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

86 Pages·2012·1.02 MB·English

by  Shifu Lin

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 Presented by Lung Hu Shan Publications
Author: Shifu Lin
Editors: Arman Alfares, Shifu Hern Heng
© 1996-2012. All Rights Reserved.
Part 1
Learning Nei Kung and Meritocratic
Standards
“Our power is a natural power. It is the force of
nature within ourselves. Trust in nature to teach you the principles of the
Universe.” – John “Chang’s” teacher, “Liao Sifu”

Since the documentary Ring of Fire and the books Magus of Java and Nei Kung,
many have clamored to learn Mo Pai Nei Kung from a man who calls himself
“John Chang,” to Westerners. In fact, “John Chang” is not the name of the man
they seek, but it is a name he uses because he does not want to be bothered by
hundreds or thousands of people, who in most cases will not even show the
discipline with which to start learning Nei Kung from the Mohist lineage he
learned from.
Mo Pai Nei Kung is a Taoist form of Meditation. That is to say that the
methods are common to Taoist orders. The particular line through which John
has learned is from a Taoist lineage tracing itself through Lung Hu Shan Taoists.
At some unknown point, this line developed a moral affinity for the teachings of
Mo Tzu (470 BCE – 391 BCE) who is also transliterated as Mozi.
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.
Above is a stamp honoring Mozi It is worth noting that Mo Pai is not the only system to
speak in these terms, or to deal with the first four levels corresponding to Mo Pai
methods. Tibetan Tummo Yoga is very similar, particularly at the first level and
at what we will simply refere to here as the “fourth level” of “YinYang Kung.”
Tibetan Tummo Yoga is a closed system in many cases, like Mo Pai, and thus it
is difficult to say just how similar they may be at certain levels, but while there
are many distinct differences, there are also key levels that overlap.
Japanese Tendai ritual meditations also follow a similar method as the
first level of Mo Pai Nei Kung. The Tibetan monks who practice Tummo often
live for years in the mountains of the High Plateau, more than 15,000 feet, have
chanted and meditated for at least 10 years, have a gifted master to teach them,
without which they would never even dream of attempting such a difficult
practice. But there are some who have learned from them and achieved Tummo
heat (and beyond) in urban settings. In all cases, however, their motive is not to
generate heat, or merge energies, for the sake of itself. While this is beyond the
scope of the discussion at hand, it is stated to illustrate just how off course most
are when they approach meditation today. This is said to preface the fact that
Mohist Nei Kung must similar focus not simply on accumulating power for the
sake of itself, but should be concerned with why it would be in accordance with
the will of Heaven for power to accumulate within your body. Similarly, it is to
point out that one should not undertake Mo Pai Nei Kung without instruction
from a teacher. It is for this reason, at the bequest of some of my students, that I
have offered to teach those who are willing to demonstrate sincerity through
honorarium; traditional in Chinese Martial Arts and Meditation.

Why is Mo Pai Called “Mo” Pai?
The name Mo Pai means “The Cult of Mozi” and refers to a master who lived in
China (ca. 470 BCE – ca. 391 BCE), during the Hundred Schools of Thought
period (early Warring States Period). Born in Lu Shan, in Henan Province, he
founded the school of Mohism and argued strongly against Confucianism; noting
that the ways of the ancients adhered to as “tradition” by Kungfuzi, was actually
innovative in their respective times. To understand ethics, morality and virtue
(de), the reader should study the teachings of Mozi. It will become apparent
from his teaching why he is regarded as the head of the Mo Pai lineage, even
though the legends of the Pai do not consider him to have achieved a very high
level of mastery in Nei Kung.
The Mo Pai lineage does not trace down some hidden parallel path with
Taoism, as many falsely believe. Instead, it intersects with Taoist lineage at a
few known levels, and almost certainly many that are not known anymore. For
example John’s grandmaster was a resident of the Lung Hu Shan Taoist Temple.
They, like Mo Pai, attribute the highest level of mastery to the enigmatic figure
Zhang, San-Feng. So here we have intersection with two very distinct lineages of
Taoism. As such, it will not surprise the student of Taoism to find that the
methodology in these levels is very similar to what you learn in Taoist practice.
There is not a lot that needs to be said about beginning meditation. In
fact, for many months it would be good for you to simply start sitting every
single day, until you have built up to an hour, breathing very deeply and slowly.
If you can do this with the utmost consistency then you will be well on your way
to mastery… yes, consistency is the key to mastery.
If you want to know about how to practice Mo Pai Nei Kung, it is not
very hard if you have someone to guide you, and that is the key. If you were told
here exactly how to perform Mo Pai Nei Kung, you would not succeed, because
you do not have a teacher. I have offered to teach a limited number of Western
and Eastern – and Middle Eastern – students Mo Pai Nei Kung, before retiring. I
hope to inform those who are sincere enough to attain YinYang Kung of how to
accomplish this, regardless of what they look like, or who their ancestors were,
or where they come from, but based instead on their merit and effort alone.
The key to progression is consistency and learning from someone who
can help you avoid pitfalls is essential. Some people read my first book which
offered them the ability to get in touch and begin training, and they were
disappointed that I did not just tell them there “how to do it.” What does this
mean, “how to do it?” Was I supposed to write about every pitfall you could
possibly encounter? Was I supposed to tell you what the first month would be
like, what the sixth month would be like, what the first year would be like, what
to do if you train in weight lifting, if you do Wai Jia or Nei Jia martial arts? How
could I possibly tell you every scenario in one book? Instead, this is why you
need a teacher, and I offered to teach some of you, in part because I found out
from a student that non-Chinese were no longer being taught Mo Pai. The other
reason, as I hinted at in my fourth book, was to help fund a cause that is near to
my heart and my political and social concerns.
That Mo Pai was not being taught in Indonesia to non-Chinese is
something which I never heard from those in Indonesia. In fact, I had already
taught these methods to many Westerners before ever hearing one word of this
controversy. To this day, I have never been told not to teach non-Chinese Mo Pai
Nei Kung. Perhaps I will be told this at some point, but so far, I have never been
told this. This book reflects two primary concerns, and represents the last of my
offerings to the public on Mo Pai Nei Kung.
The first concern of this work is that it is impossible for a system to be
based on the ethical teachings of Mozi and at the same time racially
discriminate. This goes against every teaching of Mozi, for which the sage was
famous. This book will explain that, drawing directly from the primary sources
of Mozi’s own words. It will demonstrate that if there is a Mo Pai that claims to
originate with Mozi, then it must be guided by the teachings of Mozi. This text
further argues that our obligation as Chinese practitioners of Mo Pai, to remain
consistent with these meritocratic teachings of Mozi, and not to adhere to
prejudicial qualifications (or disqualifications) based on ancestry. Otherwise, if
this is not going to be the case, then with all due respect, what is being called
“Mo Pai” should not any longer use the name of Mozi in association with it. This
would be like naming a religious group in the West after Martin Luther King Jr.
and then discriminating against people who are not black. This would go against
the very nature of the man’s teachings, to which the organization claimed
affiliation with. We should understand this because Mozi was very much against
discrimination based on appearance, or anything other than personal merit.
The second concern of this book, as my final work on the subject of Mo
Pai Nei Kung, is to outline the first four levels of the Mo Pai Nei Kung system,
without revealing in this text how to perform them. If you are my student, and
you persevere, then I will teach you as far as you are able to attain, through these
levels. I cannot tell you that I will be able to teach you past them, but it is my
hope that I will, or that I will be able to pass on as far as I know to my students
before I pass on from this plane of existence.
The reason for doing this is manifold. One main reason is because there
are people from all over the world who learned from John “Chang” at different
times who have different names for different levels. Personally, I did not know
of all these different designations for the same levels until I began talking with
people from all over the world about it. Some refer to what the level does as
what it is called. Others call the first, second, third, and fourth, “Level 1, Level
2, Level 3, and Level 4.” Some others refer to the fourth Level as “Level 3” and
divide the second level into two parts, the first an “Iron Wire” (“Tit Sin”) Qi
Kung exercise, that is also Nei Kung because of how it works and the focus of it,
and the “2b” level where you mobilize the abdominal Dan Tien. This work will
thus outline and discuss these four levels and will call them by Western terms
which the reader can refer to them as, so that there is no confusion, nor any need
to argue over petty things like what number one person calls the same level as
another whom they are arguing with. As stated, after this, I will not offer more
public information on Mo Pai, as I have provided interested parties with five
works on the matter – some longer, some shorter – as I had promised my
students I would do.
The other primary reason for doing such an outline and brief summary is
to explain how karma relates to the de that we acquire in these levels. By doing