Awakening of the Spirit (3)
Seven years ago, I practiced Qigong and became insane. The mechanism of Qi movement restricted my body. Later, I encountered an opportunity at a large temple where I also experienced spiritual movement. It is not much different from Qi movement. My hands often form mudras.
Facing the Bodhisattva, I move my body as if communicating bidirectionally with the Bodhisattva. The timing varies for each Bodhisattva.
The Qi movement occurs in all directions. If there are no thoughts, it moves with the Qi mechanism, mostly similar to Tai Chi. If intention is added, it can transform into styles like “drunken monkey” quick punches, etc.
With a sword, one can play around; with a stick, one can swing; with a fan, one can dance. All are movements of Qi energy. Activities such as spinning in circles, “dancing,” stepping exercises, and yoga positions are generally similar to spiritual movement.
For those who have just awakened, spiritual movement requires correct understanding. As the ancients said: Cultivating oneself and nurturing one’s nature—Is it about physical practice or spiritual cultivation?
For physical practice, just find a flat grassy area or an indoor space. Do not entertain any thoughts or ideas; move according to spiritual energy instead. In terms of cognition, this is practicing the body without other intentions; generally speaking, there will be no chaos.
If one aims for spiritual cultivation directionally, correct understanding is also necessary. Body movements should not arise from intention; observe the mind without disturbance. Regardless of any appearances or circumstances—whether they are from the Dharma realm or messages from others—the heart should remain unmoved.
Focus solely on observing one’s own heart as primary without other thoughts; this way one will not be confused. Spiritual movement will reveal many aspects; sometimes when moving, one may speak in spiritual language or exhibit childlike speech patterns or drunken classical dance poses.
Forming any mudras without entertaining any thoughts will prevent oneself from falling into a magical realm out of fear that one’s heart may become unstable and follow others’ intentions to dance along with their words—childlike speech like “Prince’s divination” or drunken states like “Ji Gong’s divination,” among many Bodhisattva names.
Those who do not cultivate themselves but borrow bodies for practice may take advantage of others’ bodies; even if they possess some cultivation skills but do not cultivate for themselves, in the end it remains empty. Practitioners should consider how many deities and Buddhas are currently manifesting through divination in Taiwan.
There are three phenomena associated with spiritual movement:
One is spontaneous awakening of spirit.
Two is being assisted by others to awaken spirit.
Three is being influenced by the Dharma realm leading to spirit awakening.
Regardless of how spirit is awakened during practice, one must purify oneself first and eliminate interference from borrowed bodies in the Dharma realm while being aware of such disturbances.
The most easily manifested signs include burping before wanting to vomit or showing signs of lamentation and crying (often crying). During spiritual movement, facial expressions can become fierce with harsh words spoken or various animal sounds or forms appearing (this condition persists for a long time rather than just once).
Upon encountering such phenomena, one should stop practicing as the body has been possessed by external spirits; purification must occur before continuing cultivation.
If practicing while borrowing divine power has already led you into delusion; true practice involves clarity within your own heart. If you see your true heart clearly—you inherently possess all Dharma—there should be no disturbance within your pure essence while holding both matters within your mind simultaneously indicates delusion.
Respecting all deities and Buddhas requires aligning spiritually with them. As an ordinary person in flesh form—how could I meet with holy spirits? Practitioners should have self-awareness.
The above represents personal insights; every aspect of practice has its own nuances without right or wrong—what matters is comfort in practice and peace within one’s heart.
by – Teacher Liu Hongming