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Xing Shen Zhuang Xing Shen Zhuang is a principle of Daoist cultivation and a seminal concept of Zhong Jiao Xuan Xue, which is the counterpart of Daoist philosophy and metaphysics. Translated literally, the name of this form means, "The mastery of the metaphysical entity (vehicle) that allows the formless spirit to manifest in a definite shape." In Daoist cultivation this is represented by the physical body as the ultimate and most perfect among the 10,000 things. The exercises that characterize this form are found in the most disparate and seemingly far Daoist lineages, both orthodox and otherwise. The specific sequence that gives the name to the form was codified in the tenth century on Emei Shan, a mountain in western China. Since then it has been transmitted in several different lines of teachings. Various versions of the form are now practiced by a number of Daoist sects as well as Buddhist and martial sects. It has always been considered a method for "building the foundation." It was and is still practiced by the high ranking initiates. For clarification, within the category of Lian Duan Tiao Shen, or practice of the body, the so called “changing the tendons and washing the marrow” do not refer in truth to a specific exercise but rather to a level or levels within the practice of the body. This is the reason why there are hundreds of practice sets for changing the tendons and for washing the marrow, each apparently different. Xing Shen Zhuang is actually a master method for changing the tendons and washing the marrow, but it takes a good 2-3 years of intense training to bring the practice to such levels and to notice the results. The goal of the practice is to embody the Shen Guan, or the light of the Shen, within ourselves. The process of reuniting the separate alienated self-mind-consciousness with the body is the ultimate representation of the materialized spirit and soul in Daoist cultivation. This is an important achievement in order to progress. The true healing of the primordial neurosis and schizophrenia of separation of and from the source, which is repeated at birth with the separation from the mother, is a necessary step of reintegration. Once the Shen as the self-mind-consciousness (alchemical mercury) is captured and bound to the body (alchemical lead) the training of Nei Dan can actually start. The constant sense of separation or unconsciousness, the wandering of the mind, the overpowering drive of the senses and desires and the unidirectional pull of the consciousness outward are all manifestations of one and the same condition. In traditional learning the student is told not to try any mental techniques before this attainment is reached. This is in order to prevent the practitioner from falling into the Xiao Dao, or the minor ways, leading toward Guei Qi, or the ghostly/illusory Qi, a problem of the majority of the practitioners in the west. The ability to create a form or vessel to contain the mind, spirit and Qi is a fundamental achievement, without which it is not even possible to speak about the Dan Tian. Practitioners of visualization or imaginative methods will greatly benefit from such a foundation.
Level 1 Each exercise will focus on a part of the spine, where through a series of internal manipulations, the practitioner is able to open the San Guan, or the 3 gates. A simplified version of these exercises have been adopted in major Chinese hospitals both as a cure and as a rehabilitative therapy for cases of marrow cancer, osteoporosis, all kinds of arthritis, malformation or deformation of the spine, various eye conditions and also the more common diseases. Great results were shown in application for impotency and sterility. Success was also obtained in cases of mental disease such as depression. In this first level, a lot of attention will be given to the study of each movement in order to accomplish the Tiao Shen, or the regulation of the body. This will reawaken unsuspected faculties and, most importantly, will strengthen the internal organs, heal disease and clear obstructions (both subtle and physical) in the spine. There will be an actual rebirth into new sensitivity, strength, flexibility, lightness and suppleness that, starting from the spine, will extend to the limbs. All this, not with a strenuous kind of exercise that requires a well trained body, but instead from a number of natural standing positions. Within 4 months of regular practice the practitioner will be ready to enter into the next level. Tiao Xi, or regulation of the breath. This level will introduce Nei Jing or internal power, the opening of the San Jiao, or the 3 cavities, and the refinement of the sexual essence into the higher centers. The greatness of this system is that it works and develops a so-called Neutral Qi and thus it is possible to combine it with most Daoist as well as non-Daoist practices. This peculiarity is of remarkable importance considering that, in most cases, different Qigong practices cannot be combined with each other, as demonstrated by scientific research in China. Tiao Xin, or the regulation of the mind and heart, will depend on a personal dedication to the practice that, at this point, will be brought to what Daoists consider to be the actual entrance into the Qigong Gate. The method of Fan Guan Ning Shen Ru Ding, or “reversing the light, crystallizing the Shen and entering stability of oneness” will be taught. This stage requires the completion of the Sheng Zheng Gong. David has taken the time to explore the transmission from 4 major teachers of different lineages. The transmissions he received were from the Emei Quan Zhen, Zhi Nen Long Men, Zi Ran Wu Dang, and Huang Ji Dan Dao. He also received two more teachings and partial transmission from the Zi Yu Ba Xian Gong of Taiwan and the Lin Ji Chan Gong. David studied at length with Professor Wang Tin Jun, who is, like himself, a student of Professor He Ming as well as a cultivated Dao Ju Shi.
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