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Daoist Plant and Animal Magic

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Daoist Plant and Animal Magic DAOIST PLANT AND ANIMAL MAGIC TRAINING IN DAOIST MAGIC FROM THE ZHENG VI SCHOOL OF ANCIENT CHINESE MYSTICISM WRITTEN BY PROFESSOR JERRY ALAN JOHNSON, PH.D., D.T.C.M 80TH GENERATION DISCIPLE AND DAOIST PRIEST OF MAO SHAN (SHANG QING) DAOISM, 66TH GENERATION DISCIPLE AND DAOIST PRIEST OF LONG Hu SHAN (TIAN SHI) DAOISM TEMPLE OF THE CELESTIAL CLOUD WWW.DAOISTMAGIC.COM WWW.DAOISTMAGIC.COM First published in September 2006 by: The International Institute of Daoist Magic P.O. Box 52144 Pacific Grove, CA 93950 U.s.A. © 2006 Professor Jerry Alan Johnson, Ph.D., D.T.CM., D.M.Q. (China) Revised Addition - September 9,.2007 All rights reserved under the International and Pan-American copyright conventions. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written per­ mission of the publisher (The International Institute of Daoist Magic). Reviewers may quote brief passages. ISBN# 1-885246-45-5 Printed in the United States of America. Disclaimer: Ancient occult magic was never intended to replace orthodox religion, but rather to complement it in its quest for a deeper understanding of esoteric spirituality. Through the alchemy of prayer and meditation, an individual can be transformed into an enlightened or "awakened" state of awareness. Several of the ancient meditation practices, magical techniques and Shengong exercises described herein are currently practiced within the secret societies throughout the world, including the People's Republic of China. These esoteric techniques can be very powerful and may in some cases be too mentally and physically demanding for some individuals. The readers should therefore use their own discretion or consult a priest or mental health professional before engaging in these exercises and meditations. The rituals used for spiritual protection and energetic destruction are still as powerful today as they were when first introduced in ancient China. The secret of their timelessness lies in the fact that the personal power of the Celestial Immortals, various Spirit Entities, and Demonic Beings never changes. Therefore, the author, the International Institute of Daoist Magic, and the publishers are neither liable or responsible to any person or entity with respect to any loss or damage caused, or alleged to be caused, directly or indirectly by reading or following the instructions for any condition, ritual, incantation, Hand Seal, or interpreting information provided in this text. This book describes traditional methods of both ancient and modern forms of Chinese Mysticism (Daoist occult magic and sorcery), and is not intended to persuade the readers in any way, shape or form to believe in or practice sorcery. Any person attempting such rituals is doing so at his or her own risk. Additionally, sometimes Daoist exercises and meditations require special herbal formulas, as well as the regulation of the individual's diet (e.g., fasting) and living environment (solidarity). It is impor­ tant to note that herbal prescriptions will vary according to the individual's constitution, condition and specific goal, and must be treated accordingly only by a doctor or herbalist qualified to prescribe Chinese medical herbs. Each state in the U.s. has their own regulations and restrictions, therefore, it is advisable for the reader to consult their own state medical board for use of proper application and liabilities of the techniques described within this text. 2 THE STUDY OF THE REALM OF PLANTS INTRODUCTION TO THE ALCHEMICAL TRANSFORMATIONS OF PLANTS Traditionally Daoist sorcerers always lived on mountains or in forests where hundreds of me­ dicinal plants grew. According to the Classics of Mountains and Rivers, ancient Daoist sorcerers were known for creating the Elixir of Immortality and for the skillful use of a wide verity of medici­ nal substances. It was also said that these Daoist sorcerers carried "death-banishing" medicinal herbs that they used to drive away sickness and evil spirits (Figure 1.1). Since plants, like humans, are living things, it is easier to establish an energetic and spirihlal rela­ tionship with the plant realm than it is to establish such a relationship with the metallic or mineral Figure 1.1. Herbology is both a science and an art realm. In Daoist mysticism, the energetic and spiri­ mal relationship with a plant substance (i.e., root, found knowledge of the fundamental mechanisms branch, leaves, fruit, seeds, etc.) is dependent on of Namre, yet it is contrary to "normal" science the level of an sorcerer's psychic development. The which only considers the material aspect of these effects the plant substance on the mystic's energy mechanisms. Unlike traditional herbology or bio­ and consciousness are in direct proportion to the chemistry, Plant Alchemy also considers the spiri­ strength of the relationship the mystic has with the mal aspect of the plant substance, which is gener­ plant realm. This energetic transformation does not ally invisible at first to the sensory perceptions of generally incur risk to the individual's conscious­ the disciple. The energetic and spiritual aspects of ness and may also be purposefully initiated in or­ Daoist alchemical study bring the disciple to a der to bring about spirimal growth. The most pow­ higher level of spiritual consciousness. The smdy erful energetic and spirimal principles are found in and understanding of all the qualities of the plant the forces of fecundation (impregnation using es­ realm gives the Daoist disciple a great advantage sence, energy, and spirit) and reproduction (dupli­ in comprehending its tme function and purpose cating the essence, energy, and spirimal namre of a (as opposed to simply studying its chemical nahue specific item). Focusing on these two primary prin­ in plant biology). ciples, the ancient Chinese alchemists sought to There is a difference between chemistry and master the energetic and spiritual extraction and alchemy. In chemistry, if you have the right ingre­ utilization of the plant realm. dients, and if operations are correctly performed, Each species of tree, shmb, plant, and herb has success will be achieved -- irrespective of the op­ its own energetic quality and spiritual aspect. Plant erator. However, in Alchemy, even if you have the Alchemy is neither chemistry nor hyperchemistry, right ingredients and if operations are properly con­ but a biodynamic process more closely related to ducted, success is not necessarily achieved because fermentation (or putrefaction) than to classical it depends upon the personal state of the operator. chemical reactions. Plant Alchemy leads to a pro- In a very restrictive sense, Alchemy could be viewed 3 WWW.DAOISTMAGIC.COM as the parapsychology of chemistry, for the suc­ for moving Qi, Blood, Phlegm, and Fluids within cess of the operation depends upon the inner spiri­ the body. They cause the Qi in the body to either tual state of the operator. To succeed, the chemist ascend or descend, and primarily affect either the must obey the laws of Nature, but the Alchemist upper or the lower portions of the body. Thus, Chi­ must also, in his or her work, align him or her nese herbs are categorized according to the na­ with the designs of Nature. ture and effect that they produce on the Qi of the Chemistry does not view the body it works with body. as alive. The processes are such that chemistry only Chinese medicine prescribes specific parts of deals with dead bodies (which cannot evolve). Con­ plants (flowers, leaves, stems, seeds, roots, bark, versely, Alchemy is a biodynamic system which etc.) for particular medicinal purposes. Parts of utilizes and manipulates the forces of life in its op­ trees, shrubs, herbs, vines, and flowers are selected erations. It is a threefold magical system (i.e., puri­ for their specific properties (hot, warm, neutral, fication, regeneration, and evolution) that focuses cool, and cold) and taste (sour, bitter, sweet, pun­ on the specific energetic effects of Qi transforma­ gent, and salty). These properties either tonify or tions that occur within the human body. disperse Qi and Blood. Chinese medicinal herbology includes the cul­ HERBOLOGY tivation and gathering of seeds, grains, fruits, Herbal formulas have been used successfully flowers, leaves, barks, stems, and roots. Non­ to treat a variety of illnesses for well over 5000 herbal components such as minerals, fish, animals, years. Much of the Chinese medical research on or insect parts are sometimes added to enhance pharmacology organized during the Qin (221-206 the herbs' healing effect. B.C.) and Han (206 B.C.-220 A.D.) Dynasties was Chinese herbs cure energetically by moving recorded in the Canon of Materia Medica of Shen Qi in the channels. Each herb enters specific chan­ Nang (also known as the Canon of Herbal Medi­ nels and affects different internal organs. Herbs cine). This text contains 252 plants, 67 animals, are therefore an extremely powerful healing mo­ and 46 minerals, and includes a brief description dality. The herbalist uses herbs to tonify of the places of each herb's origin, secondary (strengthen) and move Qi and Blood as well as to names, the specific forms and properties of each eliminate heat from the patient's Blood. When tai­ herb, and the curative powers of each part of the lored to an individual's constitution or combined plant, animal, or mineral. into a formula for specific symptoms, herbs can Herbal medicine was the historical precursor be an invaluable aid in restoring and maintaining to pharmaceutical medicines. Today, herbs still the health of the body. Taking an improper herb provide the source and inspiration for the major­ or herbal formula can have potentially deleteri­ ity of the pharmaceuticals used in modern West­ ous effects. ern medicine, including those utilized for the treat­ Chinese herbal therapy includes five major ment of viral and bacterial diseases, pain, tumors, clinical applications: nutritional education (food chronic diseases, internal and external tissue re­ and diet); teas and soups (tang); tinctures and generation, and many other infirmities.
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