of a newboin with no caies.
When you tuin youi attention inwaiu to youi ultimate natuie, aie you able to
uisassociate the local manifestations anu peiceive that puie iauiant innei
light of eteinal piesence.
In youi ielationships, aie you able to mouel viitue anu simultaneously
accommouate the behaviois of otheis with compassion anu love.

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1. Bonoi the Spiiit.
2. Teach people to sustain wellbeing iathei than tieating uiseases.
S. Tieat people while they aie well to keep them well iathei than aftei health is
lost.

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6olJen Flixir is onotber nome for one's funJomentol noture . . . Tbere is
no otber 6olJen Flixir outsiJe one's funJomentol noture. All bumon
beinqs bove tbis 6olJen Flixir complete in tbemselves: it is entirely
reolizeJ in everyboJy. lt is neitber more in o soqe, nor less in on orJinory
person. lt is tbe seeJ of tbe lmmortols onJ tbe BuJJbos, tbe root of tbe
wortbies onJ tbe soqes. " J,* b,&,/0 cOQLP^OSTOd
a2.& 7$% #$%&$' () '*$ +(,-$. /,(0$&

Consciousness lS liqbt.
Turn tbe liqbt orounJ to focus witbin.
Fxperience tbot wbicb is tbe most reol

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AWAKFN TEF EFAlFR WlTElN
IlRST, bonor tbe Spirit.
Tbe most profounJ meJicine is witbin.
Tbe potient is tbe Joctor.
Tbe Jiseose is tbe cure.
We bove tbe power onJ tbe noturol copocity to prevent onJ beol Jiseose for
free!
Alchemy | Wuji Gong - Primordial Qigong 7
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The ultimate iueal that is piesent within Chinese meuicine anu philosophy is that
the aspect of oneself that exists (not past tense "existeu" because it is now)
pievious to the Big Bang the beginning of the uimensional anu tempoial univeise
that we uwell within is a vibiant piesence within oui own being now.

This is the ieason why the theoiies, philosophies anu methouologies of the Chinese
"appioach" to meuicine anu to life ieflect on 0iigin the bounuless, timeless
Piimoiuial. In Chinese Neuicine theie aie the S essential Piimoiuial featuies of
one's being. These aie The Thiee Tieasuies:

0iigin spiiit - Yuan Shen
0iigin eneigy - Yuan Qi
0iigin substance (BNA) - Yuan }ing

These thiee components compiise the 0iigin Self (oiiginal self, eteinal self), which
aie iiievocably piesent within the local self.

Imagine that theie is within you a connection to, anu the piesence of, an aspect of
youiself that is like a poital that is timeless, bounuless, eteinally well, which has no
bouy oi substance, no capacity to have pain oi iegiet, can not become sick anu uoes
not uie. That is piobably impossible to unueistanu using oui cuiient biain,
peisonality anu sensoiy system, so ielax anu tuin youi attention to obseiving the
eviuence of that which can only be known thiough expeiience.

Lao Zi saiu, "Tbe explonotion of tbe impossible to exploin con not be orticuloteJ." 0R
"Tbe Boo tbot con be spoken, con not be tbe octuol Boo."

Remaikable!

Anu the ancients in China anu Inuia as well as the inuigenous shamans knew about
this befoie the beginning of wiiting!

This paiauigm oi way of unueistanuing things is ueeply ieveieu in the coie of eveiy
spiiitual tiauition the -isms Baoism, Buuuhism, Shamanism, Binuuism,
}uuaism, Sufism anu Non-Bualism as well as in Chiistianity anu Islam anu also in
Theosophy.

Since 19uS, when Einstein wiote his papeis on ielativity, light, electiouynamics anu
E=mc
2
, the funuamentals of physics weie completely ieviseu. Time, uistance anu
mass became seconuaiy to light, eneigy anu consciousness.

Alchemy | Wuji Gong - Primordial Qigong 8
What this means, in veiy simple teims, is that what looks ieal is not. Anu tiue ieality
is impossible to peiceive with the senses that we use to peiceive eveiything. This is
both uistiessing anu exciting!

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Think of it this way, we aie only one pait substance while we aie piobably, at
minimum, 4 paits non-substance. This means that the senses we use to ueteimine
"what we aie" anu what we aie expeiiencing aie only uetecting one of oui S paits
while the senses that we use to ueteimine what we aie expeiiencing aie actually
unable to uetect 4 of oui paits.

The aspects of oui being incluue:

1. The bouy uetectable anu objectively measuieable.
2. Consciousness minu, emotions, intellect not yet quantifiably uetectable
except as impiessions.
S. Local eneigy ions, magnetic fielu uetectable but not easily, can be felt
howevei, but not objectively measuieu.
4. Non-local subtle eneigy quantum not uetectable, has no uimensionality.
Aie quanta able to be quantifieu.
S. Spiiit which is not uetectable, physical oi measuiable.

In othei woius, only 1 of S aspects of oui being can be uetecteu anu measuieu, while
4 of S aie, foi ieseaich anu pioof puiposeu, immeasuiable.

The implications of this aie that the only way we can know ouiselves is to get
comfoitable with the fact that iauical attentiveness; innei obseivation anu uiiect
expeiience aie the supeiioi pathways to self-knowing anu healing.

This is actually, still, quite nave. In fact those who unueistanu these things well
actually aiticulate that we can't even say that theie aie these S uimensions, because
ultimately theie aie no uimensions anu nothing paiticulai at all anywheie because
theie is no mattei anu theie is no wheie. Nothing matteis = that which matteis the
most is no thing oi not a thing.

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Alchemy | Wuji Gong - Primordial Qigong 9
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@.8%&%/7 ,/ K7,""/%EE

In the ultimate sense, eveiything that we aie pointing to heie implies the ielevance
of meuitation. Because theie aie so many kinus of people, it is completely
inappiopiiate to assume that eveiyone oi anyone shoulu sit still, be quiet anu empty
the minu.

Foi many, meuitation is toituious anu impossible. Bowevei, in the iealm of ieaching
foi oui ultimate self, the aspect that is typically neglecteu anu unuei nouiisheu by
the chaiactei oi peisonality, meuitation of eveiy foim is a powei tool an essential
skill.

In the puisuit of comfoit anu peace, the piocess of focusing on the piesent anu
cultivating the capacity to still the minu, focusing the awaieness anu uiiecting the
consciousness is supieme. This is meuitation lying, sitting, stanuing, anu walking.
Sitting still meuitation is goou. Bynamic, moving meuitation, foi most, is bettei.

In Qigong anu many of the methous foi the cultivation of innei peace, healing,
uisease pievention anu stiess masteiy, the ultimate "win" is to be able to elect what
the minu is uoing as opposeu to simply stanuing by anu witnessing the minu uoing
whatevei it uoes, in its ciazy anu often miluly hysteiical way.

We meuitate in many ways in Piimoiuial Qigong. Feel fiee to self-uiiect.

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Alchemy | Wuji Gong - Primordial Qigong 10

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Theie aie numeious ways that the 0NE becomes the
two anu moie. See Boo Be }inq. Biscuss the Ba uua
the eight uimensions.

Biscuss Chinese Physics anu uiaw the uescent of the
uimensions, incluuing the 4 lateial uiiections anu the
Thiee Tieasuieu veitical uimensions.

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veiy biiefly, the only two ieasons why we believe theie is time:

Eveiyone we have evei known has liveu as if theie is anu that's because of
the ielationship of the sun to the suiface of the eaith.
We appeai to age.

It will likely not be soon that we will unueistanu this well enough to altei eithei of
these peiceptions significantly.

Bowevei, we can expeiience timelessness thiough iauical obseivation of the
piesent in the company of an intention to uisassociate fiom the complexity time
baseu usually of oui lives. Inteiestingly, we can cieate time though it is usually
impossible to finu time. Piimoiuial Qigong, Wuji uong, is uesigneu to suppoit us in
shifting oui ielationship with time.

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Piimoiuial Qigong, Wuji uong, puiposefully uses spiialing to metaphoiically, anu
even actually, neutialize time to cieate an "atmospheie" of oi a "poital" to the
vibiant though fleeting piesent wheiein the most piecious (anu neglecteu) aspects
of the self can become moie palpable.

We will piactice voitexing in seveial ways the Bao Neuicine Wheel (single oi
uouble voitex) anu Piimoiuial Qigong, Wuji uong (always a uouble voitex).

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The uoluen Elixii of Immoitality is the goal, the taiget, the intent, the piize, anu the
gift of the highest foims of "cultivation."

Alchemy | Wuji Gong - Primordial Qigong 11
It seems stiange immoitality.. Beie is why. In oui cultuie we believe that
immoitality is the fantasy of living foievei in the bouy we have touay. To othei,
moie sophisticateu cultuies it is wiuely unueistoou that we aie inheiently eteinal in
a spiiitual anu in a quantum sense.

Theiefoie, you can't become immoital you alieauy aie immoital. The uoluen
Elixii of Immoitality is the most highly iefineu essence of self which has existeu
foievei in what we call time anu which has existeu inuefinitely in what we call Wuji.

You cannot puichase the uoluen Elixii oi immoitality. You alieauy have them. The
oppoitunity of piacticing Alchemy is not to become immoital, but iathei to uevelop
the capacity to iightly be immoital to express the piofounu tiuth of eteinal being.

Wuji uong as taught by Chang Seng Feng, thiough Li Tong anu Zhu Bui is, among the
many foims with that same name, especially suiteu to suppoit you in youi
ielationship with youi goluen alchemical potential, youi iaiifieu self, youi most
iefineu being, youi conuitioneu self tiansfoimeu, youi eteinal natuie.

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Beie is giaphic iepiesentation of the "Secret" of tbe 6olJen Ilower, the piocess foi
geneiating the uoluen Elixii.























Alchemy | Wuji Gong - Primordial Qigong 12
Y%%N ,7 K,&N"% B b%7 12.F.*/3

No mattei how complex oi esoteiic this bouy of knowleuge has evei become,
histoiically, it still means only on thing:

At essence, no mattei what else you may expeiience, you aie eteinal, iiievocably
well anu invincible. 0ltimately, you cannot get sick, you aie nevei wiong anu you
cannot uie. Essentially, you aie immoital. You make the most piofounu meuicine
The uoluen Elixii of Eteinal Life within youi own being. You can't buy this elixii;
you can only have it foi FREE, thiough sustaineu piactice anu peisonal ievelation.
Alchemy | Wuji Gong - Primordial Qigong 13

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In all of the ancient tiauitions anu methouologies, simple Ninu-Bouy Eneigetics
Piactices aie useu to piepaie to entei the Poital of 0iigin the pie-cosmic,
Piimoiuial uomain. Piactical Qigong piepaies you foi Wuji uong.

Refeience Tbe Eeoler Witbin (BW) anu Tbe Eeolinq Promise of i (BPQ).

S Intentful Points of Focus - BPQ

Bieath of Peace Bealth - BW

Bieath of Powei - BW

Spontaneous Qigong - a classic Wuji Nethou in both the BW anu BPQ

Cleaiing the Qi Natiix - Tiacing the Channels, Eneigizing the 0igans - BW
anu BPQ
Alchemy | Wuji Gong - Primordial Qigong 14

5(>>.#@ +-./"-).(0

Theie aie numeious systems of "Tapping Qi," some ancient, some contempoiaiy.
Tapping Piimoiuial Qi is an ancient system tapping long honoieu acupunctuie
eneigetic points that aie associateu with the aspect of oneself that is timeless anu
bounuless the spiiit self, the eteinal self.

When we puiposefully associate with the eteinal aspect of ouiselves, the woiiy,
feai, uoubt anu even pain of the local-histoiic self can be neutializeu by the powei of
oui natuial, eteinal spiiitual whole-nests.

To begin Tapping Piimoiuial Qi, think of oi wiite uown a statement of something
that is an issue foi you. It can be a physical ailment, something that stiesses you at
woik, a spiiitual uoubt, oi a financial issue. Theie aie no limits to what you can
auuiess anu tiansfoim.

0nce you have nameu the pioblem in an opening statement, also think of oi wiite a
positive affiimation about its outcome. Beie aie some examples:

"Fven tbouqb l feel worrieJ ot times obout tbe future, l om obsolutely sure tbot
everytbinq will unfolJ in occorJ witb biqbest qooJ onJ bormoniously."

"Fven tbouqb my knee still burts ot times, l know tbot it is beolinq tborouqbly,
ollowinq me to move obout witb eose."

"Fven tbouqb l om feelinq overwbelmeJ, l trust tbe universe onJ my potentiol for
qooJ."

uo to each of the points oi aieas of the bouy listeu below. Repeat the "statement"
(acknowleugment of the challenge, plus affiimation) to youiself as you gently tap
the points with the fingeitips. uo to the next point oi aiea of the bouy only when you
feel that you aie thiough with that point. Say the statement, anu keep tapping until
you feel uone.
Alchemy | Wuji Gong - Primordial Qigong 15

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C$% 1.,/7E Y,^O k _*XX",/0 )%"" B 5(.6 728. k Locateu on the sole of the foot,
between the seconu anu thiiu metataisal bones, one-thiiu the uistance fiom the
webs of the toes to the heel.

-V^TU kI*/32%3 @%%7,/0 1.,/7 B 984 :24 k Neeting point on the uoveining vessel
with the six yang channels locateu on the miu-sagittal line on the ciown of the heau,
at the inteisection of a line connecting the iight anu left eai apices.

C$,23 9'% 1.,/7 k 54.'8.6 k This point is locateu between the eyebiows in the
gioove wheie the biiuge of youi nose meets youi foieheau.

-2%47 K*/ k ;84<8.6 k Locateu at the temples.

-V^TS k -*& D/7%2E%#7,./ 54. =48( k Neeting Point on the uoveining vessel with
the Conception vessel locateu in the mouth, at the junction of the fienulum of the
uppei lip with the uppei gum. An Immoitality Point, a life iecoveiy point.

6V^TP k K4*#% ;%#%N74#"% >*$.6 =48.6 k Neeting Point on the Conception vessel
with the uoveining vessel, Laige Intestine anu Stomach Channel, locateu on the
chin, in the uepiession in the centei of the mentolabial gioove, below the miuule of
the lowei lip.

6V^OQ C$'&*E #*8.6 ?*(.6 k Locateu in the uppei centei of the chest behinu the
steinum. K."42 1"%:*E k Locateu half way between the bottom of the steinum anu
the navel.

KN,2,7 -47% k 6V^S k #*$. 72$ k Locateu at the navel. Incluue also uuan Yuan, Cv 4,
uate of 0iigin anu Qi Bai, Cv 6, 0cean of Qi.

D//%2 4/3 ?*7%2 -47%E k
D//%2 -47% 1%^l @$4 +28. 4/3 ?*7%2 -47% C_ B M 184 +28. k (Pinch at the same
time). TB-S is locateu on the outsiue of the foieaims, thiee fingei wiuths above the
wiist in the hollow between the bones. Pe-6 is locateu between tenuons on the
insiue of aims thiee fingei wiuths above the wiist ciease closest to the palms.

KN,2,7 -47% k I7^Q #*$. A$. k Bt-7 is locateu on the tiansveise wiist ciease, in the
small uepiession between the pisifoim anu ulna bones.

14"4#% .F @%2,7 k 1%^S B8( +(.6 k Pe-8 is locateu on the palmai suiface, between
the seconu anu thiiu metacaipal bones, pioximal to the metacaipophalangeal joint.

Alchemy | Wuji Gong - Primordial Qigong 16

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Place the Lao uong points togethei in the hanus in piayei position oi one hanu ovei
the othei (Lao uong to Lao uong) ovei the navel. Take a ueep bieath oi a few ueep
bieaths. When you feel complete, say "anu so it is" oi "I am that, I am." You may feel
the neeu to go anothei iounu to ieach iesolve. Begin again at the Bubbling Well
points on the bottoms of the feet. Repeat as many times as you wish until you feel
centeieu anu calm.



































Alchemy | Wuji Gong - Primordial Qigong 17
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The Integial Teaching Nethou makes things easy. We will leain Wuji Qigong in
phases. We will leain the two paits Eaithly Cycle anu Beavenly Cycle each as a
sepaiate Qigong Piactice. It is iaiely easy oi even possible to leain fiom wiitten
text. So, the key is the piactice, but leaineu anu puisueu at youi own pace. Beie it is
wiitten in simple teims.

6;DCD6!J 6?`V9;K!CD?` 4X.*7 7$% N24#7,#%: In Wuji theie is no iight anu
wiong, anu theie is no foim! Yet, theie aie many foims of Wuji uong uesigneu to
take you to anu thiough the Wuji Poital. Noie impoitant than leaining the foim, is
ielaxing into complete acceptance of that which spontaneously aiises, moment to
moment.

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1. Align
2. 0pen - step iight
S. Wuji Spheie - both siues, iight fiist
4. Wuji Spheie - Tiace the Beavenly Cycle
S. Place Wuji in Sky - Nystical Winuow - R, L, R
6. Play with Wuji - veitical (lengthen celestial), hoiizontal (open eaithly)
7. uathei Yin anu Yang - Eaith anu Beaven
8. Stanu oi Sit in Wuji
9. Close

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1. Align
2. 0pen
S. Wuji Spheie to iight only
4. uathei anu Absoib Light into the Eteinal Eye
S. Biiect Light into the Toiso
6. uathei fiom Eaith anu Beaven

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1. Stanuing anu Sitting in Wuji
Alchemy | Wuji Gong - Primordial Qigong 18

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In the ielaxation anu meuitation tiauitions of the ancient cultuies iegulation of
minu goes beyonu simply focusing on the bouy. In the Native Ameiican tiauition,
natuie is the souice of all life anu healing. In the Chiistian tiauition contemplation is
focuseu on uivine giace anu the light of spiiit.

In both Qigong (Chi Kung) anu Yoga, one puiposefully uiaws healing eneigy anu the
light of spiiit fiom natuie anu the univeise. Rathei than limiting attention to specific
bouy paits as in aims legs, oigans, etc, cieative attention is focuseu on the
visualization of the function of vital iesouices (vitality, eneigy), passageways anu
gateways. In tiauitional Chinese meuicine, it is conceiveu that eneigy can be
gatheieu fiom watei, mountains, tiees anu the univeise thiough neaily 1,uuu
acupunctuie eneigy gates (points) uistiibuteu ovei the bouy's suiface.

The eneigy of Beaven, calleu Yang, is natuially uiawn uownwaiu towaiu the Eaith.
The eneigy of the Eaith, calleu Yin, is natuially uiawn upwaiu towaiu the Beaven.
These two iich univeisal iesouices aie consiueieu to be the essential eneigies of life
anu health as they ciiculate anu inteiact in the human bouy. At the suiface of the
Eaith wheie these eneigies mix, is the iealm of biological life, the biospheie. The
Chinese, as well as the Inuians who live south of the Bimalayan Nountains, believe
that one can uelibeiately uiaw upon the eneigy of the heaven, the eaith anu the
biospheie to enhance anu haimonize one's own peisonal eneigy.

Stait by getting comfoitable, eithei stanuing in the 0pening Postuie, oi sitting oi
lying uown. Allow youi bieath to be ueep, slow anu ielaxeu. With each inhalation
you aie gatheiing the iesouice of oxygen with the bieath. At the same time imagine,
visualize oi feel (if you can), that you aie also gatheiing in vitality (Qi) fiom the
heaven, the eaith anu the biospheie. Imagine that you gathei thiough thousanus of
eneigy gateways. The Chinese believe that this absoiption of eneigy is always
happening to sustain life. In this piactice, you aie multiplying the extent to which
this is occuiiing. Youi attention anu intention focuses the powei of the ciicle foimeu
by honoiing the uiiections. Ancient cultuies anu ieligious tiauitions believe that the
life eneigies ieact to oui thoughts anu intentions. Cuiient ieseaich fiom numeious
uisciplines, paiticulaily on neuiotiansmitteis oi "infoimation substances," suggests
that this is tiue.
Alchemy | Wuji Gong - Primordial Qigong 19

With each exhalation allow youi self to slip ueepei anu ueepei into ielaxation.
visualize the inteinal healing iesouices ciiculating thioughout the system in the
eneigy channels. You may feel waves of waimth, tingling oi a flowing feeling. It is
not necessaiy to know the channel pathways oi uiiections.

This all happens automatically. }ust celebiate the flow of vitality thioughout youi
system. visualize it going to the oigans. You can place youi hanus on the livei,
spleen, kiuneys, anu heait as you gathei the Qi. You may feel eneigy oi waimth
passing fiom youi hanus into the oigans.

0n youi inhalations, you gathei healing iesouices. 0n youi exhalations, you affiim
the powei of those iesouices ciiculating within youi bouy-minu-spiiit to inciease
health anu vitality. The inteinal ciiculation of vitality occuis natuially, as is the
accumulation of vital foice thiough the bieath anu the eneigy gates. Bowevei, when
you tuin youi attention to fosteiing the natuial piocess of ciiculation theie is an
inciease. If you focus youi attention caiefully insiue, you will actually feel the
inteinal meuicine woiking.

Continue this piactice foi S to 1S minutes. Inhale; gathei healing iesouices thiough
bieath anu thiough the thousanus of acupunctuie gates, while youi hanus pass the
bouy. Exhale, ielease the bieath anu ciiculate healing iesouices inteinally. 0vei the
peiiou of piactice you will feel ueeply ielaxeu. 0se youi minu intention to uiiect the
flow of the inteinal healing foices to the oigans oi bouy paits that neeu healing the
most anu senu the Qi of the uiiections to be stoieu in the bone maiiow.

Tuin anu face uiffeient uiiections to peifoim Naiiow Washing to haimonize youi
piactice with the seasons. In Spiing, face east to gathei the eneigy of awakening
anu spiouting. In Summei, face the south to gathei the eneigy of iipening anu
coming to fiuition. In Autumn, face the west to gathei the iewaiu of the haivest. In
Wintei, face the noith to go within anu cultivate patience anu iest. uathei Qi fiom
natuie anu puiposefully stoie it in the maiiow of the bones to vitalize oigans anu
glanus, haimonize imbalances, anu heal uisease.
Alchemy | Wuji Gong - Primordial Qigong 20

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Alchemy | Wuji Gong - Primordial Qigong 21

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Alchemy | Wuji Gong - Primordial Qigong 22

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Spontaneous walking in oblivion means ianuom, non-specific stepping. This
piactice is also known as Nastei Yu's "Stepping Stais to Eaith." The uiagon is the
totem of the foimless Wuji. Foimless anu spontaneous walking, in a context
wheie theie is no place to go anu nothing to uo, is a kinu of Wuji uong.

Wuji Walking cannot be uesciibeu, it has no specifics.

We will simply uo it.
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The incieuible powei of Wuji uong Piimoiuial Qigong is in the neutializing of
the influence of time, opening a poital to the eteinal anu iesting theie. It is, of
couise, impossible to cieate a pictuie oi giaphic of Wuji, just as it is impossible to
use a "Qigong Foim" to expeiience the foimless.

Bowevei, a pictuie can uepict something that is inexplicable, just as a woiu can
appioximate that which is impossible to say as in "ineffable." Similaily, a Qigong
Foim can suppoit us in appioaching the uomains of oui being that exist beyonu the
bounuaiies of oui capacity to conceive anu that have no chaiacteiistics.

The moie you piactice, the less theie neeus to be an explanation. You will, moie anu
moie, allow youiself to take on the Wuji expeiience to uwell within the Wuji
atmospheie, to take in anu expiess the Wuji uisposition. The most iesilient self is
the self that is infuseu with the aspects of one's natuie that aie inuestiuctible.
Nysteiious! Soothing!

The easiest entiy into the fully tiusting, inuestiuctible, iiievocably well self is to
uisiegaiu oi tianscenu time. The iegiets live in the past anu the anxieties live in the
futuie, neithei of which actually exist accoiuing to both wizaius anu scientists. Time
Alchemy | Wuji Gong - Primordial Qigong 23
tianscenuence is not so much puisueu with the nave intent of living foievei oi even
neutializing the foices of aging. Time tianscenuence is focuseu piimaiily on
expeiiencing peace.

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It is easy to say that Wuji uong, with its capacity to synchionously go with appaient
time anu go countei to appaient time, by cycling oi voitexing in two uiiections, is a
kinesthetic metaphoi, an embouieu metaphoi. In this kinesthetic metaphoi we use
the bouy to iepiesent going with anu going countei to time by voitexing iight anu
left synchionously. The net effect is to cancel the futuie anu the past into the
iichness of the fleeting piesent.

That is inteiesting, anu it has a nice poetiy to it. Bowevei, when one moves the bouy
in time neutializing bi-uiiectional gestuies, synchionously, one uisassociates with
puipose anu intent, fiom time psycho-emotionally. It is believeu by the ancients anu
ceitain contempoiaiies that a poital is activateu, iauically incieasing the piesence
of anu expiession of oui eteinal natuie thiough the local self health, cieativity,
etc.

When we aie unuistiacteu, focuseu
on no thing paiticulai, anu
simultaneously we pay iauical
attention to the piesent, theie is a
natuial welling up oi a compelling
supei exposuie to the piesence of
the inuesciibable essence of being.
Tbot is tbe 6olJen Flixir, oui own
innei alchemical meuicine, the
piesence of the iiievocable actuality
of oui highest, most iefineu, most
supieme natuie the exciting,
stiiking, memoiable, compelling
ievelation of the iauical piesence of
the eteinal being.

Awe inspiiing!!

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The Wuji uong piactice is a unique foim. The powei is not so much in the foim. The
foim takes us to the Wuji poital the timeless, bounuless, eteinal the
Alchemy | Wuji Gong - Primordial Qigong 24
piimoiuial. It tuins in both uiiections, simultaneously. It cieates an atmospheie, an
awaieness, a soothing piesence of essence self wheiein theie is nothing to
accomplish. Bo the piactice as well as you can while simultaneously cultivating a
iestful focus on nothing paiticulai, committing to sustaining complete acceptance
anu suiienuei to that which M#.

Bo the gestuies mattei. No!
Is it 0K to get lost. Yes, it is iueal.
Bo the numbeis of iepetitions mattei. No!
Boes it mattei if I lose count. No!

In Wuji theie is no centei, theie is no ciicumfeience, theie is no up, no uown, no
time, no mass, no mattei.

Boes it mattei what uiiection I stait facing. No, but if you like the iuea of
ceitain uiiection oi you aie woiking with the powei of the iuea of using the
uiiections foi theii eaithly anu tianscenuental poweis well then, puisue
that foithiightly, with sinceiity anu enthusiasm.

Boes it mattei that each uiiection has an association with ceitain elements
anu othei chaiacteiistics of Asian Neuical anu Shamanic piactices. No!
Bowevei, it is uefinitely no mattei eithei if you uo feel stiongly attiacteu to
mentalemotional engagement with the iuea oi theoiy of the elements anu
chaiacteiistics of the uiiections, anu it matteis to you peisonally. This too is
okay. It is especially piofounu to allow youiself to be moie fully engageu with
uisassociating fiom the complexity of youi life.

Is it piactical to act like this oi live like this the
Wuji uisposition. No, not especially. But then,
what is the most impoitant "Way" of being.
Eveiyone must confiont this. When you
puiposefully go on ietieat with the intent of
contacting ueep anu neglecteu aspects of youi
being, you invite this.

So, now, with such a puipose, it is completely
piactical to sustain the Wuji uisposition. Latei
when you aie negotiating the piice of a cai oi
house, oi if you aie ueciuing to change youi caieei
uiiection, theie aie factois associateu with the histoiic anu sensoiy iealm of things
that must be attenueu to in the Taiji, uuality.

Bowevei, it is completely ieasonable to keep youi awaieness of the Piimoiuial, the
iiievocable eteinal piesence within youi fielu of being. Awaieness anu expiession
of "0iigin," the pie-time-space natuie, is always useful. Bow else might the gieat
luminaiy mouels of iighteous living be. Well in sustaineu association with that
Alchemy | Wuji Gong - Primordial Qigong 25
timeless, bounuless 0NE 0nity, we cultivate equanimity.some uays moie, some
uays less.

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Theie aie many ways to appioach quiescent sitting oi stanuing with innei focus
meuitation.

The most classic meuitations fiom the Chinese tiauitions aie:

1. Ninuful Focus on the Piesent - Bieath, Sight, Beaiing
2. Small Cycle of Beaven - Niciocosmic 0ibit

# 1 is faiily stiaightfoiwaiu anu we will use it eaily in the Piimoiuial Retieat.

# 2 iequiies some explanation. !E !X.8%> K. _%".RG In the meuitation on the Small
Beaven within, one connects with the piesence of the eteinal eneigy of cieation
within oneself.




Alchemy | Wuji Gong - Primordial Qigong 26

So much moie coulu be saiu.

Reflecting that which is wiitten oi saiu, cannot possibly uesciibe that which we
seek to expeiience. The masteiy is in the piactice.



Alchemy | Wuji Gong - Primordial Qigong 27
Alchemy | Wuji Gong - Primordial Qigong 28

7*8 98. :(" ;*.

An FxtroorJinorily 0rJinory Portol to BounJlessness

Wbetber by "reversol" or by "oJvoncinq,"
0ltimotely it is "returninq"
Returninq to Wuji
0riqin, 0NFness, 0nJifferentioteJ Trutb,0nity
Tbot is inevitoble
Ior oll beinqs onJ tbinqs.
Yet, wbile tbe enJ intent is in our orrivinq
At tbe ultimote onJ supreme,
Tbe most impressive morvel
ls in tbe orJinory
Focb moment, eocb Joy.
Tbe qolJen formulo
ls simply in qoinq fortb riqbtly,
A qenuine True Person
Perseverinqly proceeJinq,
Trustinq completely tbot wbicb noturolly orises.

Complieu fiom Statements of Boctoi Zhu Bui

When people auuiesseu him as, "Teachei Zhu" (Zhu
Lao Shi) oi "Boctoi Zhu" (Zhu Ba Fu), he was
immeuiately attentive, iesponsive anu kinu.
Bowevei, when auuiesseu as "Nastei Zhu" (Zhu Shi
Fu), he woulu put up his hanu in a wave-off gestuie,
suggesting he woulu iathei not engage in that level
of ielationship.

This was not just a gestuie of humility; he was
actually waving-off the iole of souice of wisuom,
souice of solutions, oi wizaiu. Though ceitainly a
wizaiu in his own iight, Zhu Bui chose insteau the
iole of teachei, anu foi me peisonally, he took the
iole of empoweiment iesouice anu poital to the piofounu within the simple.

Bis uemeanoi was actually quite iefieshing in that peiiou of the Chinese "Qigong
Rush" (latei 198u's thiough miu 199us) when so many snake oil sales peisons anu
self-pioclaimeu uianu Nasteis weie intent on the gaining the status of "wizaiu,"
veiy often associateu with geneiating ievenue.
Alchemy | Wuji Gong - Primordial Qigong 29
Zhu Bui, foi me, was one of the most bona fiue Zhen Ren Tiue Beings I hau
evei met since my fiist Tai Chi class in 1967 anu all the yeais of stuuying with many
"mastei" teacheis, piacticing Chinese Neuicine anu 8 pilgiimages to China. Anu yet,
he was veiy inconspicuous anu unueistateu an extiaoiuinaiy, oiuinaiy man.

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In the Chinese "paiauigm" oi woiluview the most elevateu, cultivateu, viituous
peison, Zhen Ren, becomes such an inuiviuual thiough iauical obseivation of the
natuie of self anu the natuie of natuie. The list of qualities of such an inuiviuual is,
well, fantastic! These qualities will shine thiough as we exploie Zhu Bui's piesence.

Two qualities aie iight at the top of the list. Fiist, which is univeisal to all cultuies,
uisinteiest in the complexity of human affaiis with the accompanying piesence of
gieat viitue. This is usually iefeienceu as enlightenment anu is always associateu
with a calm anu highly compassionate uemeanoi no mattei what the situation. In
China such a Tiue Being is iefeiieu to as an "immoital." Zhu Bui was uefinitely a
classic immoital.

The seconu, which is puiely Chinese, is the concept of the uoluen Elixii of
Immoitality. The inuiviuual within his oi hei own being piouuces this elixii. While
alchemy appeaieu veiy eaily in China even pievious to the "Common Eia" in the
centuiies pievious to iecoiueu histoiy it continueu to be iefineu anu is still a pait
of the Chinese cultuie. Beie is a faiily iecent quote fiom Liu Yiming (17S4-1821):

6olJen Flixir is onotber nome for one's funJomentol noture . . . Tbere is
no otber 6olJen Flixir outsiJe one's funJomentol noture. All bumon
beinqs bove tbis 6olJen Flixir complete in tbemselves. lt is entirely
reolizeJ in everyboJy. lt is neitber more in o soqe, nor less in on orJinory
person. lt is tbe seeJ of tbe lmmortols onJ tbe BuJJbos, tbe root of tbe
Celestiol Wortbies onJ tbe Soqes.
Zhu Bui hau expeiienceu this as a ievelation, liveu this way anu taught otheis who
weie attentive about this "meuicine" that is iiievocably piesent within all beings. As
a piactical wizaiu of the oiuinaiy, he wasn't especially oiienteu to using the "uoluen
Elixii" language. As noteu by Liu Yiming, eveiyone alieauy has the uoluen Elixii.

It is piactical anu within ieach of all. Anyone committeu to sinceie anu enthusiastic
piactice can actualize the uoluen Elixii of Immoitality. Zhu Bui was cleaily such a
human being anu he was unassuming anu uisinteiesteu in the things that most
people finu completely compelling. Be was wiuely ienown as a healei anu yet he
appeaieu completely oiuinaiy anu hau absolutely no manneiisms that woulu
suggest his status.
Alchemy | Wuji Gong - Primordial Qigong 30
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At one point the gioup that I was hosting in Bangzhou (Impeiial Capital of China foi
the Song Bynasty anu ienaissance centei foi innei alchemy) was stuuying with Zhu
Bui at the Nine Stieams Qigong Sanatoiium, in the hills between the huge Temple of
Beavenly Refuge, the Biagon Well Tea Fielus anu the Six Baimonies Pagoua neai the
poweiful Qiantang Rivei that biought the heibal elixiis fiom the mountains nameu
aftei the Yellow Empeioi.

We weie on oui way to the Bangzhou Tiauitional Chinese Neuicine Bospital, one of
the laigest Tiauitional Chinese meuicine (TCN) Bospitals in China, to meet with a
Qigong physician, Bi. Zheng. Bi. Zheng woulu tell oui gioup that Qi Tiansmission is
only useu to enhance the piactice of an inuiviuual but that is a stoiy foi anothei uay!

0ne of the gioup was oveicome with an asthma attack while climbing the staiis to
the Qigong uepaitment. She hau uiscontinueu hei meuication because she was
feeling so much bettei aftei uays of Qigong. Zhu Bui signaleu the gioup to go aheau.
I stayeu anu watcheu him biing the woman out of the attack in a few moments.

In all the uays that we hau stuuieu with Zhu Bui, he hau iaiely mentioneu "tieating"
oi "uoctoiing," even though he was the chief physician anu uiiectoi at a ienowneu
Qigong BospitalClinic at Tian Tai Nountain. Bis intent was to empowei each
inuiviuual in the gioup to unueistanu theii own capacity thiough self-cultivation.

So, on that uay, we ieceiveu the message twice, fiom Zhu Bui anu then fiom Bi.
Zheng at the hospital Qi Tiansmission is not a piimaiy, even in the iealm of
meuically oiienteu Qigong. Tbe primory is personol cultivotion.

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As a sinceie gestuie of appieciation anu iespect foi this man who is among my own
favoiite anu most ieveieu teacheis, I have agieeu to paiticipate in this pioject: to
wiite a ieflection on the poweiful woik of this extiemely gentle soul this seculai
bouhisattva, this aichetypal immoital, this alchemist of the piactical, this wizaiu
hiuuen in plain sight. I was foitunate to stuuy with anu come to know Zhu Bui ovei a
numbei of yeais on numeious ieseaich anu tiaining jouineys to China.

It was then, anu even now continues to be, a iemaikable. Thiough the Qigong state
anu even thioughout some uays, I continue to ieceive guiuance that is cleaily fiom
some attenuation of him. What an unexpecteu gift. It was gianteu spontaneously
following his passing. Fiom the mysteiy iealm beyonu life, which he pointeu to so
constantly in his teaching, he communicateu uiiectly to me.
Alchemy | Wuji Gong - Primordial Qigong 31
The iuea of wiiting about this hau such a multituue of piovocative implications that
consiueiing whethei to oi not to wiite about Zhu Bui anu then to ueciue to uo so
(iespectfully) cieateu a huge laboi in an alieauy busy life as Biiectoi of the Institute
of Integial Qigong anu Tai Chi (http:IIQTC.oig).

Bowevei, Zhu Bui has given me so much, anu honestly with his guiuance, it feels
iight to iepoit to you. I am honoieu to have the oppoitunity to wiuen his beneficent
anu empoweiing influence on the evolution of Qigong, now outsiue of China. Be is
one of the most impoitant contiibutois in mouein time anu yet, uue to the paiauox
of his natuie, he is not well known.

Zhu Bui was a woilu-class teachei but natuially aveiteu populai attention. I felt
calleu, in the spiiit of ieveience, auvocacy, anu even of piotection, to assuie,
thiough this wiiting, that some of his most compelling insights on the uomains of
Qigong, healing, minu-bouy piactice anu especially the uomain of applieu alchemy
be incluueu. Wuji Qigong Piimoiuial Qigong is at the centei of this stoiy anu its
teachings.

Peisonally, my expeiience of woiking with Zhu Bui was like enteiing a poital to
what has become my absolutely piefeiieu Qigong anu Tai Chi "Way" Wuji. It is
possible that the infoimation you aie now ieauing, uepenuing on youi own
ieauiness, will be a poital foi you. It will iequiie, howevei, that you suiienuei the
longing foi someone to be youi uoctoi, guiu oi mastei.

It will iequiie, insteau, that you own youi own uiiect connection with youi peisonal
uestiny, anu eventually youi own essential position in Wuji wheiein theie is no
location anu essentially, no thing. That is the essence of Zhu Bui's teaching. That is
Alchemy!

Since oui time togethei in China, especially since his passing anu as I have followeu
on a specific piomise to him to brinq bis "woy" to tbe worlJ outsiJe of Cbino oui
connection has continueu to be a coopeiative ventuie. It has acceleiateu
significantly since ueciuing to wiite this account. Zhu Bui passeu away in 2uu2; it
has been anu will be inteiesting to expeiience anu then aiticulate what this ongoing
collaboiation means ovei time. Foi now I am cleai that he is influencing me thiough
Piimoiuial Qigong, oi that Piimoiuial Qigong itself is influencing me.

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The essence of the challenge that Zhu Bui's woik piesents is essentially a mixeu
message. Zhu hau extiacteu two piomises fiom me, which I am honoieu to keep
one faiily easy, one impossible to uesciibe heie.

Fiist, "be an ambassauoi of this 'Way' of appioaching Qigong in the Westein woilu."
As you will uiscovei, he saiu this to a numbei of people. The seconu, evei moie
Alchemy | Wuji Gong - Primordial Qigong 32
piofounu, cannot uue to its natuie be ievealeu heie. The news is goou; this "seciet"
withhelu suggests that the "Wuji Way" is not haiu to finu oi puisue. It is easiei.

Sinceie cultivation is the path in all cases. I know, this is not easy to make sense of.
The point will become cleaiei. Suffice to say that the things, which we usually
believe, aie the most impoitant, in Qigong anu in life, aie actually not impoitant at
all.

As to the fiist piomise ambassauoiship even if you weie with him foi as little
as a few minutes, he woulu iecommenu this. I have been piesent moie than once
when he saiu this to a ioom full of people that he uiu not know. If you weie with him
foi houis he woulu say it. If you weie with him foi a week he woulu say it. Baving
stuuieu with him 6 times ovei a peiiou of S yeais, in mythical Bangzhou, capital of
the Song Impeiial Bynasty, foi a total of many months, he askeu this of me many
times.

Be geneiously anu enthusiastically maue this iequest of many. Nost have felt that
what he hau askeu them to shaie was his eloquent Qigong foims Wuji Qigong,
Lotus Qigong, Wilu uoose Qigong anu his Channels Patting Nethou.

Foims piactice is ceitainly the staiting place foi the cultivation of Qi, wisuom, viitue
anu wellbeing. Bowevei, heie is a clue to what impiesseu me so ueeply when he was
alive anu that has come to me expeiientially, uiiectly fiom him, eveiyuay in piactice
since his passing. It is faiily suie, given the uepth to which I am honoieu to know
him, that this is moie aligneu with what he actually meant. It is the key to what he
intenueu foi you anu that he intenus that I assuie that you unueistanu.

So, this is Zhu Bui speaking to you now, "Tbe Woy is not tbe form." In a kinu of
constant innei communication, he whispeis this to me anu has uigeu me to take the
time to aiticulate this message foi you heie. I unueistanu that in Wuji theie is no
time, no he anu no me. If you continue to cultivate youi ielationship with the actual
essence of Wuji, you will unueistanu this.

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You piobably have alieauy figuieu out that foim is the entiy-level vehicle foi
Qigong, anu that foim is not the essence of Qigong. Qigong is not an exeicise oi even
a meuitation; it is moie than a "Way" of sustaineu piactice, iathei a way of being. If
you have met a teachei foi a few houis oi a few weeks, you might believe that the
teaching is about the foim that you aie leaining. This is unueistanuable.

Bowevei the piomise that I maue to Zhu Bui was to be an ambassauoi of the iueal
oi "Way" of libeiation fiom foim anu libeiation fiom many of the most pievalent
assumptions about tiauition, masteis, lineages, methous anu othei sacieu cows anu
uogmatic peispectives. Be was not aggiessive about this as a messengei; you hau to
Alchemy | Wuji Gong - Primordial Qigong 33
be theie foi some time to witness how this message was ueliveieu. Be was not so
much a speakei of this message; he was a mouel of this message.

So, his woik is not just about health, uisease pievention, elements, uiiections anu
numbeis of iepetitions; at its basis Zhu Bui's bouy of woik is about libeiation fiom
the most ueaily helu false assumptions about oui lives. It was such an honoi to
know him well enough to unueistanu this, as it is a message that many have misseu.

Bue to the natuie of the agieements anu piomises that we exchangeu anu that I can
only ielate some of heie, Zhu Bui's influence is peivasive in my own evolution anu
teaching. It is the essence of both the content anu stiuctuie of the Institute of
Integial Qigong anu Tai Chi (IIQTC) in not only ieseaich anu tiaining, but also
"auvanceu engagement."

Shoulu you have hau the oppoitunity to ieau Tbe Eeoler Witbin oi Tbe Eeolinq
Promise of i you may have noticeu subtle iefeiences that aie an expiession of my
ielationship with Zhu Bui. The teachei cannot take you thiough the gateway of self-
uiscoveiy, which is the essence of Qigong. Be oi she can only take you to that gate.

Zhu Bui uiu that foi me, moie than any othei teachei. Anu, yes, when the stuuent is
ieauy, it is all the moie likely that the teachei will appeai. It is a nave new age view
that this happens because the stuuent is foitunate. In Wuji, theie is neithei foitune
noi misfoitune. Theie is nothing paiticulai beyonu this gate, which leaus fiom what
we call "heie" to what we call "theie." Theie is only spontaneous aiising.

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0ne majoi link to "the ultimate" is guiuance fiom oui teacheis, especially those who
encouiage oui uiiect, unencumbeieu association with Bao, 0iigin, oi Essence.
Without honoiing at least two othei of my most ieveieu teacheis biiefly, I woulu
not feel comfoitable wiiting about Zhu Bui.

Zhu Bui was favoieu among many teacheis foi me. All but two will iemain nameless
heie though I honoi them all ueeply. 0veiall I have agieeu not to ieveal ceitain
uetail about specific teacheis until aftei theii passing. Ceitainly theie aie iefeiences
to all thioughout my woik. These two ieveieu teacheis, also, took me to that gate of
peisonal ueepening wheie they then inuicateu that I woulu have to pioceeu on my
own. I offei my sinceiest appieciation to all teacheis who point to the gate but uo
not claim to be the gate.

Chang Yi Bsiang (also known as Zhang I Xiang , Lillian Chang) is an amazing teachei
of the ueepest of iealms. She was the one that, aftei my eailiest yeais of Tai Chi
(1967, my fiist exposuie), ievealeu Qigong as a "poital" to unbounueu ievelation.
She was not only my fiist Qigong teachei but also my masteimentoi in the stuuy of
acupunctuie anu tiauitional Chinese meuicine. She also embouieu the same
message, "The foim is a vehicle foi the uiscipline that opens the "Way."
Alchemy | Wuji Gong - Primordial Qigong 34

Chi Bsiu Weng (Baniel Weng) is, of all my Tai Chi teacheis, a way pointei with the
same message. Bi. Weng intiouuceu me to Tung Shen Chang (Tung Sheng Zhang)
"the olu man" we calleu him. Be was also known, histoiically, as the Leaping
Butteifly. Chang was a mythic wiestleiboxei in Kung Fu (uongfu) anu Shuai Chiao.
Besiues teaching me a piofounu appioach to Tai Chi with poweiful maitial anu
health oveitones, Baniel anu "the olu man" both uemonstiateu the powei of
conceptual flexibility. That is, the foim is not sacieu. The key is to cultivate anu
iefine unique peisonal access to hiuuen, non-obvious iealms anu capacities.

All thiee of these teacheis Zhu, Zhang (Chang) anu Weng contiibuteu
significantly to the piinciple oi iueal that has become the founuation of my own
cultivation the essence of peisonal cultivation cannot be fixeu, it must be uynamic.
This is the "Integial Iueal." While the founuational piinciples of the cultivation aits
aie aichetypal anu essential, the expiession is situational, inheiently innovative anu
moment-to-moment. Puiposeful, peisonal, inspiieu penetiation of univeisal essence
Bao is the iichest uynamic of the Qi in association with the uong of cultivation.

I will wiite moie about teacheis Chang anu Weng in time. visit my blog at
http:uijahnke.feeltheqi.com. Foi now, heie is what I can shaie on Zhu Bui. visit
the Institute of Integial Qigong anu Tai Chi (IIQTC) website http:IIQTC.oig foi the
moie thoiough account on my ielationship with Zhu Bui.

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Ask this question. At what point uoes the mastei teachei impait the most piofounu
message. 0i, bettei, ask at what point can the stuuent unueistanu the most
piofounu message.

I mention this because if we aie to actually giasp the "Way" fiom Zhu Bui oi any
teachei it is useful to unueistanu that she oi he, like all gieat teacheis, is always on
the look out foi suitable keepeis of the tiue message. This knowleuge woulu
typically be something like the expeiience of tiuth oi oneness in the view of the
teachei, inteipieteu in accoiu with hei oi his ueepest knowleuge anu
unueistanuing. You will ieau many views on the "Way" anu of Wuji. The points
following aie fiom the peispective of someone who knew Zhu Bui well anu spent
time on many evenings at the Nine Stieams Sanatoiium uiscussing anu asking anu
iefining.

The Nine Stieam Sanatoiium was a classic Qigong hospital, ietieat centei ovei
between the Biagon Well tea fielus anu the huge Rivei that flows fiom the Yellow
Nountains (Buang Shan). Nine is the supieme powei numbei of the Baoists anu
stieams aie not just passageways of watei, stieams aie bouies of knowleuge. The
sanatoiium was just below the top of a small mountain boiueiing on the piopeity of
a Baoist temple complex that hau not been iehabilitateu since the Cultuial
Alchemy | Wuji Gong - Primordial Qigong 35
Revolution. Zhu Bui took me theie one uay to see the most ancient ginkgo tiee
(symbol of changelessness, inevitable change anu longevity) that I have evei seen.
Be was intent on having me unueistanu that we weie on halloweu giounu.

Bistoiically China was in the miust of the Qigong Rush when he saiu, "Take anything
that you heai fiom anyone tenuously, aftei all the gieatest souice cannot be outsiue
of you." l poss tbot coution on to you now.

Theie aie many beautiful, counteiintuitive points ("seciet" insights) that I can shaie
heie. Because I was the leauei of numeious stuuy gioups that leaineu fiom him anu
piacticeu with him, we spent many evenings in ueep uialogue, planning classes anu
events as well as claiifying finei points. It was his intent, I believe, to assuie that
eveiy visit that we hau ovei S yeais contiibute to my unueistanuing what he
calleu ueepening.

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The most poweiful ieason foi my ieveience foi Zhu Bui is that he uiu not show any
uesiie oi neeu to be ieveieu. Be was a beautiful mouel of masteiy, biilliance anu
compassion anu he was especially sinceie in that he neeueu no acknowleugement of
his masteiy.

0ut of cuiiosity I askeu him if he hau hau teacheis who foiceu the uemanu foi
ieveience anu if that was why he uiu not especially like oi cultivate ieveience fiom
his stuuents. Be noteu that he hau such teacheis anu uiu ieveie them. Anu he then
auueu, that he knew that such behaviois weie a uiiect compiomise of the stuuent's
access to the ievelation of peisonal tiuth anu that he coulu not comfoitably
paiticipate in such a uistiaction.

Be also noteu that it was a custom in China to ieveie lineage holueis, but that he hau
met too many whose views weie simply iepackageu uogma with veiy little
associateu genuine wisuom. Bis ueflection of ieveience was actually a gestuie to
suppoit anu empowei those who weie inclineu to puisue sinceie peisonal
ievelation thiough piactice, to believe in themselves anu theii own natuial powei
anu to be unobstiucteu in theii uiiect peisonal connection to univeisal essence.

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Be woulu ieminu me of the question, "Bow can knowleuge be useful." Wuji is
iiievocably non-specific, non-paiticulai, open anu inexplicable. The woiu in English
that is often useu heie is ineffable. Leaining anything can only be a stiategy foi
ieaching the unueistanuing that inevitably theie is nothing to know.
Eveiything that lookeu oi sounueu like Zhu Bui was pointing to a methou, a foim oi
a foimula foi acquiiing ultimate fulfillment, was in actuality only a pointing to the
potential foi the ultimate uiscoveiy that theie is no methou oi foim oi foimulateu
knowleuge.
Alchemy | Wuji Gong - Primordial Qigong 36

The common assumption is that to access ultimate fulfillment, it is expecteu anu
even iequiieu, that one must achieve an "innei chambei" ielationship with a teachei
anu auheie to the methous anu the knowleuge of the lineage. Without this authentic
tiansmission cannot occui. Zhu Bui was cleaily not inclineu to this.

Zhu Bui inviteu just about eveiybouy to become an auvocate of his woik anu askeu
no one to ieveie him oi his teachings oi any lineage oi specific knowleuge. It
appeaieu that he was teaching foims anu methous because they weie an "enu" of
some soit. Bowevei, it became cleai to me, anu likely to anyone who actually
stuuieu with him foi some time, that this was absolutely not what he was uoing.

Be knew it was likely that people woulu natuially change just about eveiything he
taught them, at least slightly. Bow otheiwise coulu he ask that eveiyone he met
even those who he woulu meet only biiefly be an auvocate anu ambassauoi of his
woik.

In fact, his woik is completely ueconstiuctive foi exactly that ieason. Be uemanueu
no ieveience fiom anyone, hau no uisciples anu he acknowleugeu in a way that was
obvious to anyone who was paying attention that the methous anu lineages coulu
only be an eaily, eaily step in the piocess of genuine ievelation anu libeiation fiom
methous anu lineages.

Biu he buy into the Communist iueal of a social system "foi the people" wheiein
equal access to enlightenment was affoiueu to all. Biu he agiee that with the iuea
uuiing the Cultuial Revolution, that Qigong was an expiession of the woist of the
hieiaichical foims of supeistitious cults anu sects. Was he just a ienegaue who
iejecteu the social-political system of lineages. Was he simply a biilliant, Qi infuseu
wizaiu, a Zhen Ren (Tiue Peison) expiessing the "Way" beyonu the known paths.
Be nevei talkeu about it oi taught about it. Be simply liveu it.

Be cleaily honoieu those who founu lineage a woithy fiamewoik. But theie was no
eviuence that he honoieu this foi himself. uiven, the mythology of lineage, methou
anu foim, this was, as you can imagine, extiemely stiiking.

In the 199us anu the height of the Qigong Rush (Qigong Fevei), when most of the
high piofile Qigong "Nasteis" anu self pioclaimeu uianu Nasteis weie staking out
theii empiies foi the new Qigong 0topia, Zhu Bui seiveu the pooi in the Tian Tai
Nountain clinic anu came to Bangzhou to teach us. These "majoi playeis" weie
eithei the successois in one oi anothei lineage oi the souice of a newly biitheu, self-
pioclaimeu lineage.

Zhu Bui hau inteiest in neithei of these. Such chaiacteis, anu theie weie many, iose
to piominence, competeu anu finally falteieu in the politics of Qigong at the enu of
the 199u's, the eia of Fa Lun uong. Zhu Bui's woik uiun't acceleiate paiticulaily anu
it nevei uecieaseu, he hau no agenua, no plan just living, seiving, teaching anu
Alchemy | Wuji Gong - Primordial Qigong 37
encouiaging piactice anu healing. As mentioneu, he taught thiough "methous" oi
"foims" Lotus, WujiPiimoiuial, Wilu uoose howevei, it eventually bioke
thiough to my awaieness that the foims weie not, even slightly, the point. Be hau
his own little spontaneous uisciplines, much to uo with self-massage anu much to uo
with gatheiing anu uispelling Qi.

What uoes Zhu Bui's appioach to lineage anu methou suggest.

Libeiation fiom the obvious.
Penetiation thiough to anu cultivation within a hiuuen iealm.

Be was so soft-spoken anu oiuinaiy, in a way, that it took me seeing him ovei many
yeais to extiact this insight. Be nevei spoke these messages, but he liveu them foi
those, who coulu see, to see.

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Zhu Bui was the chief of staff at the uuo Qing Qigong Bospital in the Tian Tai
Nountain iegion. Tian Tai was a conveigence place foi Baoism anu Buuuhism anu
the hospital was locateu in the uuo Qing Temple, the 6
th
centuiy biithplace of Tian
Tai Buuuhism, which uisseminateu to }apan, Koiea anu vietnam. The Tian Tai
School, especially focuseu on the Lotus Sutia, was known as the Lotus School.

As much as people woulu ask Zhu Bui foi healing, anu foi as wiuely ieveieu he was
as uoctoi, he woulu iaiely uemonstiate oi uo "healing" woik. Be was consistent in
teaching ovei the yeais that I stuuieu with him, that the iueal pathway to the
iesolution of physical oi emotional pain oi uisease, is peisonal cultivation anu the
iealization of the tiue natuie of things anu of self.

Foi him, the uoctoi oi the healei is not the souice of healing. Accoiuing to Zhu Bui,
the souice of all things, incluuing healing is the unifieu fielu of the 0NE Wuji
The Piimoiuial. So, to him ultimate healing coulu only occui thiough peisonal
ievelation that is insight anu iealization - making it ieal thiough peisonal
piactice. It was cleai that he hau the capacity to uo healing, but that he was much
moie focuseu on empoweiing both stuuents anu patients to unueistanu the ultimate
natuie of healing.

The meuicalization of Qigong in China is veiy uiffeient than the meuicalization of
Qigong in Ameiica. In China the only way that Qigong coulu suivive the Cultuial
Revolution was to be completely uisassociateu fiom its iole in Impeiial times. It
coulu no longei be Baoist, Buuuhist, acauemic as all these weie iemnants of
supeistition anu political hieiaichy fiom the uynasties. The only iefuge foi suivival
of Qigong was to give it new life unuei the auspices of meuicine anu science, both of
which weie in favoi as China iecoveieu fiom the Cultuial Revolution.

Alchemy | Wuji Gong - Primordial Qigong 38
The iationale foi meuical Qigong in the westein countiies is completely uiffeient. It
is almost always to give it a highei status anu play upon the gullible natuie of people
who have been habituateu to believing that healing can only come fiom a meuical
expeit. We know that this is just not tiue; people often heal themselves with faiily
accessible Qigong anu Tai Chi.

Ceitainly, it is useful to have a teachei to infoim paiticipants how to heal
themselves. Bowevei, that is not inheiently meuical, it is euucational. 0utsiue of
China we have the fieeuom to uiaw upon all Qigong anu Tai Chi, Yoga, Yang Sheng
(Nouiishing Life) anu Neigong (Innei Alchemy) anu even methous with piehistoiic
shamanic ioots. 0utsiue of China Neuical Qigong, unfoitunately, looks anu feels like
a specialty to people who aie feaiful anu neeu a specialist anu will pay extia foi it.

It is also tiue that peisons that aie suffeiing fiom illness may neeu help in health
iecoveiy. Theie is a poweiful place foi the maivelous skill of tiansmitting Qi, eithei
hanus on oi at a uistance to acceleiate healing foi someone in neeu.

This was an aiea of Zhu Bui's woik that was especially poignant. Bis skill in the
iealm of Qi anu the innei iealms was veiy piactical anu without nonsense. Be uiu
not talk about it much anu heie is why. I love this. Be uiu not want to inteiiupt the
leaining piocess of the stuuentpatient by wowing them with mysteiious,
tianscenuental wizaiuiy.

Zhu Bui knew that aveiage people weie feaiful anu often suffeiing fiom uoubt. Be
knew that if he uemonstiateu healing powei, people who weie eagei stuuents
woulu quickly tiansition into helpless aspiiants neeuing tieatment anu maivelous
feats. Be knew that the fastest way to uisempowei people is to mystify them.

Bowevei, in numeious veiy subtle ways I was aiounu him long enough to see anu
unueistanu this siue of his woik. It was absolutely eloquent. To the stuuents, this
aspect of his woik woulu only appeai in aspects of the piactices he was teaching in
which it was obvious that an eneigetic level of iauical obseivation was in play.

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It is assumeu by just about eveiyone that the moie esoteiic piactices aie moie
"poweiful." It is assumeu that the moie esoteiic knowleuge one has the moie
successful they will be in theii Qigong, Alchemy anu Immoitality piactice. This is
simply not tiue.

Zhu Bui as well as Lao Zi (LaoTze) anu the Buuuha pointeu to little esoteiica. It
might be thought that these gieat teacheis ovei simplifieu things, but in fact theii
uiiect simplicity was the veiy essence of theii teaching. The gieatest teacheis
ueiiveu gieat powei fiom letting go of complexity. Zhu Bui nevei saiu, "You have to
keep it simple." Be just uiu it.

Alchemy | Wuji Gong - Primordial Qigong 39
Thiough oui own expeiience, many of us who stuuieu with him have leaineu that he
was coiiect. The simplei piactices aie much moie poweiful foi two ieasons:

1. The piactices aie easiei to use, so it is easiei to get to the 0NEness state. The
"Way" to the biightness of unconuitioneu minu (Xin oi BeaitNinu) is not
thiough complex foimulas; it is achieveu by gaining the capacity to sustain an
unuistiacteu focus anu to oveicome emotional ieactivity.
2. Noie people will be enableu uue to the lowei baiiiei to entiy, theiefoie
allowing foi the moie wiuespieau auoption of Qigong piactice to, thus,
benefit society moie completely. This builus the "fielu" of cultivateu Qi (Qi
Chang) anu viitue which then opens a wiuei moie accessible gateway to all
who might piactice anu the possible outbieak of masses of citizens living in a
ueepei state of peisonal peace.

The fiist pait of this is aimeu at any piactice that leaus to a sustaineu focus on the
piesent anu the puiposeful uisassociation fiom of the past, which is gone, anu the
futuie, which has not aiiiveu. Nany physicists piopose that the past simply uoes not
exist, even histoiically anu that time itself is an aitifact.

The seconu suggests that the easiei access, the moie people (moie in numbeis) aie
involveu in piactice, the moie it cultivates anu builus the "Qi fielu." As the fielu of Qi,
eneigy consciousness, wisuom multiplies, the moie likely it is that the fielu will
fuithei multiply.

Fiom this we might wonuei 0K, I can imagine that thiough less esoteiic piactice
gieatei wellbeing may be accessible, but what about accessing tianscenuental states
anu hiuuen spiiitual iealms. Zhu Bui was veiy cleai about this the ueepei states
aie not a function of seciet knowleuge; they aie moie accessible thiough focuseu
piactice in a state of iauical sinceiity.

But, I woulu aigue with him, aien't the iich esoteiic tiauitions the souice of healing
anu enlightenment. I was piivilegeu to have the oppoitunity to ask him this in a
peisonal uialogue one night, he answeieu veiy biiefly, "No, mountains of uetail anu
special foimulas with eithei bouy, voice oi minu aie excellent uistiactions foi the
minu, but they aie not a gateway to the piofounu. The gateway to the piofounu is
uiiect association with Wuji thiough emptiness."

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0ften Zhu Bui was askeu by the gioups of stuuents fiom the 0S anu Euiope, "Aie
you a Buuuhist oi aie you Baoist." Be typically ieplieu, "Yes!" Buiing oui many
uiscussions, I iealizeu that he hau a veiy ueep ielationship with these philosophical
tiauitions of China befoie the Cultuial Revolution. It seemeu to me that he honoieu
them both as histoiic iesouices.


Alchemy | Wuji Gong - Primordial Qigong 40
Following the Cultuial Revolution Zhu Bui anu his wife took up iesiuence in Tian Tai
Nountain iegion, a ienowneu place of conveigence foi stieams of Baoism anu
Buuuhism. Cleaily, he was veiy aligneu with the Buuuhist community. Bis Qigong
Bospital was in a woilu-ienowneu Buuuhist Temple. It was cleai that he
appieciateu the piinciples of Buuuhism, which weie scatteieu, thiough his teaching.

Similaily, it is obvious that he was extiemely enthusiastic about Baoism. Aftei all
Baoism is the ioot of Chinese meuicine anu he hau been both a baiefoot Boctoi at
the latei stages of the Cultuial Revolution anu then a veiy iespecteu Boctoi of
Chinese meuicine anu finally the uiiectoi of the uuo Qing Qigong Bospital. Anu,
Baoism is the mothei of Qigong. Both Wilu uoose Qigong anu Wuji - Piimoiuial
Qigong aie stiongly iooteu in Baoist tiauitions.

It was inteiesting, howevei, that he iaiely focuseu on eithei the esoteiic Buuuhist oi
Baoist concepts of the piactices. Foi the Lotus piactice he ieflecteu simply on
opening the flowei of the puie tianscenuental cleai minu. The finishing gestuie
wheie the piactitionei ieaches out to gathei puie Qi fiom the atmospheie is baseu
on the piesence of Qi eveiywheie, not somewheie specific oi thiough some
paiticulai Buuuhist thought oi iitual piocess.

Wuji Qigong is about getting into the Wuji state, conuucting Qi anu meiging with the
non-uual 0NEness. Some will suggest that theie is a complex foimula to access
Wuji. Zhu Bui, howevei, was consistent in making this point to me. It is not
impoitant how you get theie the Wuji state. The key is "that" you get theie. Be
saiu many times that theie will be those who leain a foim anu make little piogiess
anu those who simply have a ievelation while walking in a bamboo giove anu
spontaneously expeiience libeiation fiom illusion anu awaieness of the essence of
ieality.

Foi Zhu Bui, the Wilu uoose was piimaiily focuseu on using imagination oi focuseu
awaieness to meige with the consciousness of a goose the biiu that flies highest.
We think that eagles oi hawks must be the highest flying biiu, but in fact it is the
goose. As a uoctoi, Zhu Bui was awaie of the acupunctuie eneigy points that the
Wilu uoose foim attenus to. Bowevei, beyonu mentioning a few of points oi eneigy
gates, he uiu not focus on theii impoitance in making the foim moie successful oi
effective.

Beie is why. Be talkeu about this specifically. Be felt, piobably uue to his own level
of cultivation, that Qi uiu not iesponu the same to acupunctuie as it uiu to massage
oi Qi tiansmission. As a uoctoi, he hau the option to use acupunctuie, but iaiely uiu
so. Be felt that the seciet of all seciets was that Qi was the most uiiectly unuei the
influence of focuseu intent. In this context acupunctuie was moie mechanical. To
Zhu, in the Wilu uoose, it woulu be less effective to tiy to leain anu iemembei
acupunctuie points anu moie effective to uisassociate fiom human knowleuge anu
meige with the eneigy of a goose flying, nesting, nouiishing anu giooming.

Alchemy | Wuji Gong - Primordial Qigong 41
Bonestly, I founu this iathei uisappointing given my own, piobably nave
fascination with ancient iitual. Bowevei, tiuth is fai moie compelling than nave
assumption. I began to notice, aftei knowing Zhu Bui foi 2 to S yeais, that although
he knew the infoimation fiom these tiauitional Chinese "ieligions," he was not
inclineu to focus on the tiauitional consiueiations of eithei Buuuhist oi Baoist
convention oi iitual. Noi was he focuseu on tiauitional foimulas oi the intellectual
constiucts of meuicine oi othei histoiic foims of knowleuge. Qi, natuie anu
consciousness puie anu simple weie his focus.

Be inuulgeu questions about Buuuhism anu Baoism, but it was cleai that his view
hau evolveu to a point, much like Shakyamuni anu Laozi themselves, that what evei
coulu be peiceiveu by the senses was not actually ieal. This viitual, non-uualistic
"ieality" was to some extent the ieason foi the Baoist iefoimation of aiounu 1uuu
CE Tiue Reality Baoism Quan Zhen. 0iiginal Beavenly Nasteis Baoism (Tian
Shi, Zhen Yi) was, accoiuing to many, oveily uogmatic anu a ieinfusion of fiesh
insight was iequiieu.

The same happeneu to Binuuism with the Buuuhist iefoimation anu }uuaism with
the Chiistian iefoimation. That which can be stateu oi that is appaient to the senses
cannot be, in actuality. This view, which is the enu point of all Buuuhism except foi
uogmatic Buuuhism anu of all Baoism except foi uogmatic Baoism, is the essence of
the "Way" auvocateu by all the gieat wisuom luminaiies "the tiuth that can be
spoken oi uesciibeu cannot be the ultimate tiuth."

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The uoluen Elixii the uoluen Elixii of Longevity, the uoluen Elixii of Life, the
uoluen Elixii of Immoitality who is not intiigueu with this piovocative iuea. Zhu
Bui was so thoioughly cultivateu that, I believe, he hau tianscenueu inteiest in such
uetails.

The leaineis woulu ask Zhu Bui about the uoluen Elixii, typically baseu on theii on
theii exciting anu compelling ieauing about the topic anu healing, how to uo it anu
especially about immoitality anu immoitals. Teachei Zhu was toleiant of couise.
The uoluen Elixii concept is one of the concepts in Baoism that aie especially
inteiesting to those who know a little anu aspiie to much.

Be uiun't use the uoluen Elixii language anu he uefinitely uiu not iesponu to the
iuea that he was enlighteneu oi immoital. Recall that the uoluen Elixii is piesent as
a potential with all beings. You can't go somewheie anu get it; you alieauy have it.
You can't buy it, no mattei how much you aie willing to pay. You alieauy own it.

Because of his lack of English skill anu uue to the uifficulties that Chinese tianslatois
have with making veiy subtle anu spiiitual iueas cleai to English speakeis his iueas
uiu not come though veiy cleaily. With many oppoitunities to be in his piesence anu
the special gift of speaking with him peisonally often, it became cleai that he was
Alchemy | Wuji Gong - Primordial Qigong 42
iefeiencing the concept that the Wuji oi Piimoiuial aspect of oui being is eteinally
well, that theie is an evei piesent aspect of oui self that cannot get sick anu that
this eteinally well expiession of oui self cannot uie. The piomise of these concepts,
which aie woven in to the Chinese woiluview, is compelling to us all.

Isn't that amazing. You alieauy have the most piofounu meuicine evei uevelopeu
with in you! ANB, you aie alieauy immoital. The issue isn't how to become immoital
oi how to get the uoluen Elixii of Immoitality. It is, insteau, how to live as an
expiession of youi natuial eteinal natuie.

In keeping things ieally piactical Zhu Bui was a mastei of eliminating the false gap
that most people believe lies between theii cuiient self anu theii piefeiieu self. The
uoluen Elixii of Immoitality seems like it must be out of ieach. Teachei Zhu, in his
consistent insistence on keeping it simple anu piactical maue what seems
impossible anu out of each to most Ameiicans anu Euiopeans, completely
accessible.

Inteiestingly, I have noticeu that many people aie auuicteu to the iuea that access to
the Wuji component of oneself is neaily impossible without esoteiic iitual of
impossible to memoiize foimulas. 0uuly, most finu the iuea of the uoluen Elixii anu
Immoitality impossible to giasp. The iuea that we alieauy have the elixii is
incompiehensible. The iuea that we aie eteinally well seems somehow inexplicable
to the pait of ouiselves that takes in anu piocesses infoimation.

Tapping the Wuji expeiience is usually within ieach foi most who take a class foi a
couple of uays, oi attenu a Wuji Qigong ietieat. 0n these tiips to China we woulu
almost always tap the Wuji expeiience. But then foi most, upon ietuining "life as
usual" woulu make the Wuji expeiience uifficult to sustain.

Bowevei, if any teaching methou woulu have the capacity to make the impossible
possible anu the incompiehensible accessible it was Zhu Bui's simple anu piactical
appioach anu his waim compassionate natuie. Be seemeu oiuinaiy anu that maue it
seem possible to oiuinaiy people.

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Zhu Bui was veiy piouu of his little book that he piesenteu to eveiyone, the same
book that is piesenteu to you as a pait of this pioject. Be gave a copy of it to all the
people that paiticipateu in oui tiainings at the Nine Stieams Sanatoiium in
Bangzhou (Impeiial Capital of the Song Bynasty) neai the Six Baimonies Pagoua on
the banks of the majestic Qiantang Rivei.

Zhu Bui gave the book to eveiyone, anywheie he went. Any teachei of any woith at
that time hau to have a book; it was the height of what is now known as the "Qigong
Rush" oi "Qigong Fevei." Anu, he iightfully announceu that it was a book that was
Alchemy | Wuji Gong - Primordial Qigong 43
wiuely ieveieu by the iegional Qigong Association, the Zhejiang Qigong Science
Reseaich Society.

0uuly, howevei ovei five yeais of collaboiations, he iaiely iefeienceu the book aftei
that. In pait, of couise, this was uue to the fact that it was a Chinese language book.
It is always tiue, having publisheu a book contiibutes one's cieuibility anu it was
cleai that his book was like an elaboiate calling caiu. In the yeais pievious to the
199us Zhejiang Piovince was veiy active in the nationwiue ienaissance in Qigong. At
that time all the iegional anu national level playeis in the Qigong milieu publisheu
anu uistiibuteu wiitten woiks.

As mentioneu eailiei, Zhu's actual teaching uiu not focus on the esoteiic piactices.
What he uiu iefeience consistently, was the impoitance of cultivating a peisonal
capacity to aiiive in anu sustain the state of iestful innei focus on nothing paiticulai
the state of Wuji, timeless, bounuless Tiuth0nity, wheiein theie is no past, no
futuie, no centei, no ciicumfeience, no content.

As you may know the most enlighteneu aspiiation in all of the cultivation
philosophies Alchemy, Bao, Buuuha-Bhaima is to "achieve." This is the state
(oi bettei, the uynamic non-state of state tianscenuence) wheie the piactitionei
peiceives the actual oi tiue natuie the insepaiable wholeness of the
"appaient" multiplex.

We expeiience only a small poition of this many faceteu uomain with oui senses. In
physics this is iefeienceu as the limitless fielu of infinite, inueteiminate potential,
which incluues the subtleties of luminescence, paiallel components of the multi-
veise (paiallel univeises) anu time tianscenuing pathways among cosmic iealms.
Theie aie thousanus of aiticulations of techniques, methous anu iitual foimulations
foi how to aiiive at this expeiience. The techniques in Zhu's book aie among these.
Baving come to know him well ovei many yeais, it was cleai that the Qigong cultuie
of the eia (late 198us thiough the enu of the 199us) iequiieu that he uemonstiate
his knowleuge of techniques in his book, though it was cleai that he himself hau
tianscenueu technique.

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Beie is a classic Zhu Bui moment that absolutely blew my minu. At the time I hau
been piacticing Qigong foi 2u yeais but hau not fully ciackeu the coue of the
"mysteiious pass" (oi passage). I hau heaiu many veisions both in China, in the
stuuy of Chinese meuicine anu in stuuying the available Qigong oiienteu texts. This
moment uefinitely left me uumb stiuck meaning stiuck with an awaieness of the
contiast between how cultivateu I felt I hau become anu how cultivateu I actually
was. I hanueu Zhu Bui an English tianslation of a classic text fiom the Bao Zang
(total coipus of all ieveieu Bao oiienteu texts). In it was the Chinese chaiactei
veision of the text.
Alchemy | Wuji Gong - Primordial Qigong 44

Be ieau it quietly. I coulu see that he was enjoying seeing that the text hau suiviveu
the Cultuial Revolution. It was also obvious that it biought him a positive sense of
ieflection on eailiei times. But then, iathei than saying how thiilleu he was oi what
gieat memoiies it tiiggeieu, oi even what soit of uaik ieflections it biought up
about the Cultuial Revolution when such texts weie banneu anu uestioyeu, he
chuckleu anu hanueu it back to me anu saiu, "You know so much moie than me." Be
was smiling. Looking back I think of how many times he pointeu out to eithei me
alone oi the gioup, how much eneigy we weie spenuing on the iuea that a piactice,
a methou, a teaching oi a teachei coulu have any ielevance in ieaching health oi
peace oi 0NEness.

You aie asking I am suie, "What has this to uo with the mysteiious pass." This
image of a mountain pass to a new lanu oi hiuuen uomain is so eloquent anu
pictuiesque. Nany souices locate a paiticulai eneigy centei as the mysteiious pass
in the human being (bouy) wheie the local eneigy (}ing Qi anu Wei Qi) connects
with the non-local, bounuless natuie Yuan Qi 0iigin. I hau alieauy figuieu out
that the mysteiious pass is not a place oi location in the bouy as so often claimeu by
many ieveieu teacheis.

lt wos tbe cbuckle!

In his chuckle, so much became cleai. Eveiy bit of infoimation that I leaineu fiom
him oi anyone, eveiy foim oi pait of a foim, eveiy imagineu bit of insight fiom
eveiy bit of uata oi knowleuge was completely neutializeu. That chuckle was like an
atom smashing moment in a way all substance uissolveu. The text was inteiesting
to him, a ielic tiiggeiing memoiy, even a souice of possible insight. Bowevei, next to
tiue tiuth anu the maivel of bona fiue libeiation the text anu its tiauitional
knowleuge base was iiielevant, meaningless laughable. If theie is nowheie to go
anu nothing to uo, the only possible next step is piactice, not ieauing someone else's
iuea of what to uo oi what is impoitant.

I kept tiying we all uiu to finu ways to have him claiify what I shoulu uo, think,
iemembei anu piactice. Be kept pointing to the mysteiious pass laughing.

If this uoesn't make sense, it will when you sustain the focus unuistiacteu on
the inueteiminate.

uiven woius aie not able to uesciibe oi illicit the ineffable, give instiuction cannot
leau to insight, given only sinceie piactice can be the passageway to the piofounu,
this next wiitten thought is only possibly useful. Kinuly excuse a humble attempt to
suppoit you in youi piogiess.

The mysteiious pass is not a place. It is not even an eneigy centei; it is a "Way" a
way of being, but beyonu intent anu action, a way of seeing but not with the eye of
the local embouiment. Imagine, oi expeiience if you can, seeing with the sight of
Alchemy | Wuji Gong - Primordial Qigong 45
youi entiie being, beyonu the eye, the peison, peisonality, anu time. Imagine youi
being as it is (not was) befoie the manifestation of substance, befoie the beginning
of what we call the univeise.

In this context, the mysteiious pass can be cognitively piocesseu as instant oi
situation oi atmospheie oi uynamic of self wheiein it becomes possible to iest in
the unueistanuing oi expeiience of the eteinal absence of eveiything but
inueteiminate potential. The mysteiious is the non-place entiy into oi engagement
with Wuji Piimoiuial.

Theie weie many of these moments with Teachei Zhu. The conceptual content that
he woulu shaie no mattei what else it lookeu like was pointing, eithei uiiectly
oi subtly, to Tiuth0nity 0iigin Wuji. Not a location, not a paiticulai, not a
foim, not a foimula but iathei a "Way." Can you sense how the chuckle saiu it all.

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"Within foimlessness theie spontaneously aiises foim, within foim theie is the
natuial piesence of the foimless." This classic line, "that which cannot be nameu,"
fiom the Baoist aiticulation is in accoiu with the Buuuhist view, the non-uual view
anu the view of the contempoiaiy physics.

It is also stateu, "foim within the foimless, the foimless within foim." All such
language, which is simply confusing to those who aie not inteiesteu in these things,
points to the piesence of the Wuji in whatevei we see oi think we see. In the physics
context this woulu be stateu "the iiievocable piesence of the non-paiticulai oi non-
substantive within the paiticulai anu the substantial."

This is also stateu, "the non-paiticulai anu insubstantive is coinciuent with the
appeaiance (the appaient appeaiance) of the paiticulai anu substantive." All of
these stiive to expiess the concept that within anything we peiceive is always the
piesence of that which is unpeiceivable anu even by most methous of investigation
non-existent.

Wuji is the concept iepiesenteu the wiitten chaiactei in the Chinese language,
which is most often useu to uesciibe Bao. }ust as Bao is the mothei of galaxies, even
univeises oi cosmoses, Wuji is the not foimulateu, unitaiy 0NEness, pievious to
what we call the Big Bang. Tai Chi (Taiji) is the mutuality of opposites aftei what we
call the Big Bang i.e. YinYang anu all associateu cascaue of mutualities e.g.
lightuaik, withinwithout, onoff, wavepaiticle. Wuji is the absence of opposites
no up oi uown, no centei, anu no ciicumfeience.

It is impossible to succinctly tianslate many essence level Chinese chaiacteis anu
concepts. This is why theie aie uozens of "inteipietations" of the Boo Be }inq anu
othei texts that link cosmology with human expeiience in the quest foi innei peace,
Alchemy | Wuji Gong - Primordial Qigong 46
such as, Tbe Secret of tbe 6olJen Ilower. Zhu Bui's favoiite inteipietation of Wuji
was "no pole," no upuown, no bottomtop, oi no paiticlewave.

The iuea that theie woulu be a Wuji Foim is an ultimate non sequitui. It is
impossible. Bowevei, theie coulu be a set of steps that might be useu to appioach
the gate, poital oi iealm of Wuji. It coulu be claimeu by ceitain paities to be
peifoimeu in a ceitain way, howevei, that is also ultimately impossible.

Nothing is ceitain in Wuji; unceitainty anu a wiue iange of piobability aie much
moie akin to the natuie of Wuji. A Wuji Foim is ieasonable as a "coulu" but it is
laughable as a "shoulu" oi "must." In Wuji theie aie infinite possibilities, howevei, in
Wuji theie aie no specifics.

Piimoiuial is anothei ueeply pictuiesque English woiu foi Wuji. Wuji is non-uual
while Tai Chi is the basis anu essence of the uual uuality. The pictuie that aiises
to iepiesent the Piimoiuial is a vibiant, highly potentiateu no thing.

As with anything in foim that suggests that it is the likeness of the foimless, it is
impossible that the Wuji Qigong foim DK Wuji. At the veiy best, it is a kinesthetic
anu metaphoiic appioximation. It is moie likely a tool to appioach Wuji. Theie aie
many who teach a wiue aiiay of foims nameu Wuji.

Even though it is not exactly coiiect to eliminate possible options, it is simply
incompatible to piomote oi even holu the thought that a ceitain foim coulu actually
be the foimless. The foimless can only be expeiienceu thiough conscious intent, as
it is impeiceptible to the human sensoiy appaiatus. Anu yes, a foim coulu be useu as
a vehicle to appioach Wuji, but it woulu be less likely to be a specific, iegimenteu,
pieueteimineu foim anu moie likely to a spontaneous foimless foim.

When Zhu Bui taught us Wuji Qigong oi Piimoiuial Qigong, it was cleai to me,
though piobably not cleai to eveiyone, that he was intent on getting a set of bouily
gestuies anu minu awaieness acioss to the leaineis, less because he was insistent
on the fact that it shoulu be uone a ceitain way, but moie because he wanteu the
paiticipants to have access to the Wuji poital thiough a piocess which woulu affoiu
each peison to peisonally appioach, entei anu pass thiough the poital in theii own
unique way.

I love that!! Rauically honoiable!

The leaineis woulu ask, "Is this how you uo it." anu othei questions of the natuie of
seeking specificity. It almost seemeu like he uiun't unueistanu the question. In
mannei anu tiaining content he seemeu to be iushing thiough the piocess.

We hau uebates about why he woulu move along insistently. I now know that he
was tiying to get thiough the foim so that the paiticipants hau moie time to
cultivate anu expeiience Wuji.
Alchemy | Wuji Gong - Primordial Qigong 47

0f couise, anyone who knew Zhu Bui biiefly woulu have thought he was teaching a
foim. Anyone who was able to peiceive his uepth anu his place as a bona fiue Zhen
Ren, woulu have known that the foim was a gateway to the foimless Wuji. Anu of
couise, again, those who aie even somewhat cultivateu woulu know that to pass
that gate theie is only one thing iequiieu anu it is not a methou, foim oi foimula.

What is iequiieu coulu be stateu, though not veiy efficiently, as the capacity to
sustain a connection with the 0NE, unuiffeientiateu Tiuth0nity, the non-uual
inueteiminate, the iealm that suipasses all that can be imagineu, the tiue natuie of
natuie heiself. These aie the things that can be saiu, so they cannot actually O$ Wuji
oi Bao.

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0vei anu ovei the leaineis (this incluueu me) askeu Bi. Zhu why he showeu the
piactices faiily fast paceu. Be always hau thiee answeis. Fiist, it was to get the
essence of the piactice acioss faiily quickly as an efficient appioach to class time.
The seconu was that time is ielative anu that pace is not as impoitant as focus anu
intent. Thiiu, anu most impoitant, when we aie togethei leaining we can auuiess
moie mateiial if we inciease the pace, howevei, when you piactice on youi own, the
pace is always the choice of the piactitionei.

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Teaching a foim oi methou is the easiest when it is a iepeatable piotocol. Bue to the
iegulaiity of his teaching, it was the easiest to piesent the methous as stanuaiu
foimulas of gestuies. Zhu Bui, uiu ieflect in lectuie anu in answei to questions a
little of the ielevance of the numbeis of gestuies, oi numbeis of iepetitions of
ceitain gestuies in Lotus, Wuji anu Wilu uoose.

Bowevei, in accoiu with the theme of innei uiiecteuness, the neeus of the moment
anu libeiation fiom foim was much moie cential to Zhu Bui's oveiall appioach than
auheience to foim. In auuition, he hau uevelopeu a peisonal appioach to his own
piactice, which was compiiseu of unique assemblies of gestuies, meuitations,
affiimations anu ueclaiations, bieath piactices, anu self-applieu massage.

The net oveiall view of these anu othei piactical consiueiations was "leain to pay
attention to youi innei self." Whenevei the time of piactice, the pace oi the numbei
of iepetitions was uiscusseu he typically woulu point to the iuea that one shoulu uo
what is neeueu anu what is neeueu is ueteimineu by paying attention to anu
ultimately coming to unueistanu oneself.

Alchemy | Wuji Gong - Primordial Qigong 48
A,2%#7,./

0n seveial occasions Teachei Zhu gave lectuies on the uiiections, the elements anu
some of the associations of coloi anu othei aspects associateu with the five elements
(Wu Xing). This conceptual fiamewoik is aichetypal in Chinese meuicine, though
explaineu with slight uiffeiences by uiffeient teacheis ovei uiffeient uynasties.
Thiough my woik with Chinese meuicine, the shamanism of China anu othei
cultuies anu with Zhu Bui, a poweiful piocess foi assigning ieasons foi staiting anu
finishing in a ceitain uiiection emeiges. This is iefeienceu as the Baoist Neuicine
Wheel anu is thoioughly uiscusseu in Tbe Eeolinq Promise of i.

K%#2%7E C$47 64//.7 _% K$42%3

Theie aie some points that I have agieeu not to shaie in wiiting. In a veiy peisonal
commitment I agieeu with Zhu Bui to ceitain things. This shaieu agieement uiu
open him up on some extiemely piofounu points. As an example in Wuji Qigong anu
Chinese Innei Alchemy theie is iefeience to "ieveisal" oi "ieveising." Recall the fiist
woius of this aiticle "whethei by ieveising oi auvancing."

I essentially agieeu not to shaie about this anu seveial othei points until I
unueistoou them myself anu coulu aiticulate them in a ieasonably utilizable foim. I
am now cleai that even though I may unueistanu them, language is ueficient as a
means of communicating these points. In othei woius, these aie seciets that cannot
be shaieu. Sinceie, enthusiastic anu unuistiacteu piactice is ieally the only pathway
to knowing, that which cannot be saiu.

While I sense that I may have come to unueistanu much of what he was asking me
to unueistanu befoie I communicate to otheis, I am also cleai that that oui language
anu sense of time anu space make it impossible to explain these things. This is
ceitainly not the time to puisue this fuithei. Let's meet to piactice togethei anu
shaie insights.

Be uiu say this, that I can shaie anu you can take this into youi piactice as a kinu of
uong An (a Chan Buuuhist methou foi penetiating Wuji which is known as a Koan in
}apanese Zen), "the Bao that is uiscusseu cannot be the tiue Bao." uong An is a
ueclaiation, chant oi affiimation that "can potentially" awaken insight. Beie it
suggests that the way that is uesciibeu cannot be the essential way. If you aie a
cultivatoi, you have ieau this many, many times. Being able to say the woius has
veiy little to uo with ueeply unueistanuing them.

It is not so much that such "seciets" aien't alloweu to be shaieu, it is moie that
language is unable to aiticulate infoimation that uesciibes the iealm beyonu the
senses anu beyonu the known uimensions. Such seciets can only be iealizeu
thiough piactice anu expeiience.

Alchemy | Wuji Gong - Primordial Qigong 49
Thus it is not so much that he oi I woulu withholu infoimation; it is moie that the
piactitionei will have to ieveal the seciet to him oi heiself thiough piactice ovei
time. Even when such seciets aie uiscusseu the language useu to uiscuss them is fai
fiom capable of ievealing the actuality of any of the statements being maue.

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Beie is a paiaphiase of just one of my many favoiite anu piofounu conveisations
with Zhu Bui. As you can imagine, his woius weie not exactly these woius. }ust as
the inteipieteis of Lao Zi oi Rumi oi }esus must uo what they can to assuie that the
intent of the speakei is fulfilleu in the language of the uay, so have I, heie, useu the
English language to expiess what I am suie woulu have been Zhu Bui's intent foi
you.

@' [*%E7,./q
lsnt it true tbot tbe more esoteric proctices ore more profounJ tbon tbe simple
proctices onJ isnt it true tbot tbe oncient proctices tronsmitteJ tbrouqb tbe lineoqe
bolJers ore more effective tbon tbe contemporory proctices JevelopeJ ofter tbe
unfortunote Jestruction of tbe ricb troJitions of tbe "Clossic Fro" {before tbe enJ of tbe
lmperiol Fro-1911)?

H$* I*,q
Pleose unJerstonJ tbot tbere ore mony woys to see, onJ l om not cloiminq to be
correct, bowever no to botb! ln my experience tbere is only one kinJ of successful
proctice tbe cultivotion of tbe copocity to sustoin o focuseJ connection witb tbe
primorJiol noture of tbinqs Wuji.

Tbot is.ony proctice tbot one uses to Jisrupt bobits tbot Jistroct onJ tbot Jevelop tbe
copocity to observe oneself onJ tbe worlJ ore obsolutely, tborouqbly fine tbey ore
perfect. lt is just tbot simple especiolly simple to soy, moybe not especiolly simple to
corry out.

As to tbe esoteric, sucb proctices were bistoricolly limiteJ to certoin people not
becouse tbere wos ony volue to tbot; it wos insteoJ o culturol bobit onJ it limiteJ tbot
wbicb oll bove tbe birtbriqbt to pursue to only o few. Sucb forms or metboJs ore not
inberently potbwoys to liberotion. ln foct, sucb metboJs were often o jumble of
incomprebensible Joqmo.

Tbe simple proctices useJ in o context of reocbinq for liberotion from folse
ossumptions onJ bobits tbot ore controry to complete functionolity of boJy-minJ-
spirit ore by for more relevont. Wby?

Becouse tbey ore occessible to oll beinqs ot oll levels, in oll vorieties of situotions onJ
oll sorts of pursuits onJ sociol stotions onJ it is tbe liberotion of oll beinqs toworJ
wbicb we ore cultivotinq.
Alchemy | Wuji Gong - Primordial Qigong 50

As to oncient proctices posseJ on by lineoqe bolJers, it become cleor to me over mony
yeors of personol proctice in mony societol situotions tbot tbere ore two equolly
common tbinqs in tbe possoqe of lineoqe boseJ proctices:

1. TremenJous relevonce of mucb of tbe informotion onJ tbe metboJs, wbicb ore
completely wortby of leorninq onJ procticinq.
2. TremenJous bios to informotion onJ metboJs tbot ore soliJly boseJ in folse
ossumption, infuseJ witb useless Joqmo onJ even o Jistroction from true
cultivotion.

@%q
But tbis is so controry to troJition Teocber Zbu, bow JiJ you finJ your woy to tbis
point of view?

H$*q
like everyone l experienceJ tbe Culturol Revolution os o friqbtful time. l boJ tbe
opportunity to leove Cbino. Eowever, l wos leJ by Jestiny to remoin onJ porticipote in
tbe evolution of my bomelonJ. So, Jurinq tbot worst time it wos Jonqerous onJ illeqol
to know onytbinq obout wbot we now coll iqonq onJ l wos in Jonqer bovinq stuJieJ
onJ even touqbt in tbe troJitionol fromework of mosters, lineoqes onJ tbe most
esoteric forms, metboJs onJ scbools.

Burinq tbot time l clunq to wbot l feel is tbe "essence" of personol cultivotion onJ
beolinq. Fven now l con remember o few of tbe oncient cbonts onJ rituol metboJs.
Eowever, l om cleor tbot for me, tbe qreotest trutb of oll tbe mosters is tbot every
beinq bos o Jirect ossociotion witb perfection, tbe primorJiol essence, pre-birtb oriqin
Wuji onJ wbot l tbink you onJ your stuJents coll 6oJ. l meon, tbe
unJifferentioteJ unity previous to tbe birtb of tbe universe.

Any formulo or formulotion tbot is JecloreJ by onyone os o necessity for me or onyone
in our relotionsbip witb TEAT, is to me, tbe imposition of o folse restriction wbere
tbere is none. ln otber worJs, tbere is no preferreJ or better metboJ. Tbere is only one
true metboJ tbe removol of obstruction between myself onJ my oworeness of tbe
0NF.

So, l reolizeJ in tbose times onJ put tbis into proctice ony form or metboJ or
teocbinq is only o reminJer to me of tbe foct tbot l om olloweJ uninterrupteJ onJ
complete ossociotion witb tbe ultimote noture of tbe supreme 0NF Toi Yi. At one
point l reolizeJ tbot l wos forqettinq mucb of tbe troJitionol, lineoqe orienteJ onJ
esoteric concepts onJ proctices tbot l boJ revereJ so Jeeply onJ l JiJ not core.

@%q
"But people olwoys osk, "Wbot is tbe most profounJ onJ effective form of iqonq
proctice?

Alchemy | Wuji Gong - Primordial Qigong 51
H$*q
"Alwoys tell tbem tbe most profounJ onJ effective proctice is tbe one tbot you
octuolly Jo!"

@%q
Are you soyinq tbot tbe lonq bonoreJ troJitions onJ tbe revereJ oncient formulo for
beolinq, lonqevity, olcbemy onJ enliqbtenment ore not necessory to occess wellbeinq,
lonqevity onJ insiqbt into essence onJ ore not necessory to ocbieve enliqbteneJ eternol
life?

H$*q
Yes!

@%q
Wbot ore tbe forms for? Wbot ore tbe clossic texts soyinq? Wby is tbe Wuji form o
form?

H$*q
Iorms ore tbe boots tbot toke you ocross tbe seo of confusion onJ conJitioninq, to tbe
sbore beyonJ. 0nce on tbot sbore furtber evolution is completely creotive onJ
personol. Tbe clossic texts ore tbe stories of tbose wbo bove moJe tbe journey. Wby
reoJ o story? Wby not live one? Tbe Wuji form is one woy to cross over to Wuji. lt is not
on enJ; it is o meons.

Sometimes tbe form is o refuqe. 0tber times tbe form is o qotewoy. Still otber times, tbe
form is o lonq list tbot you sboulJ Jo occorJinq to someone wbo connot possibly know
wbot you neeJ ot tbe Jeepest level. Iorms ore often commerciol proJucts promoteJ os
beinq essentiol to tbe customer.

@%q
Zbu loo Sbi {Teocber Zbu), bow sboulJ we proctice tbe Wuji Iorm? SboulJ we try to
Jo it like you?

H$*q
l will be terribly JisoppointeJ if you use tbe Wuji Proctice like me. Certoinly, you onJ
your frienJs will wont to leorn tbe form os o qroup in o like monner. But tben, it is my
intent, in occorJ witb oll tbe qreotest of tbe qreot ocbieveJ ones, tbot you support tbe
leorners in unJerstonJinq tbe true noture of Wuji onJ tbe impossibility tbot it coulJ
somebow be formeJ or formuloteJ. Hy skill in orticulotinq tbis is limiteJ. l osk tbis
sincerely of you onJ bope you unJerstonJ wbot l om soyinq.





Alchemy | Wuji Gong - Primordial Qigong 52
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D/7%024" D3%4"

It coulu be aigueu that Bi. Zhu hau actually been alluieu into uisassociating fiom his
lineage ioots uue to the tiauma anu imminently uemoializing politics of the Cultuie
Revolution. Bowevei, as a Boctoi of Chinese Neuicine, focusing my life on the
iealms of Qi, Qigong, cultivation anu consciousness, I stuuieu Zhu Bui veiy closely.
This is what he tolu me moie than once. It amazeu me again anu again.

"We boJ to forqet, be reeJucoteJ. At first l struqqleJ witb lettinq qo of tbe
qronJ troJitions of so mony eros. But wbot boppeneJ to me wos tbis tbe
uncluttereJ simplicity of tbe BuJJbos messoqe onJ tbe coll of True Boo broke
tbrouqb to me. Wbot Jo we cultivote? Fmptiness of content witb tbe intent of
ocbievinq Jirect ossociotion witb Tbe 0NF! Wbot coulJ possibly proviJe o more
compellinq messoqe tbon tbot?"

Foi Zhu Bui the path is integial, anu integiateu within each being's natuial
inalienable access to Tiuth0nity, a kinu of natuial cosmic self-ueteimination anu
tianscenuence of the appaient uomain to achieve the "Real." Be was oiiginally a
membei of the level of society that woulu allow him to be a iespecteu (his pie-
ievolution piofession) anu a key membei of the Nationalist Chinese political
stiuctuie befoie the Cultuial Revolution.

By uestiny oi by uiscipline he was tiansfoimeu into a bona fiue Zhen Ren (Tiue
Peison). Fiom theie on he coulu only tell the tiuth of what he hau leaineu anu
expeiienceu. Be coulu not honestly cieate the kinu of following that was so common
in the 198us anu 199us in the heat of the Qigong movement. Be uiu not believe in
any fiamewoik foi access to health, longevity, wisuom oi eteinal life that was not
baseu on uiiect peisonal ievelation.

a,/4""' 4/3 R,7$ -2%47%E7 !NN2%#,47,./ B C$% \"7,&47% !"#$%&'

To Zhu Bui, foims anu methous weie not the enu; they weie only the means. Nany
speak to this iueal, especially the community of those who aiticulate the view of the
Non-Bual. Zhu Bui liveu this anu it was stiiking to iealize that insiue his simplicity
was a kinu of nobility anu commitment that I was able to uiscovei anu stuuy. It was
life tiansfoiming foi me.

This is an infoimeu opinion anu I am not attacheu to the iuea that anyone woulu
agiee. Zhu Bui was not focuseu on foim oi lineage oi Buuuhism oi Baoism; he was
focuseu on builuing a poital to 0NEness. ANB, he was veiy uevoteu to the iuea that
each of us woulu uncovei this within whatevei appioach to cultivation we ueciue to
puisue.
Alchemy | Wuji Gong - Primordial Qigong 53

LM"8$ 2-6 1"@%- N(*#F%O P42

Rogei }ahnke, 0NB is a Boctoi of Tiauitional Chinese Neuicine with thiity yeais of
clinical piactice anu eight ieseaich tiips to China to stuuy its healing tiauitions. Be
is uiiectoi of the Institute of Integial Qigong anu Tai Chi (IIQTC), anu seives as a
consultant to hospitals, social seivice agencies, anu coipoiations in Complementaiy
anu Integiative Neuicine (CANIN), wellness, anu meuical cost ieuuction.
!##.&N",E$&%/7E
Authoieu Tbe Eeoler Witbin (Baipei Collins, 1999) useu in Ninu-Bouy
piogiams woiluwiue anu Tbe Eeolinq Promise of i (Ncuiaw-Bill, 2uu2), an
instant classic in the westein liteiatuie on Qigong anu Tai Chi.

Co-conveneu the National Expeit Neeting on Qi uong anu Tai Chi in
collaboiation with the 0niveisity of Illinois at 0ibana-Champaign anu the
National Bluepiint foi Active Aging.

Euiteu anu tianslateu the clinical chapteis foi Cbinese HeJicol iqonq (}essica
Kingsley Publisheis, 2u1u), the fiist English tianslation of the only official
textbook of meuical Qigong, useu in colleges anu univeisities of Tiauitional
Chinese meuicine in China.

Publisheu a compiehensive ieview of the eviuence base of the health benefits
of Tai Chi anu Qigong in the piestigious Americon }ournol of Eeoltb Promotion
}ulyAugust 2u1u, vol. 24, No. 6. in collaboiation with Aiizona State
0niveisity anu the 0niveisity of Aiizona

A2G <4$/=% )%XE,7%E

http:FeelTheQi.com - Bi. Rogei }ahnke's Website
http:IIQTC.oig - The Institute of Integial Qigong anu Tai Chi
http:TaiChiEasy.oig - Easy Qigong foi the Nasses
http:BealeiWithinFounuation.oig - Non-piofit, Public Benefit

Institute of Integial Qigong anu Tai Chi (IIQTC)
S276 Bollistei Avenue Ste 2S7
Santa Baibaia, CA 9S111
Phone 8uS-617-SS9u
Email Bi}ahnkehealthaction.net


Alchemy | Wuji Gong - Primordial Qigong 54

L3F#"B0%)@/%#$&

These woius fiom the Boo Je }inq anu fiom '0lelo No'eou: Eowoiion Proverbs &
Poeticol Soyinqs aie ueuicateu to Institute of Integial Qigong anu Tai Chi stuuents
anu giauuates, staff, anu volunteeis, who aie cieating anu expanuing the vision anu
heait of the Qi fielu eveiywheie.

Con you coox your minJ from its wonJerinq onJ keep to
tbe oriqinol oneness?
Con you let your boJy become supple os o newborn cbilJs?
Con you cleonse your inner vision until you see notbinq but
tbe liqbt?
Con you love people onJ leoJ tbem witbout imposinq your will?
Con you Jeol witb tbe most vitol motters by lettinq events toke
tbeir course?
Con you step bock from your own minJ, onJ tbus unJerstonJ
oll tbinqs?

F lei kou, e lei booilo i ke olobo.
Love is woin like a wieath,
Thiough summeis anu winteis.
Love is eveilasting.

)42& !NN2%#,47,./ 7. .*2 93,7.2,4" 4/3 12.3*#7,./ K74FF
}osefina Weavei
Rhonua Richey

Y*3.E 7. ?*2 !3&,/,E7247,8% K74FF
}essica Kolbe
}osefina Weavei
Sheii Bansen

Alchemy | Wuji Gong - Primordial Qigong 55