Hern Heng - Qi Vampirism

Taoist Qi Vampirism Background and Beginning Training In Taoist Energy Absorption Meditation By Fa-Shih Hern-Heng © 1996-2012. All Rights Reserved.

Preface This booklet was prompted by two very different catalysts. One was a good friend and high-level master of the African esoteric traditions who is also a student of Taoist alchemy, Qi Kung and Nei Kung. He had mentioned the subject of “Qi Vampirism” to me, and how this exists in the African traditions. Wanting to know more about it, I agreed to write a short booklet on what it is that Taoism Qi Absorption is doing, and the basic methods for practicing it. Simultaneously, another reason prompted the direction and cautionary tone that this work took, as it unfolded. The well-known Mo Pai Nei Kung lineage, made popular by the books Magus of Java and the documentary Ring of Fire, gave rise to a slew of Westerners seeking out contact and instruction with the elusive “John Chang.” In the year that followed, a number of Westerners were accepted as students, and at one point, ancestor spirit, Xien May, expressed his disgust at the acceptance of non-Chinese students into the Mo Pai lineage. From that point forth, the then

head of the school “John Chang” no longer accepted Western students, desisted from teaching those whom he had been up to that point, and thereafter the mantle of succession was passed to his oldest student, who had returned after some time of estrangement. This is the basic gist of the history into the early 2000s, as explained to me by my still current Mo Pai teacher Shifu Lin, and two other current and former Mo Pai teachers who I have studied with. Where the story gets interesting is with a character for whom my teacher has great disdain, a Westerner – an Italian – who calls himself David “Shen” Verdessi. On the surface, the man seems to have a great set of credentials: he has studied with “John Chang” and with the Lung Men Pai master Wang, Li-Ping. He also has studied with a teacher by the name of Jiang Feng: an individual who is very much related to the direction this booklet took. Though many people have and do study with Shifu Wang, LiPing – I myself study the Lung Men Pai system, as well as Mo Pai – David has painted himself, always, as if he was a life-line, a nearly-exclusive means of connecting with great masters. In reality, Shifu Wang, Li-Ping teaches seminars all over the world, and he has numerous high-ranking students in various parts of the West. Verdessi, however, is not one of them. This does not stop him from charging exorbitant rates. My Shifu, Shifu Lin, in fact was willing to open up Mo Pai instruction to Westerners in large part because of

Verdessi charging upwards of $5000 just to learn the first level of Mo Pai. What relates most specifically to this booklet in particular is Verdessi’s relationship with another teacher: Jiang Feng. Like the siddhis demonstrated by “John Chang” in the Ring of Fire documentary, and a later interview done by one of the brothers who filmed that documentary, Jiang Feng seems to be able to do some sort of “pyrogenesis.” Whether or not this is authentic, I cannot say for certain. I can attest that in the Mo Pai lineage, this is a real ability or siddhi that very advanced practitioners can attain. I should repeat the obvious cautionary warning that my teacher has, however, that one who seeks Mo Pai instruction just for attainment of siddhis and not for the ability to help others, will both likely never succeed, and will also almost certain come to spiritual and energetic harm. This is why such people generally get very sick when they practice Mo Pai Nei Kung. In the Taoist tradition there are two primary means of increasing Qi or vital life-force “bioelectric” static in the body. The first way is the wai Dan method of eternal movements, techniques and supplements to increase Qi inside of the individual alchemist’s body. The other way is Nei Dan, meaning that the change has to occur within the body through use of unseen processes purely internal to the body. This may include breathing methods, visualization, and the like. Other methods still combine the two - wai Dan and Nei Dan - such as Xi Sui genital weight Qi Kung.

Another method of Nei Dan work generally involves little to no external movement, thus characterizing wai Dan exercises, and yet it relies solely on outside sources of Qi. This is not unusual, or contrary to Nei Dan work in general, as even simple meditation, sitting or standing Nei Kung is in fact drawing on various sources of Qi: the sun, the moon, a tree or even simply the Qi of the air. This third method, however, could be more directly considered a form of energy “vampirism” since it derives Qi directly from another living animal source. That is, while we do not thing of tree Qi exchange as vampirism, in part because the tree benefits from our using its energy and from our carbon monoxide in a more symbiotic way than does another human or non-human animal, the absorbing of Qi from another animal is something which we can think of as Vampiric in nature, that is, just as the vampire of legend derives its sustenance from the blood of another human, the Qi vampire will absorb energy from another being who may either be willing or unwilling to share their energy. This text will give the reader a brief overview of just what Qi Vampirism in the Taoist tradition is – both from the Eastern perspective and from the point of view of Western researchers – and will furthermore conclude with some introductory instructions of how to perform Qi Vampirism as taught nearly universally in serious Taoist traditions (those both martial in nature and others purely meditative). This is presented for the

purposes of edifying the serious student, whetting their appetite for such instructions, yet it does not in any way attempt to either give a full account of the practice, nor complete instruction. Rather than thinking of this text as a “book,” it should be looked at as a training booklet. One should not judge the work as a scholarly reference manual, nor as a book that one would pick up off a bookshelf at a bookstore. They should instead think of this as supplemental to training itself; notes from a Taoist meditation seminar, but not as a “book” per se. If you are looking for such a book, understand that books of that nature, on topic of this nature, simply do not exist. Those who are qualified to teach such matters – such as myself – simply are not interested in presenting them in the format you might have come to expect from teachers like Mantak Chia or Yang, Jwing-Ming. There are many reasons for this, but the reader should also realize that serious teachers know the insider story with these authors, both the fact that they reuse much of the same material without elucidating anything new in any text, and the fact that in many cases they are translating (and plagiarizing), texts which they have simply purchased in China, yet have not been taught directly at the feet of a legitimate master of such meditative disciplines. This is part of the reason why Mantak Chia has been sued for plagiarism in Asia. Western students do not often know this, and since the West is often more impressed with diagrams and charts that seem to make complex subjects seem easy to

conceptualize and practice – more so than being interested in practice itself – these sorts of books make their authors hundreds of thousands (or more!) at the expense of authenticity. With this in mind, this book presents authentic information and authentic teachings. It does so for a relative small cost – much less than anyone would pay to learn even a small portion of this information in person – yet it does not purport to offer a text book on the subject. With that said, we shall proceed to discuss the topic at hand, beginning first with the way that Western researchers have approached the subject, and its scientific quantification.

The Western Scientific Community is More Open-Minded than “Skeptics”TM Would Like to Imagine The heading above says simply “The Western Scientific Community is More Open-Minded than “Skeptics”TM Would Like to Imagine.” What does this mean? It means quite what it says, that those who self-identify as “Skeptics” seem their skepticism as something of an identity. There is, of course, a Skeptics Society, and a Skeptic Magazine. People like “The Great Randi” and Bill Nye “the Science Guy” have made careers – or retirements – out of disbelieving that there could possibly be something out there beyond what they have traditionally been taught to accept. The great irony, of course, is

that the “Great Randi” has rejected those who have offered to take him up on the offer of $1,000,000 to demonstrate so-called “Paranormal” feats in clinical, scientific settings, when he has been unable to figure out how to disprove them in their initial screenings. On the other hand, the well-known Stan Lee of Marvel Comics has put together something of a revamped version of Ripley’s Believe It Or Not, in his show Superhumans. Therein, he has tracked down, tested, vetted and in some cases quantified those who are able to absorb unimaginable amounts of electricity, or who are able to withstand incredible amounts of pressure, or even use their bodies magnetically. Mr. Lee’s open-mindedness to such feats, and his interest in quantifying them scientifically, rather than relegating them to the “supernatural” or rejecting them outright as “impossible” due to their rarity, has also been the model behavior of many heavyweights in the scientific community, Harvard, the U.S. Army, and others, who have conducted similar tests on Tibetan Tummo lamas and so-called “Qi Vampires.” Far from concluding charlatanry, in both cases researchers have concluded the legitimacy of such phenomenon. In the Scientific American, we read from the article “Brilliant Scientists Are Open-Minded about Paranormal Stuff, So Why Not You?” that this is far from a rare attitude amongst top scientists. The popular television show Fringe features an eccentric but brilliant

scientist of the cutting edge – even fringe – science, named Walter Bishop, as well as his former colleague William Bell. While the lay people, federal agents and others whom the cast of characters interact with often respond to ideas as “impossible” or superstition, Bishop and Bell remain open-minded, and through their willingness to accept the “impossible” as possible, they made groundbreaking scientific progress. This fictionalized scenario is not at all dissimilar from what occurs in the scientific community today. Whether the pioneering computer scientist Alan Turning believing strongly in the phenomenon of telepathy, or psychologist William James serving as the first president of the American Society for Psychical Research, or Carl Jung’s notorious belief in the paranormal and occult (or even his mentor Freud’s acceptance of the possibility of such phenomenon as telepathy, which he nonetheless attempted to dissuade Jung from discussing publicly), or the Nobel-winning quantum theorist Wolfgang Pauli who subscribed to Jung’s notion of cosmic synchronicities, or physicists Freeman Dyson and Brian Josephson who believe in extrasensory perception, there are many serious members of the scientific community who take investigating the paranormal with an open mind, and with an attempt to scientifically quantify, as a worth-while endeavor. Indeed, a 1991 poll of members of the National Academy of Sciences found that ten to fourteen percent of its members believed ESP was worth investigating as a serious phenomenon.

Turing noted, paranormal phenomena such as telepathy and telekinesis “seem to deny all our usual scientific ideas. How we should like to discredit them! Unfortunately the statistical evidence, at least for telepathy, is overwhelming. It is very difficult to rearrange one’s ideas so as to fit these new facts in. Once one has accepted them it does not seem a very big step to believe in ghosts and bogies. The idea that our bodies move simply according to the known laws of physics, together with some others not yet discovered but somewhat similar, would be one of the first to go.”

US Military Research Into Qi Vampirism Western research and resulting quantifications of similar notions of “Energy Work” exist and continue beyond the modern day example of Harvard’s research into Tibetan internal energy work. As far back as 1976, Dr. John H. Slate conducted study, spanning no less than a year, funded by the U.S. Army. The premise and motivation of the study was that the electromagnetic energy emitted by a human body can be influenced by that of others.[1] The U.S. Army funded the study to see how one’s electromagnetic energy emission could be affected by the intentions of others seeking to alter it; specifically to drain potency from it. This groundbreaking, and largely swept under the rug, research employed Kirlian photography to examine the energetic radiation or “aura” of

the individuals being studied. In each example, the fields of each participant would appear of a relatively similar strength in glow. One individual then would be acted upon by the other. One would formulate the intention of “draining” the life from the other. The results were astonishing. Amidst the study, the “vampire” would display energetic “tentacles” of sorts, emanating from their existing “aura.”

Following the “draining” of the victim, the “vampire” would radiate strongly for some time. The “tentacles” would retract and the “aura” would glow brightly. The victim would then glow dimly, sometimes of a decreased radiance for days afterwards.

Pore Breathing: the Core of Taoist Qi Vampirism The techniques and methods of “qi vampirism” are ancient and extremely effective, whether for personal health, or for healing others. This may seem paradoxical, as when we phrase something as “vampirism” in English, we think of it as something that drains another, at the host’s expense. While this is true to an extent, we need not think of the extreme as the norm. We absorb energy from the sun, but the sun is not depleted by this sort of vampirism. The ethical approach to “qi vampirism” is such that one learns to absorb in a variety of manners, and restricts their practice to absorbing energy that is already being given off. Trees, plants of all sorts, aggressive and angry people, highly sexual people and nymphomaniacs, and even people having normative sexual experiences, are all sorts who will give off energy whether

you are there to absorb it or not. Your lack of absorbing their energy will not cause them to retain it. What is important is that you do not incur the negative karma of taking more than is normally emitted from the individual(s). All systems of yoga and Taoist meditation or “Nei Kung,” as well as many esoteric schools from a variety of religious traditions teach the importance of breathing properly and the exercise of pore breathing. This is essentially a combination of a physical and mental exercise, and the process occurs somewhere at their intersection. In fact, what we call “vampirism” is normally referred to as “pore breathing,” though this phrase is often associated with watered-down practices that lack the proper “yi” or “intention” behind the practice. This “pore breathing” technique of “qi vampirism” is advanced technique and it is advised that you practice other exercises to prepare yourself for this. One should begin during a normal yogic breathing to visualize through one’s astral and mental bodies, while inhaling, that they are attaining strong, concentrated, vital qi throughout the whole inhalation, through the pores of their bodies. There are many methods of Qi Kung and meditation in Taoism, but the one central to all Qi vampirism, no matter from what lineage is pore breathing. This method is central to Lung Men Pa’i Nei Kung and is taught from the outset by master Wang Li Ping, who is nevertheless benevolent in his use of the method and instead of draining human biological “batteries” he

focuses his teachings of pore breathing through the air (Qi) and environmental generators of large amounts of Qi, such as trees. Those interested in learning the Lung Men Pa’i method of Qi exchange Nei Kung should consult my book on the subject, which addresses the methods of both major lineages of Lung Men Pa’i (of which Shifu Wang’s is the best known), as well as the Lung Men Pa’i teachings preserved by Baguazhang, which has its origins in the sect. For more information on this subject, the serious student should read the text: The Origins of Baguazhang Nei Kung and Dragon Gate Taoism: Zhan Zhuang and Advanced Tree Qi-Exchange Ping Heng Kung Meditation, by Hern Heng. Though the focus of the aforementioned text is a sort of pore-breathing “qi vampirism” from the emitted energy of trees, Taoist pore breathing itself does not require a tree, human or non-human animal to engage in. Simply by absorb Qi from the cosmos, the moon, sun, stars and even dark matter, one can bring in external Qi into the body through the openings in the body. These openings are as follows:

1. The orifices of the body. 2. Openings in the body covered by skin and tissue, but nevertheless forming pockets in the body where energy can collect, such as the hui yin.

3. The actual pores of the skin. 4. Molecular gaps 5. Space between electrons and the nucleus of the atoms in our bodies.

It is very important to understand that while we are utilizing openings in the body covered by skin and tissue, but nevertheless forming pockets in the body where energy can collect, such as the hui yin, Lao gong points, yuan quan points, and even the eyes, we are first and foremost concerned with absorbing Qi through the last two microscopic openings. Most of our bodies are in fact empty space held together purely by energy and a type of magnetic force. Even between two bodies, apparently separate, we are connected seamlessly by a matrix of particles. There is absolutely no “empty” space devoid of particles throughout our world on Earth. The only empty space is in between the electrons and nuclei of the particles that are seamlessly bumping up against one another. Our yi itself can act on. The magnetic force holding us together and focus through it to employ these gaps as vacuums of surrounding Qi. All that this truly requires is string, unwavering yi, but it can be more greatly facilitated by harmonizing the yi with the breath (Qi), which will help us resonate on the same “frequency” if sorts as our surroundings and the Qi field we find ourselves in or near.

The primary method of pore breathing is done by using the mind, or yi to vacuum in qi through these spaces, drawing in through whole body first and foremost, and secondarily using the openings of the lao gong points, and the yuan quan points to absorb through openings visualized like tubes or hoses, drawing all qi into the lower Dan Tien. These two vacuums should be focused on simultaneously while the meditation is done. This can be done sitting when you are alone, or if you are absorbing from something else, a willing individual seated before you, or a tree, as in Tree Qi-Exchange Nei Kung, then you should be standing while focusing on both “pore” absorption, and lao gong and yuan quan vacuuming. As a secondary exercise, you can try this practice with water. Imagine that the this water you coming in contact with - is nourishing and impregnated with all the vital energies you require - after coming in contact with this water it washes away the negative. You can do this during every daily shower or you can practice this or while swimming or in the bath tub. Harmonizing is incredibly important. One Shifu Jiang is well known for his association with a your man named David Verdessi who is well known for being kicked out of Mo Pai after Hsein May appeared to John “Chang” and forbade him to further teach Westerners because of the ill-intent of such individuals who seek power for self-aggrandizement, rather than to heal and harmonize the world. As a side note, I am eternally grateful to my

teachers, especially Shifu Lin, whose works I have edited in an effort to bring these teachings to the West, for trusting that there are still some non-Chinese who merit the secrets of the sect. Verdessi’s exorbitant fees are one major reason why my Shifu began opening up the teachings to the West. He has a great distaste for such practices. Verdessi’s current Shifu Jiang is well-known for applying Qi Vampirism to draining non-human animals as a source of qi for human beings. This has many ethical implications, and problems, particular since they practice this to the point of the animal dying. Other practices that such teachers have engaged in with his students include qi vampirism while skinning rabbits alive. This is entirely unethical and unnecessary, as one absorbs very little qi from unwilling hosts which are drained. For this reason, in order to kill a non-human animal, such teachers use huge groups of students to work together to kill such an animal. The amount of qi which they absorb is less than what can be prepared in one herbal decoction. What is the point? Now when an individual is very frightened, they can give off more qi, and there are techniques for absorbing qi from such individuals. But the ancient methods of such practices generally were not done in such a way that the victim was drained to the point of death, and usually the qi drained was compensated from the individual in some way. There are numerous practices

of this throughout the world, but such teachings are not to be imparted openly, but only the highest level of practitioner, who have proven their ethical soundness, so as not to abuse this for a short-term qi fix. The Tien Shi in fact emerged against the backdrop of alchemists who had been engaged in such acts of vampirism, particularly forced sexual vampirism of young virgins. The Tien Shi showed China, nearly 2,000 years ago, that holding to the ethical teachings of the sages would actually harmonize the individual with the Tao, and bringing them more Qi than one might otherwise obtain through force. How was this possible? The Tien Shi explained that this was because “The Tao thinks of you.” The following is an excerpt from my work on the subject of obtaining “Flood-Like Qi” through harmonizing our Qi through Virtue (Te); this section has been featured in some of my teachers’ works, and it is one of the few sources available to the public which discusses the importance of this subject for Nei Kung and Qi Kung. This cannot be underemphasized for the subject of Qi Vampirism, which is typically assumed to be a practice devoid of ethics. Shifu Lin writes the following in his text on Mozi, entitled: The Meritocratic Standards of Mozi: Why Nei Kung Cannot Be Limited Only to Chinese Students & Discussion On the Role of Karma in the First Four Levels of Mo Pai Nei Kung…

Mozi was a teacher who was seen in competition with Kungfuzi (Confucius) but who is said to have lived shortly after Kungfuzi. Mozi’s approach to morality became emphasized in Mo Pai Nei Kung, in part because the Qi itself responds to morality, as noted in Overcoming Sickness with Nei Kung: Why do so many Mo Pai practitioners get seriously ill? What you can do to prevent, or correct this, in reference to “hao ran zhi qi” (Cultivating Flood-Like Qi). More will be discussed on this matter later in this work. In relation to this, the teachings of Mozi will be discussed, relative to issues of merit and the will of Heaven (Tien Ming). Following this, the “Levels” of Mo Pai, will be described for those who either do not know about them or for those who have heard some things but do not necessarily have a completely coherent picture. All of this is not to say that an immoral person cannot acquire vast amounts of Qi, but at a certain point, Qi will respond to you more readily if your karma is correct. This text will explain how karma or “virtue” is interrelated to the “power” that “Heaven” allows you to accumulate in a Mohist approach to Nei Kung. … people can achieve a lot with bad karma, but they are fighting an uphill battle. In some cases such a person will fail at certain levels

unless the Earth, and even the Universe itself, accepts your intention (Yi). This is what we call the Tien Ming. But hatred and aggression can be powerful forces too; giving focus to those who otherwise would have little ability to concentrate. So do not suppose that everyone who has achieved success in meditation is a good person. Many have been guided by a selfish thirst for power, with no altruistic motivation, for many years or decades before maturing. Those who have matured will usually be the first to admit that this was the case with them early on. The majority of people who progress very far are the extremely selfish and the extremely selfless; devoted to peace, compassion and service. So you must ask yourself, why do you want to practice Nei Kung? What has you so interested in Nei Kung or Mo Pai? Why do you want to practice what you have heard called “Nei Kung?” What is it that you want all of that power for? Is it for some misguided, illusory understanding of you? What is it for? You should be able to answer this coherently before proceeding any further.

With this in mind, the reader should consider the following about the words of the sages regarding absorbing “Flood-like Qi,” as this applied to all forms of meditation.

Qi Cultivation in Daoism and in the teachings of Mencius

Within classical Chinese thought there exists the notion of “cultivating Qi. [2]“ To different traditions within China, this has taken on slightly variant meanings; meanings which often converge. Originally indicating a type of vapor, the mist in the morning which the Zhuangzi alludes to - in the chapter on “Balancing Things” - in reference to the formation of mushrooms[3] (seen in both Traditional Chinese Medicine, or Daoism in general, as one of the most potent food sources of health and energy), it would later take on a meaning of “breath” and the intrinsic, vital energy within all things. The cultivation of Qi generally has implicit within it the notion of retaining Qi. Shut the door, close the gates, blunt the sharp points, unravel the knots; dim the brightness, bring yourself into obscurity. [4]

To Buddhists who cultivated Qi this would take the form of abstinence. To Daoists, it took the form of retention of essence or jing, often during prolonged sexual encounters. There are no shortages of studies of retention and even cultivation techniques in both Buddhist and Daoist traditions; these often were interwoven with Martial traditions. Yet another notion has been

somewhat overlooked by many, and that is the concept of “Cultivating Flood-Like Qi” (hao ran zhi qi), which Mengzi (Mencius), articulated. Kungzi (Confucius) says nothing of Qi explicitly, but clearly the terms of debate had changed by the time of Mengzi. In his writings, there is talk of Qi, Xing, (human nature), the Xin, (power of the heart/mind); all of the concepts common to Daoism and to the martial and alchemic traditions that would stem from this tradition, are, during Mengzi’s time, being discussed from a Confucian perspective. Traditionally, and conventionally, however, the concepts of the “Three Treasures” of Jing, Qi and Shen[5], are seen as trademarks of Daoism. In describing the process of cultivating Qi, Daoists emphasize correct practice, while Mengzi emphasized moral uprightness. For instance, the Dao De Jing explains: When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad. Being and non-being create each other. Difficult and easy support each other. Long and short define each other. High and low depend on each other. Before and after follow each other. [6]

To this end, Daoism sees the process of internal alchemy as entirely neutral; something capable of being exploited by an individual with knowledge of the Dao, regardless of their personal morality. That is not to say that morality does not factor into Daoism, but it is to say that it has typically been conveyed as more incidental to the notions of balance and harmonizing with the flow of the Dao. The Dao De Jing further states:

The Dao doesn’t take sides; It gives birth to both good and evil. The Master doesn’t take sides; She welcomes both saints and sinners.[7]

Thus, knowledge of the Dao is a matter of knowledge itself. It is a matter of knowing practices and then implementing them (practicing). To that end, a superior athlete can be morally good or bad. A great fighter can be moral or immoral. In many cases, the moral individual may lack superior skill. This becomes an increasing problem for the Buddhists of Shaolin by the advent of Ch’an Buddhism and the propagation of Da Mo (Boddhidharma), insofar as many of the superior practices, were implemented by practitioners out of the drive of the ego. For Buddhist monks, this ego was fought against as an integral part of daily life, and it was fought in manners that often required utter stillness and detachment from the body.

Accordingly, legend maintains that the Buddhist monks grew weak and sick, unable to participate for long periods of time in standing meditation techniques that Da Mo brought to them. They also were unable to concentrate for long periods of time sitting without slipping into unconsciousness. Thus, those of elevated morality were on the physically weaker end of the spectrum, and conversely there could be many amoral, or even immoral Daoists, who exploited the Dao to achieve the ends of their own egoism. Mengzi, discussed the notion of “De” as “Virtue” in the traditional Confucian sense.[8] To him, “cultivating flood like Qi” was a natural process; one that “cannot be forced.” Mengzi viewed this as something that manifests as time progresses in conjunction with living an upright life; an abundance of Qi is “produced by accumulated righteousness,” and “cannot be obtained through a seizure of righteousness.” Such cultivation comes down to proper spirit or intention. Interestingly, and equally important, it would seem illogical to assert that Mengzi was suggesting the various practices of Daoist cultivation were comparatively less successful than the average person who was living his daily life in a positive manner, devoid of any intentional practice of Qi cultivation. Though easily over-looked in this discussion, everything, as we will see from Mengzi, comes down to asserting the intent[9] in concert with the development of Qi. The Dao De Jing weighs in on this in Chapter 55 of

the portion categorized as the “De.” Common translations of this passage read something akin to the following: He who has in himself abundantly the attributes of the Way[10] is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him. The infant’s bones are weak and its sinews soft, yet its grasp is firm. It does not yet know of the union of male and female, yet its penis may be excited, showing the perfection of its physical essence. It may cry all day without becoming hoarse, showing the harmony in its constitution. Manifesting this harmony, one learns of the Way, and thus finds wisdom. All life-increasing arts turn to evil; where the mind makes the vital breath to burn, the strength is false. When things that are strong attack those that are old, this is contrary to the Way, and will not last long.[11] What is being said here is that human efforts to cultivate Qi by any means, turns into evil practices. Interestingly, we see here “De” translated as “the attributes of the Way,” whereas we will see later that it is elsewhere rendered as “Virtue.” Beyond this point, we have here what is clearly a Daoist reference to good and evil in a non-dualistic manner; a manner that perceives “good” as sustainable balance and “evil” as perishable imbalance. According to the text, when one works to move the Qi and focus it with the

use of the mind this is a limited development of Qi and a false application of it. Naturally, this begs the question then of what is the “true strength” and the appropriate way for Qi to express itself in the practitioner? It is this passage that it seems Mengzi picks up on in addressing “cultivating floodlike Qi.” In order to achieve this, one cannot merely act morally for some gain or personal benefit; acting moral for the sake of morality, righteousness is practiced for righteousness’ sake. Mengzi correlates this cultivation with the power of the mind (xin). To Mengzi, this is the meaning of the story of the man from Sung, who tried to help his grain grow by pulling the gain upwards. In his deliberation efforts he has short-circuited his long-term goal with short sightedness. You don’t want to be like the man from Sung. There was a man from Sung who was worried about the slow growth of his crops and so he went and yanked on them to accelerate their growth. Empty-headed, he returned home and announced to his people: ‘I am so tired today. I have been out stretching the crops.’ His son ran out to look, but the crops had already withered. Those in the world who don’t ‘help their crops by pulling’ are few indeed. There are also those who regard all effort as wasteful and don’t even weed their crops. But those who think they can hurry their growth along by forcing it, are not only not helping their Qi but actually harming it![12]

Thusly, we see in the statement of “there are also those who regard all effort as wasteful and don’t even weed their crops,” that Mengzi saw a lack of intentionality in cultivation as flawed. To Mengzi, negative actions, immoral actions, actions lacking “de,” have a negative impact on the cultivation of Qi; draining the Qi through anxiety, worry, tears, and emotional distress and turmoil. It can be said that the “Left Hand” path Daoists[13] who tended towards the amoral to immoral side of things had circumvented these negative repercussions through utter emotional and moral detachment to such ideals which might bring about anxiety and distress. Still, to Mengzi, there were certain acts which would invariably create such anxiety; acts which would turn others, and society itself, against the individual would be destined to create distress. To Mengzi, if one is a moral person, they are naturally calm and stable, and able to cultivate “flood-like qi.” Again, morality exists for its own sake, not moral for some end or selfish ambition, because you would then be worried about cultivating that end and would be motivated by the wrong reasons…

Sitting Qi Exchange Sitting qi exchange, employing the methodologies of “Qi Vampirism” pore breathing, is done in two primary ways: facing towards one another and not physically connecting, or facing back to back so that the microcosmic orbits

of the pair connect and can be harmonized together. These are both light forms of vampirism in that the trigger of the two more greatly will benefit the weaker, and will recalibrate the energy of the weaker to a higher level for the time being. Eventually, the weaker will drop in energy, unless their system becomes consistently fed or networked with the higher Qi and then gradually tapered off over a period of time relative to each individual on a case by case basis. The other way has little in common with these two methods. This way is for the stronger of the two to either stand over the weaker and drain the seated individual through intentional pore breathing for full body absorption, and/or leeching energy off the weaker person through the Lao gong points in the palms. In either case, the weaker individual being preyed upon usually sits and relaxes. This method will work if they either relax and do not resist or if you are able to conduct this Qi Kung meditation process whilst they remain unaware. If the individual is aware that someone is trying to drain them, they will usually be able to resist unless they re very weak or do not believe they can resist. Even disbelief in the ability of the Qi vampire to drain them is a form of protection if it is a strong enough, unwaivering belief, as this disbelief is itself a belief and a strong form of the yi guiding the Qi to prevent leaching. This is the mind’s way of using disbelief as a beef to subconsciously create protection from the unknown by building a psychic

barrier that protects the individual from it to some extent, a strong Qi master, however, will be able to take the Qi whether the individual resists or not, but they nevertheless will often do better to either have a compliant or ignorant victim. Why would someone willingly allow themselves to be drained? Most of the time there are psychological reasons behind this, often interlaced with sexual fetishes and fantasies. There are other times however when the individual, especially strong women who simply do not practice meditation or other Qi cultivation disciplines, will overflow with more energy than their body can possibly contain. Draining them can help them, or even give them a shorter menstrual period if done in the week before the menstruation begins. So in such cases the Qi vampire can form a symbiotic relationship with someone who will release wasted energy. There are also men of this nature who do not practice jing retention who will emit strong energy through excessive ejaculation. Absorbing Qi through these meditative means and methods can lessen their charge which might in fact be otherwise leading them to destruct behaviors. In such cases, one can take Qi fr them unknowingly if they do not agree, but for altruistic purposes. Perhaps they are a loved one or relative who is engaged in self destructive behavior and you fear they will contract a disease or might jeopardize their safety. Perhaps it is a man frequently visiting prostitutes who is facing financial ruin. In such

cases, Qi vampirism against their will is morally acceptable ad in accordance with the Tao.

Sexual Vampirism One of the most clear-cut and obvious ways that Qi vampirism takes place ion Taoism is thru sexuality. In general, It can be said that all women are Qi vampires to men. Women should not be despised for this, most of them are unaware of it, and moreover, Nature has evolved them in this way, for the benefit and maintaining of the species. The solution is not animosity, but protection and knowledge of Tao. A few words therefore must be said about Taoist sexual hygiene. Those interested in a full discussion about this subject in particular should consult the book, Tao Fang Zhong Shu “Sexual Kung Fu” Level 1 Training for “Sexual Alchemy” Taoist Love-Making by Hern Heng. The alchemy of Taoism focuses largely upon extension of human life, and the methods which are used to do this sometimes include specifically sexual activities. There are complex systems of developments described within Taoist alchemical texts, often purely by way of ambiguous implication and sometimes in terms that are unequivocally sexual in nature. Such texts at times seem to make explicit references to copulation, though interpreters differ in their instruction as to how much the reader ought to take literally and

how much to understand as symbolic. This is common within the Hindu and Buddhist Tantric scriptures as well; to the point that many Western scholars completely misunderstand what is being spoken of therein. Sexual energy control techniques for men involve a total aware control of the sexual function during lovemaking. This kind of fusion doesn’t end with ejaculation for man or with an explosive discharge of the sexual fluids for woman. This technique that we might term coitus rezervatus occurs when both partners exchange between themselves sexual energies, but the man refrains from a normative orgasm with discharging of yang qi (masculine sexual energy) and jing (semen). This often involves taking breaks in intercourse, in the beginning of one’s training, during the moments of overwhelming sensory and psychological arousal. During these breaks the erectile penis should remain immobile in the vagina, while those engaged in intercourse “simmer”, or we might term it “marinade” in the mutual transfer of the fluids (jing) and energy (qi).

Rules for Retention The Universe is filled with different kinds of dynamic energy, or “qi.” The Tao, or “Way,” for each man is to creatively transform his energy over a course of a lifetime back to its original state of harmonious balance. Sexual essence, or “jing,” is a powerful, vital essence that is generated continuously

within the human body. Literally, the term means “semen” in Mandarin. This jing is charged with a significant amount of a man’s qi. This, together, produces the man’s sexual drive. This drive propels the course of human evolution by transmitting the genetic lineage, while emotionally harmonizing man and woman. Spiritually this drive links the “ordinary” creative powers of man and the eternal creative process of the cosmos, the Macrocosm and Microcosm. Sperm or “Jing” is the storehouse of male sexual energy. A single ejaculation has 200 to 500 million sperm cells, each a potential human being. There are enough sperm cells lost in a single ejaculation to populate the entire United States if each cell was to fertilize an egg. The manufacture of jing capable of such psychic super potency consumes up to a third of a man’s daily energy output and is especially taxing on the male glandularimmunological system. Conservation of sexual energy is the first principle of Taoist Sexual Alchemy. Waste of jing for purposes other than having children is a wasteful loss of an extremely precious treasure. The energy loss over long periods of time weakens the physical health of the male, can lead to unconscious emotional anger towards women. This is the cause of so many of the bizarre and dark forms of pornography which seem to delight in the subjugation and humiliation of women. For many of these reasons, it has been traditional for spiritual orders throughout the world require male

celibacy. Furthermore, for Nei Kung practice, wherein high pressure breath and compression techniques are utilized, jing retention is simply a must. Celibacy, however, is not the only solution. When it comes to the subject of “Qi Vampirism” Pore-Breathing, understanding Taoist sexual hygiene is of paramount importance. That is to say that a person who wishes to practice Qi Vampirism Pore-Breathing, who squanders their jing will find themselves disappointed. The practice is simply impossible on an advanced level without semen retention. Furthermore, at a more advanced level, than is addressed in the scope of this discussion, sexual interaction itself should serve as a primary means of practicing Qi Vampirism Pore Breathing, while engaged in Taoist sexual interaction.

Emotional Vampirism The most dangerous type of Qi vampire is the person who does not realize they are draining others. This is, in so many cases, a product if psychological dysfunctions of numerous types. Often it is a person who is angry at others but has learned to draw on their energies through a subconscious mechanism. The Taoist classics explain that anger drains the Qi and harms the liver. When the person’s Qi is depleted or deminished through anger, they subconsciously target the object of their anger to drain Qi and replenish their lost energy. Because their anger is never abated or controlled, they are

trapped in a constant cycle of depletion which requires them - they believe to absorb more of the energy from the person they are angry at. Eventually their system can start to become aware of this mechanism and they will subconsciously come to hate the object of their anger with an otherwise inexplicable passion. They too will not understand just why they hate this person so much, so they will usually construct various justifications reeling from the original reason that they were angered at them, albeit this will be amplified beyond any reasonable explanation and will otherwise leave third party observers confounded.

Protection Against Unknowing Emotional Vampirism When you encounter such individuals the first key is to be absolutely aware of the invisible process that is transpiring. In time, the advanced Qi Kung practitioner will come to sense this spiritual plane of exchange on a level that is quite akin to “seeing” the energies. To protect yourself from this form of vampirism you must visualize two things

1. Visualize a barrier of protective Qi around your body, emanating from an intersection of Qi projected from your body and Qi being called upon and harnessed by the surrounding environment’s Qi, even that of the sun, the moon and the North Star and constellations.

2. Visualize that field as a filter of sorts. When the Qi of the individual who is directing animosity towards you begins to encounter you, even for a second in passing, you must actively use your yi to pull in their anger and the scattering Qi in towards that field and filter their negativity through it. Visualize a thick muck that cannot pass through this barrier and let it fall away or scatter outside of this field, while simultaneously the pure energy of their emitted Qi will be drawn through the barrier for you to “pore breath” in through your whole body, to your abdominal Dan Tien.

The Charismatic Individual As Vampire The other type of often unintentional Qi vampirism is from. Charismatic individuals who will essentially network their energy with those around them who are in a subordinate position. This could be from lovers who are fixated on them more than they are reciprocally, or it can be employees in the case of employers, students in the case of teachers or voters in the case of politicians. The charismatic individual may be fatigued before a speech or class, but once they begin talking and those listening feel the words resonate, the two will vibrate on the same frequency, in which case the dominant individual will have access to the individual’s Qi field. For this reason charismatic individuals will always be more or less of two dispositions,

altruistic and devoted to positive change, or self-seeking and venal, willing to exploit and rob others only for their own imagined gain. When detecting the charisma of an individual, their motives and actions must be analyzed. If one realizes they are absorbing the Qi of those around them, it becomes imperative to change the frequency which one is vibrating on, and resort as well to the aforementioned method of creating a Qi field and filter. In this case, however, the filter is unnecessary and useless. Only the field should’ve used, unless the charismatic individual can be determined to be engaged in their activities of Qi leeching purposefully, and parasitically. In those cases reverse vampirism should be actively engaged in

Vampirism and non humans One of the most potentially harmful practices of Qi work is the draining of non human animals of Qi. In many tribal societies throughout human history there was a practice of draining blood from a living animal so that they could have energy leeched from them over a long period of time without the need to acquire a new animal. The logical extension of this then was the draining of non humans Qi rather than blood in the same way... He can be useful and ethical scenarios for draining excess Qi from very wrong animals, particularly carnivorous species, in order to quell their aggression. In the past I have found is very

useful with dogs, particular dog in canine adolescence who need to learn control and obedience to the caretaker with whom they share a symbiotic relationship. This p tactics can in such cases be quite mutually beneficial. Many people get animals castrated to quell this excess Qi, but it is possible to taper the excess through meditation and Qi vampirism alone in many cases. As well, the animal will then serve as a fountain of Qi from which you can daily leech energy. Ian age when there are an excess of animals like dogs who are killed in shelters because of irresponsible breeding of humans, it can be a quite positive, ethical and karmically beneficial situation to adopt such an animal and daily draw Qi from them through the pore and lao gong meditation.

Further Info and Course Work If you would like to begin learning more about Qi Vampirism in a systematic manner, learning the remainder of Level 1, and then beyond if you continue with the meditation daily and without interruption, then you may contact me for consideration at [email protected], or contact my teacher in this system at: [email protected]. Unlike some other systems that I have offered to teach more openly, I will only promise to consider those who write, and will not guarantee that I will teach everyone, as there are some who desire this knowledge who I will definitely not teach.

[1] Investigations into Kirlian Photography: Final Technical Report, United States Army Missile Research and Development Command, 1977. [2] Baguazhang teacher John Bracy, as well as John Chang, and his biographer and disciple of the Mo Pai tradition Kosta Danaos and others describe “Qi” as “bioenergy,” or the intrinsic energy permeating all things. [3] (Ivanhoe, 2001), Zhuangzi, Chapter 2:4, “Joy and anger, sorrow and delight, hope and regret, doubt and ardor, diffidence and abandon, candor and reserve: it's all music rising out of emptiness, mushrooms appearing out of mist.” [4] Ibid, Dao De Jing: Dao 56, pp. 190. This passage is interpreted philosophically by philosophers and alchemically by alchemists; each focusing on what is likely a multilayered meaning of the text. [5] A spiritual or spiritualized form (or perhaps grade), of matter; comprehensible in light of the fact that Daoists saw no inherent separation between the physical and spiritual, but an interaction and overlapping, or “bleeding through,” of one to the other. [6] (Ivanhoe, 2001), Dao De Jing: Dao 2, pp. 163

[7] Ibid: Dao 5, pp. 165 [8] Ibid: Mengzi: 2A2, pp 127 [9] Intent in the Mengzi is referred to simply as the Xin (Heart). Later Daoists would differentiate between the Xin and the Yi (Intent of the Mind). Though the term Xin is employed here, it is apparent from the usage that Mengzi is speaking of the core intent and not the emotional heart as the later Daoists would differentiate the Xin. [10] We will see an alternate translation of this passage later, which corroborates more closely with the interpretation of the matter by Mengzi. [11] (Legge)

[12] (Ivanhoe, 2001), Mengzi 2A2, pp. 127 [13] Throughout Daoist history there are many such individuals that have figured into legends. Sometimes these were evil Martial Arts Masters like the infamous “White Eyebrow” – said to have originally been a Buddhist – who both originated his own style of Kung-fu and is also speculatively thought to be the originator of both “Bat Style” and, by proxy, Ninjitsu. As well, the “Celestial Masters” school of Daoism were apparently responding to a variety of “Qi Vampires,” who would exploit women for the purpose of draining their sexual energy.