Daoist Meditation Lesson One.doc

8/12/2019 Daoist Meditation Lesson One.doc

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Daoist Meditation Lesson One: The Breath

Posted on August 31, 2012

Lesson One of Nine Lessons on Daoist Meditation: Basic body alignments and a a!eness

of t"e b!eat" in Daoist Meditation#

The Importance of the Breath

B!eat"ing $is% life# &"ile e can su!'i'e fo! days it"out eating, d!in(ing o! slee)ing, ecannot li'e fo! mo!e t"an a fe minutes it"out b!eat"ing# Most of us )ay attention to "at

e eat and d!in(# &e a!e a a!e of "o food affects ou! )"ysical and mental ell*being, yete tend to ta(e b!eat"ing fo! g!anted# +es)i!ation is one of t"e body s most basic !"yt"ms#

-"is is "y b!eat"ing e.e!cises can "a'e )!ofound effects, bot" )"ysical and )syc"ological,on t"e enti!e "uman o!ganism# Paying attention to ou! b!eat" is as im)o!tant as/incom)lete

Daoist Meditation Lesson 2: Kidney Breathing, Qi & Dan Tian

Posted on e)tembe! 22, 2012

&e use t"e dia)"!agm e'e!y time e b!eat"e, so "y ma(e a big deal about dia)"!agmatic b!eat"ing n t"ese lessons and in gene!al, t"e te!m $dia)"!agmatic b!eat"ing% 4 "at t"e5"inese call 6Dantian B!eat"ing o! sim)ly, $7idney B!eat"ing% 4 !efe!s to letting t"elo e! abdomen e.)and on in"alation, and cont!act slig"tly on e."alation#

What is Kidney Diaphragmatic! Breathing"

Letting t"e lo e! abdomen e.)and and cont!act !esults in b!eat"ing t"at is slo and dee)#&"y is t"is im)o!tant Many of us )!ima!ily use only t"e to) )a!t of t"e dia)"!agm andlungs to b!eat"e# -"is !esult in s"allo c"est b!eat"ing, b!eat"ing "ic" does not fullyutili8e dia)"!agm, t"e muscles of t"e !ibcage, t"e u))e! bac( and t"e dee) bac( muscles 4all of "ic" "a'e attac"ments to t"e dia)"!agm# -"e !ic"est blood flo and )e!fusion ofo.ygen occu!s in t"e lo e! lungs# f ai!flo to t"is a!ea is not o)timal, t"en )e!fusion ofo.ygen into t"e blood is !educed 91 # Only by 'entilating t"e lo e! lungs can e o)timi8et"e flo of o.ygen to t"e cells#

-"e dia)"!agm is a st!ong dome*s"a)ed muscle t"at di'ides t"e c"est ca'ity f!om t"eabdominal ca'ity# As e sa in Lesson 1 , many of ou! inte!nal o!gans "a'e di!ect o!indi!ect attac"ments to t"e dia)"!agm, so t"at its mo'ement in b!eat"ing di!ectly effects t"e/incom)lete
http://www.internalartsinternational.com/member/daoist-meditation-lesson-one-the-breath/http://www.internalartsinternational.com/member/daoist-meditation-lesson-one-the-breath/


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Daoist Meditation Lesson Three Theory: Q#ieting the Mind & $atheringthe Qi

Posted on Octobe! 2;, 2012

5ontents 9 "ide

1


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a))!o)!iate and seamless ay, t"e Qi/Breath can become imbalanced c!eating )"ysicalillness#

t may seem st!ange to define emotions in te!ms of mo'ement of t"e Qi/Breath, yet t"esemo'ements, alt"oug" sometimes subtle, a!e easily )e!cei'ed# magine somet"ing t"at

ma(es you ang!y and fully let you!self fully engage it" t"at ange!# &"at do you feelinside t"e body -"e!e is usually some feeling of fullness o! tension in t"e u))e! body * tmay manifest as sensation of "eat o! tension in t"e "ead and c"est, o! an u) a!d su!ge ofene!gy o! blood to t"e "ead# -"e!e may be tension in t"e nec( and you! face may e'en get!ed# No imagine somet"ing sad, o! somet"ing t"at ma(es you sad you may notice atig"tness in t"e c"est accom)anied by a an em)tiness 4 a (ind of "ollo feeling inside t"ec"est# Gou! b!eat" may become s"allo e! and mo!e !est!ained# adness and melanc"oly

)!e'ent t"e no!mal mo'ement of Qi/Breath so t"at it stagnates and feels "ollo !at"e! t"an'ib!ant and full#

Qi/Breath is ou! connection it" t"e outside o!ld# &e e.)e!ience ot"e! "uman beings and

t"e outside o!ld t"!oug" t"e Qi/Breath # -"e )!oblem lies in t"is inte!action of t"eQi/Breath and t"e senses it" t"e outside o!ld# By obsessing o! fi.ating on t"ings in t"eo!ld, by inte!acting it" t"e o!ld on t"e basis of a))etites, desi!es emotions and

intellectual distinctions, e can u)set t"e inte!nal balance and dissi)ate essence andQi/Breath. n Daoism, "uman beings a!e 'isuali8ed as being bet een "ea'en and ea!t"#

uman beings a!e at cente! of t"e )ole "ic" ca!!ies 'ib!ations bet een ea'en and >a!t" 4 t"e Qi/Breath of ea'en and Qi/Breath of ea!t": t"e!efo!e ou! Qi/Breath inte!acts it"t"e Qi/Breath of ea'en and t"e Qi/Breath of >a!t"#

t is im)o!tant to unde!stand t"at in -aoist meditation, $ ea'en% does not !efe! to t"eHudeo*5"!istian notion of "ea'en# +at"e! it is a natu!al o)e!ating system, an all*encom)assing o!ganic system t"at go'e!ns e'e!yt"ing# >a!t" in tu!n !es)onds, !eali8ing

ea'en s initiating, c!eati'e )o e!#

n t"ei! e.cellent e.)lo!ation into "ealt" and )syc"ology in 5"inese medicine, The Seven Emotions, 5laude La!!e and >lisabet" +oc"at de La Iallee, li(en man to a t!ee g!o ing outof t"e ea!t" and !eac"ing u) to "ea'en:

On the trunk of the tree and the great branches there are a lot of little holes or cavities, andwhen the wind blows it enters all these cavities and during a tempest ou can hear the

sound of the resonances inside the wood of the tree and the noise made b the branches,after a while, the wind calms itself and the tree returns to a kind of emptiness without annoise. This is what is called earthl music, which is !ust music coming through openingsand cavities. This is an important point because emotions are alwa s reactions to the worldoutside b one"s inner vitalit . #t is natural and normal that there are tempests andhurricanes and little showers and great winds, and after that no wind at all, or !ust a verlight rain. The onl thing for this tree is to be able to bend with the wind, to follow theviolence of the wind in its manifestations and after to come back to a calm, motionless

state. This is !ust an e$ample of the ver general use of the human emotions. #t is normal for a man between heaven and earth to have stimulations and emotions and sometimes to


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be ver deepl moved b them. But the important thing is to able to restore the balance,and the calm emptiness through all the passages of vitalit . 91

Ordering the Mind & $athering the Qi

O!de!ing t"e Qi/Breath it" t"e mind=intention / %i is a t"e ay t"at one begins to lea!n to"a!moni8e t"e emotions and )!ese!'e t"e 'ital Qi# J"uang Ji ad'ises us to let t"e mind$fast% in o!de! to e.)e!ience t"is calm em)tiness# The &ao gathers in emptiness alone.

Emptiness is the fasting of the mind. 92 Qi/Breath is em)ty, it"out mate!ial fo!m, so itgat"e!s in em)tiness and stillness# -"e gene!ati'e fo!ce /Hing t!ansfo!ms into Qi/Breath

"en t"e body is motionless and 'itality c"anges into s)i!it "en t"e "ea!t is unsti!!ed#93n stillness one can "a!moni8e one s Qi/Breath it" t"e cosmic Qi/Breath # $ asting t"e

mind% is a ay to gat"e! t"e Qi/Breath as o))osed to dissi)ating it by fi.ating on t"ings int"e outside o!ld#

J"uang Ji tells us t"e sto!y of Du(e uan "o sa a g"ost "en "unting in a ma!s"# &"en

"e !etu!ned "ome t"e Du(e became ill and !efused to go out# A gentleman of t"e cou!t said$ our 'race, ou are doing this in!ur to ourself( )ow could a ghost have the power toin!ure ou.* #f the vital breath that is stored up in a man becomes dispersed and does notreturn, then he suffers a deficienc . #f it ascends and fails to descend, it causes him to bechronicall forgetful. +nd if it neither ascends nor descends, but gathers in the middle ofthe bod in the region of the heart, then he becomes ill # 9; Du(e uan s illness as a!esult of "is mind fi.ating on "at "e "ad seen# o! J"uang Ji, it is not feelings, t"oug"tso! emotions t"emsel'es t"at se)a!ate "umans f!om t"e Dao, but t"e "uman tendency tofi.ate on s)ecific as)ects of t"e o!ld and to ma(e t"em )a!t of ou! goals and desi!es, t"usma(ing t"em absolutes#9C

!ancois Hullian desc!ibes t"is state of inne! detac"ment as one of $blandness,% a conce)tassociated it" t"e &ao. Hullien )osits t"at to honor the bland - to value the flavorlessrather than the flavorful - runs counter to our most spontaneous !udgment. 9E Hullien goeson to say t"at all flavors disappoint even as the attract, like sound sifted through andinstrument that disappears as soon as it is consumed. 9F n cont!ast t"e bland sound is :

+n attenuated sound that retreats from the ear and is allowed to simpl to die out over thelongest possible time. e hear it still, but !ust barel as it diminishes, it makes all themore audible the soundless be ond into which it is about to e$tinguish itself. e arelistening then, to its e$tinction, to its return to the great undifferentiated 0atri$. This is the

sound that, in its ver fading, graduall opens the wa to the inaudible and causes us to

e$perience the continuous movement from one to the other. +nd as it graduall shed itsaural materialit , it leads us to the threshold of silence, a silence we e$perience as plentitude, at the ver root of all harmon #9K

n t"e &est, e feel e must e.)!ess ou! emotions# A common 'ie is t"at a )e!son "odoes not e.)!ess "is o! "e! 'ie )oints and feelings is uninte!esting, inaut"entic, a bo!e o! a$cold fis"#% Hullien cautions us against t"is assum)tion:


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The calm inner world and the intuition of emptiness do not cut us off from emotion. To thecontrar , because emotion no longer disturbs us, we apprehend it all the more clearl andare thus able to en!o it. 1its of passion and its e$uberance are charged with making our

sub!ectivit superficial and reducing our sensitivit . hen we attain the world ofblandness, feelings distract us no longer, and emotive e$perience is purified, clarified. The

mind in keeping with the old metaphor of still water or mirrors, reflects all the better theinfinite wealth of life within2 not !ust one particular feeling, lived within the confines of itslimitations and contingencies, but all feeling as it becomes whole and inclusive, returned toits virtual state #9

(ti))ness, *armony & 'ngagement

+at"e! t"an c!eating detac"ment, t"is inne! stillness allo s inc!eased engagement it" t"eo!ld# By using Qi/Breath , )ostu!e and intention to o!de! and !egulate t"e ongoing c"anges

and t!ansfo!mations , by listening it" t"e Qi/Breath, one can engage it" t"e undi'ided )!imo!dial state t"at unde!lies no!mal consciousness# -"is allo s one to )e!fo!m o!dina!y

acti'ities in an outstanding ay# J"uang Ji s sto!y of P!ince &en* ui s coo( illust!ates"o t"e b!illiance of one s s)i!it and c!eati'ity a!e !eleased and gi'en f!ee !eign u)onletting go of desi!es and ants and engaging it" t"e )!imo!dial state#:

3rince en4hui"s cook was cutting up a bullock. Ever touch of his hand, ever shift of his shoulder, ever tread of his foot, ever thrust of his knee, ever sound of the rending flesh,and ever note of the movement of the chopper was in perfect harmon . 5+h, admirable

said the prince, 5 that our skill should be so perfect. -"e coo( !e)lies t"at "e "as a))lied"imself to ma(e e'e!y mo'ement in "a!mony it" t"e Dao# The functions of m senses

stop m spirit dominates. 1ollowing the natural markings, m cleaver slides through the great cleavages, taking advantage of the structure that is alread there. 0 skill is now

such that m chopper never touches the smallest tendon or ligament, let alone the greatbones. + good cook changes his chopper once a ear, because he cuts. +n ordinar cookchanges his chopper once a month, because he hacks. 6ow m chopper has been used for78 ears it has cut up several thousand bullocks et its edge is as sharp as if it !ust came

from the whetstone. 910

-"e coo( goes on to say t"at "e inse!ts t"e edge of t"e c"o))e! into t"e inte!stices bet eent"e oints "e!e t"e!e is s)ace# -"en by a gentle mo'ement t"e )a!t is se)a!ated and ieldslike earth crumbling to the ground #911 e cuts t"e s)aces bet een t"ings#

-"is (ind of ability is t"e !esult of e.t!eme concent!ation, but t"is concent!ation is t"e

o))osite of obsession, because as !ancois Hullien )oints out, suc" e$9uisite perception b!ings it" it t"e ability to guide t"e Qi/Breath in one s )"ysical being and in one s life sot"at it is neither thwarted nor dispersed but continues to flow. 912

*o)ding +ast to The One-

n t"e &ao &e :ing , Lao Ji as(s:


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;an ou keep the un9uiet ph sical4soul from stra ing,

hold fast to the


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%ou will see profit and not be enticed b it,

%ou will see harm and not be frightened of it.

=ela$ed and unwound, et acutel sensitive,

#n solitude ou delight in our own person.

This is called 5revolving the vital breath 2

%our thoughts and deeds seem heavenl . 91E

The Inade.#acy of Words

-"e 'e!y fi!st c"a)te! of t"e Dao De Hing tells us t"at o!ds ill not "el) us to unde!standt"e undi'ided )!imo!dial state of t"e $One#%

The a >&ao? that can be told of is not an unvar ing a >&ao?

The names that can be named are not unvar ing names.

#t was from the nameless that )eaven and Earth Sprang

The named is but the mother that rears the ten thousand creature, each after its own kind.

Trul , onl he that rids himself forever of desire can see the Secret Essences

)e that has never rid himself of desire can see onl the Outcomes.

These two things issue from the same mold, but nevertheless are different in name.

This same mold we can but call the 0 ster ,

Or rather &arker than an 0 ster ,

The &oorwa whence issued all Secret Essences. 91F

t is clea! f!om t"is )assage t"at alt"oug" e need to use o!ds to tal( about t"e &ao , o! t"e

One, o!ds a!e inade uate, t"ey a!e me!ely sto)*ga)s# $ o! "at e a!e t!ying to e.)!essis da!(e! t"an any myste!y#%91K mages and o!ds a!e only a means to an end, a ay oftal(ing about somet"ing# -"ey s"ould not be confused it" t"e end o! t"e t"ing itself# fone fi.es on t"e o!ds "e cannot g!as) t"e image, fi.ing on t"e image t"e idea cannot beg!as)ed# Once t"e image and idea a!e g!as)ed t"e o!ds and t"e images can be disca!ded#91 n t"is lesson and t"e ones t"at follo , e must use o!ds to unde!stand t"e imagesand ideas t"at enable us to )ut Daoist met"ods of meditation into )!actice# But once set inmotion, t"e ideas can be disca!ded# J"uang Ji )uts t"is succinctly and "umo!ously:


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The fish trap e$ists because of the fish

Once ou"ve gotten the fish, ou can forget the trap.

The rabbit snare e$ists because of the rabbit

Once ou"ve gotten the rabbit, ou can forget the snare.

ords e$ist because of meaning

Once ou"ve gotten the meaning, ou can forget the words.

here can # find a man who has forgotten the words so # can have a word with him* 920

n &aoism E$plained ans*@eo!g Muelle! ta(es ou! unde!standing of @huang @i"sallego!yof t"e fis" t!a) one ste) fu!t"e!# e !eminds us t"at t"e )"!ase de i means not only 6to get

t"e idea% o! meaning, but also $to get "at one desi!es#% Muelle! )oints out t"at "a'ing t"et"ing, one desi!es, is to be satisfied# -"e desi!e disa))ea!s once it is satisfied# Once one has9consumes a piAAa or a beer, one cannot have it an longer. The desire is fulfilled when ithas disappeared 9been $eaten u)% #921 -"e!efo!e, t"is )assage f!om t"e J"uang Ji is notabout unde!standing t"oug"ts and ideas, but about "o to !id oneself of t"oug"ts and ideasso t"at one can attain an inne! silence# n t"is conte.t, t"e im)lication of t"e final line is t"att o )eo)le "o "a'e !eac"ed t"is state of inne! silence ill "a'e not"ing to say#922

/otes:

91 The Seven Emotions2 3s cholog and )ealth in +ncient ;hina, by 5laude La!!e and

>lisabet" de la Ialle# 5amb!idge 7: Mon(ey P!ess, 1 E, ))# ;*C#

;huang TAu2 Basic ritings , t!anslated by Bu!ton &atson Ne Go!(: 5olumbia ni'e!sityP!ess, 1 E;, )# C;#

92 ;huang TAu2 Basic ritings , t!anslated by Bu!ton &atson Ne Go!(: 5olumbiani'e!sity P!ess, 1 E;, )# C;

93 Taoist %oga2 +lchem and #mmortalit by Lu 7 uan Gu /5"a!les Lu( , Maine: amuel&eise! nc#, 1 F3, ))# 10*11#

9; ;huang TAu2 Basic ritings , t!anslated by Bu!ton &atson Ne Go!(: 5olumbiani'e!sity P!ess, 1 E;# )# 12;

9C Traditional 0edicine in ;ontemporar ;hina2 Science, 0edicine and Technolog in East +sia ol. C , by Nat"an i'in# Ann A!bo! : 5ente! fo! 5"inese tudies ni'e!sity ofMic"igan, 1 KF# )#230#


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9E #n 3raise of Blandness2 3roceeding 1rom ;hinese Thought and +esthetics, by !ancoisHullien, t!anslated by Paula M# Ia!sano# Ne Go!(: Jone Boo(s, 200;, )# 2F#

9F bid, )# ;2#

9K bid# )# F #

9 bid, )# 12 #

910 Sources Of ;hinese Tradition vol. 7, &m# -"eodo!e de Ba!!y ed# Ne Go!(:5olumbia ni'e!sity P!ess, 1 E0# )#F;#

911 bid#

912 ital 6ourishment2 &eparting 1rom )appiness by !ancois Hullien, t!anslated byA!t"u! @old"amme!# Ne Go!(: Jone Boo(s, 200F# P# 3#

913 The a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hineseThought , by A!t"u! &aley# Ne Go!(: @!o'e P!ess nc#, 1 CK# ))# 1C3

91; bid, )# 11K

91C bid, )# 1C;

91E Original Tao2 #nward Training and the 1oundations of Taoist 0 sticism by a!old+ot", Ne Go!(,: 5olumbia ni'e!sity P!ess, 1 , )# 2#

91F The a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hineseThought , by A!t"u! &aley# Ne Go!(: @!o'e P!ess nc#, 1 CK, )# 1;1#

91K bid#, )# 1;2#

91 1athoming the ;osmos and Ordering the orld2 The %i!ing and its Evolutionin ;hina, +ic"a!d H# mit", ni'e!sity of Ii!ginia P!ess, 200K, ))# 2*3#

920 ;huang TAu2 Basic ritings , t!anslated by Bu!ton &atson Ne Go!(: 5olumbiani'e!sity P!ess, 1 E;, )# 1;0#

921 &aoism E$plained2 1rom the &ream of the Butterfl to the 1ishnet +llegor , by ans*@eo!g Moelle!, 5"icago and La alle llinois: O)en 5ou!t Publis"ing, 200E, ))# E0*E1#

922 bid, )# E1#

Daoist Meditation Lesson +o#r Theory: 0et#rning to 'mptiness 1 W# i


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Posted on No'embe! 2F, 2012

5ontents 9 "ide

1 5"inese 5osmogony and &u Hi 2 &u Hi and Daoist Meditation

3 -"e &u Hi Postu!e ? t"e Ma!tial A!ts

; -"e &u Hi Postu!e

o ;#1 Notes:

o ;#2 Gou mig"t be inte!ested in:

Lesson ou! of Nine Lessons on Daoist Meditation: W# i Meditation 1 0et#rning to'mptiness #

3hinese 3osmogony and W# i

n 5"inese cosmology t"e!e as o!iginally hun4tun , an undiffe!entiated luminous cloud, a'oid it" no bounda!y, em)tiness, a )otential state# -"e hun4tun is sometimes conside!ed astate of c"aos in t"at is undi'ided, "ole, a state "e!e e'e!yt"ing is mi.ed toget"e!# -"is

)otential, undiffe!entiated )!imo!dial state is also called u :i. u :i means lite!ally $nolimit% o! $no )ola!ity#% t is t"e $One,% t"e )lace e a!e t!ying to get close to in meditation#

Mo'ement occu!s it"in t"e undiffe!entiated matte!, t"e non*)ola!i8ed $stuff% t"at is t"eu :i # -"is mo'ement is li(e ind, li(e a b!eat", an in"alation and an e."alation# -"is

mo'ement is t"e )!imo!dial Qi/Breath , t"e t!ue Qi/Breath. &it" mo'ement / &ong , t"e!e isalso stillness / :ing # &it" mo'ement, t"ings begin to di'ide and se)a!ate# -"e lig"te!t!ans)a!ent Qi !ises and t"e "ea'ie! o)a ue Qi sin(s do n# -"e )ola!ity of ea'en and>a!t" is c!eated# ea'en is yang and >a!t" is yin# Qi t"at is influenced by yang floats, !isesand mo'es so it can be c"a!acte!i8ed as %ang Qi. Qi t"at sin(s, falls and is uiescent isinfluenced by Gin and can be c"a!acte!i8ed as %in Qi.
http://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/http://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#Chinese_Cosmogony_and_Wu_Jihttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#Wu_Ji_and_Daoist_Meditationhttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#The_Wu_Ji_Posture_the_Martial_Artshttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#The_Wu_Ji_Posturehttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#Noteshttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#You_might_be_interested_inhttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/http://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#Chinese_Cosmogony_and_Wu_Jihttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#Wu_Ji_and_Daoist_Meditationhttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#The_Wu_Ji_Posture_the_Martial_Artshttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#The_Wu_Ji_Posturehttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#Noteshttp://www.internalartsinternational.com/free/daoist-meditation-lesson-four-theory-returning-to-emptiness-wu-ji/#You_might_be_interested_in


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-"is )ola!ity c!eated by t"e Qi/Breath is called t"e Tai :i , t"e $g!eat )ole%, o! $e.t!eme )ola!ity,% !e)!esented as ea'en and >a!t" as diag!ammed abo'e# -"e Tai :i !e)!esents t"edi'ision of t"ings into %in Qi and %ang Qi , mo'ement and stillness, u) and do n, !ig"t andleft, etc#

-"e )ola!ity !e)!esented by t"e Tai :i is not fi.ed, but !elati'e# omet"ing is only yang!elati'e to yin, somet"ing is said to be $u)%, only in !elation to t"at "ic" is said to be$do n#% Additionally, yin contains yang and yang contains yin 4 t"is is !e)!esented by t"e

"ite ci!cle it"in t"e blac( fis" and t"e blac( ci!cle it"in t"e "ite fis"# -"e!efo!enot"ing can be com)letely yin o! yang yang contains t"e seeds of yin and yin contains t"eseeds of yang# -"is means t"at yin and yang can t!ansfo!m into eac" ot"e!, c!eating aninte!)lay of stillness and mo'ement of lig"t and da!( of t"e in*b!eat" and t"e out*b!eat"#

An alte!nati'e -ai Hi Diag!am, att!ibuted to 3hen T#an of t"e ong dynasty, 'isuallycon'eys t"e s)i!aling, ci!cula! mo'ement of Qi/Breath in t"e cente! initiating t"emo'ement "ic" c!eates )ola!ities of lig"t and "ea'y clea! and tu!bid mo'ement andstillness yang and yin#

-"e Qi/Breath mo'ing in t"e cente! connects yin and yang, fo!ming t"!ee modalities t"atcom)lete and com)lement eac" ot"e!# !om t"ese t"!ee, ot"e! fo!ces a!e c!eated# 5"en-uan s la!ge! u :i diag!am illust!ates "o u :i and Tai :i a!e t"e foundation of fo!msand t"ei! inte!action#


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+eading do n a!d, t"e diag!am sta!ts at t"e to) it" u :i , "ic" gene!ates Tai :i. -"emo'ement / &ong im)licit it"in t"e Tai :i !esults in t"e i'e >lements / u Ding # -"e

u Ding a!e actually not so muc" fi.ed fo!ms as muc" as dynamic, inte!acting fo!ces# -"ust"ey a!e often called t"e i'e Agents, i'e Acti'ities o! t"e i'e P"ases# -"ey a!e also(no as t"e i'e Po e!s /&u -e #91 The nature of ater is to moisten and descend of

1ire to flame and ascend, of ood to be crooked and straighten of 0etal to ield and tobe modified, of Soil EarthF to provide for sowing and reaping. 92

Wu

Xing

u is t"e numbe! fi'e# Ding is gene!ally used to mean $to a))ea!% $to loo(% $fo!m%$s"a)e%# o e'e! Ding can also mean $to act% o! $to do#%93 n t"e 11t" 5entu!y, 4h# Dan

5i desc!ibed t"e inte!action of t"e Tai :i and t"e u Ding as follo s:

Tai :i moves and produces ang. hen the movement reaches its limit it comes to rest. Tai :i at rest produces in. hen the state of rest comes to a limit, it returns to a state ofmotion. 0otion and rest alternate, each being the source of the other. %in and ang take uptheir appointed positions to establish the two forces >Giang %i?. %ang is transformed bcombining with in, producing ater, 1ire, ood, 0etal and Earth. Then the five Qidiffuse harmoniousl and the 1our Seasons take their course. 9;


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-"e i'e Po e!s a!e intimately connected it" t"e life of "uman beings on >a!t"# -"einte!action of ea'en and >a!t", is a fi.ed, unc"anging )ola!ity# t is timeless, andimmutable# n "uman beings and t"e natu!al o!ld, t"e b!eat"s of "ea'en and ea!t" a!ee.)e!ienced t"!oug" t"e fi'e )o e!s because it is t"!oug" t"em t"at life ta(es on mate!ialfo!m and s"a)e# Ou! senses, tastes, sounds, t"e )o e! of disc!imination, and e'en ou!

inte!nal o!gans a!e all conside!ed to be e.)!essions of t"e i'e Po e!s# &it"in t"e conce)tof t"e i'e Po e!s t"e!e is t"e notion of time, cyclical mo'ement and c"ange# -"e i'ePo e!s o)e!ate it"in us in t"e same ay t"at t"ey o)e!ate in t"e o!ld a!ound us,!eflected in t"e seasons, t"e eat"e!, and t"e mo'ements of t"e )lanets# -"e cyclicalmo'ement in"e!ent in t"e i'e Po e!s can be seen in t"e diag!am belo :

-"e mo'ement in"e!ent in t"e i'e Po e!s also contains t"e seed of uiescence andstillness# -"e!e is dynamic action but t"e!e a!e also fo!ms and s"a)es t"at c"ange andt!ansfo!m# n addition, >a!t" is t"e still, !ece)ti'e cente! a!ound "ic" t"e ot"e! )o e!s!e'ol'e and inte!act# -"e!efo!e as e follo 5"en -uan s diag!am to t"e bottom t"e!e is a!etu!n o! !e'e!sion to uiescence and u :i /!e)!esented by t"e t o em)ty ci!cles at t"e

bottom # -"is !e'e!sion comes about t"!oug" t"e )!actice of t"e u :i )ostu!e discussed int"e )!actice section of t"is lesson#

!om u :i , Tai :i and Qi/Breath 4 e'e!yt"ing else /t"e ten t"ousand t"ings comes into being# n t"e &ao &e :ing t"is dynamic is desc!ibed as follo s:

The One gave birth successivel to two things, three things up to ten thousand.

These ten thousand creatures cannot turn their backs to the shade without having the sunon their bellies,

and it is on this blending of the breaths, that their harmon depends. 9C

-"is idea is often illust!ated by using %i :ing / 5"ing diag!ams to s"o "o yin and yangc"ange and !e*combine to c!eate com)le. fo!ms and inte!actions#


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W# i and Daoist Meditation

-"e u :i, t"e )lace of stillness "e!e t"e b!eat" begins, is t"e state e desi!e to !etu!n toin meditation# tanding o! sitting it" t"e mind 'oid 4 it"out t"oug"t, it"out intention 4is t"e )lace to e.)e!ience t"e s)ontaneous sti!!ing of a mo'ement a )lace to e.)e!ience t"einte!)lay of stillness and mo'ement# -"e u :i in meditation is not only a mental state, buta )ostu!e "e!e t"e body is li(e a cent!al )ole connecting "ea'en and ea!t"# -"e body

)ostu!e is unified and undi'ided# t can be li(ened to a st!ing on a musical inst!ument# f itis st!ung too tig"t, o! if it is too la., it does not !esonate and )!oduce t"e co!!ect )itc"#

imila!ly, if t"e )"ysical and mental )ostu!e a!e co!!ectly aligned it" t"e )oles of ea'enand >a!t", t"en it ill 'ib!ate in "a!mony it" t"em# n Lesson - o e sa "o "uman

beings a!e bet een ea'en and >a!t"# Gin and yang inte!act and unite it"in us# Byunde!standing "o t"ey inte!act e can e.)e!ience t"at unity#

The W# i 6ost#re & the Martia) 7rts
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n t"e 5"inese inte!nal a!ts, t"e standing u :i / o! $'oid% )ostu!e is t"e )lace t"atmo'ement begins# n t"e ma!tial a!ts, "en one )!actices t"e mo'ements of t"e Tai :iQuan fo!m , Ba 'ua @hang"s eig"t )alm c"anges, o! Ding %i Quan"s fi'e fists 4 t"ey all

begin f!om t"e u :i t"e 'oid t"e still )lace "e!e t"e b!eat" initiates mo'ement# >ac"time t"ese mo'ements and fo!ms a!e )!acticed, 5"inese cosmogony is in'o(ed# -"e

)!actitione! sta!ts by standing in t"e 'oid and e.)e!iences t"e fi!st sti!!ing of mo'ementt"!oug" t"e b!eat" and t"e Tai :i # All of t"e ot"e! mo'ements a!e said to emanate f!om t"is )ostu!e#

The W# i 6ost#re

tanding in t"e u :i )ostu!e, it" t"e "ead to a!d ea'en and t"e feet on t"e >a!t", ecan feel t"e "ead and t"e u))e! to!so !eac"ing u) a!d to "ea'en and t"e tailbone and t"elo e! body sin(ing do n a!d to a!d t"e ea!t"# n t"is ay t"e!e is a se)a!ating fo!ce int"e body# -"is se)a!ation is clea!ly felt at t"e 0ing 0en acu*)oint "ic" lies o))osite t"e

&an Tian , at t"e 2 nd and 3 !d lumba! 'e!teb!a /see Lesson - o # -"e bones a!e "ea'y andant to sin( to a!d t"e ea!t", so by lifting t"em u), stac(ing t"em one u)on t"e ot"e!, a

mo'ement to a!d "ea'en is c!eated# -"e fles" is lig"te! and ants to !ise and float, so byletting t"e fles" sin(, by letting it "ang off t"e bones, a mo'ement to a!d ea!t" is c!eated#-ail sin(ing and "ead lifting, "ile bones lift and fles" sin(s, c!eates a dynamic tension t"atfully engages t"e yin*yang dynamic of ea'en and >a!t" it"in us#

/otes:

91 + Short )istor of ;hinese 3hilosoph 2 + S stemic +ccount of ;hinese Thought 1rom #ts Origins to the 3resent &a , by ung Gu*Lan# Ne Go!( London: -"e !ee P!ess, 1 ;Kand 1 FE, )# 131#

92 bid, )# 132#

93 bid, )# 131#

9; Gi, Qi and Shu2 +n #ntroduction to Science and ;iviliAation in ;hina , by o Peng Go(e#eattle: ni'e!sity of &as"ington P!ess, 1 KF, )# 12#

9CThe a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hinese Thought, by A!t"u! &aley# Ne Go!(: @!o'e P!ess nc#, 1 CK, )# 1 C#

All mate!ial 2012# >.ce!)ted f!om t"e u)coming boo(, &ecoding the &ao, 6ine Gessonson &aoist 0editation , by -om Bisio# All !ig"ts !ese!'ed#
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Daoist Meditation Lesson +i8e Theory: W# i and (ong 10e)a9ation

Posted on Decembe! 21, 2012

Lesson i'e of Nine Lessons on Daoist Meditation: W# i Meditation 1 0e)a9ation andLetting $o%

n t"is lesson, e ill loo( at t"e conce)t of letting go, unbinding and !ela.ing t"e bodymentally and )"ysically 4 an im)o!tant )a!t of Daoist Meditation )!actices# Qi/Breath flo smo!e easily "en t"e body is !ela.ed# -ig"t, tense muscles and oints t"at a!e not alignedin"ibit t"e flo of Qi/Breath and cause it to bloc(# ince t"e mo'ements of t"e Qi/Breatha!e e ui'alent to t"e mo'ements of t"e mind 4 to t"oug"ts and emotions 4 if t"e Qi/Breathsto)s o! bloc(s, t"e mind also sto)s and bloc(s, o! fi.ates#

-"e !e'e!se is also t!ue# f t"e mind fi.es itself on a t"oug"t o! emotion, t"is fi.ation u)setst"e smoot" flo of t"e Qi/Breath. &"en t"e Qi/Breath mo'es smoot"ly, t"oug"ts andemotions come and go smoot"ly, li(e clouds t"at momenta!ily bloc( t"e sun s lig"t only to

)ass on# Aligning t"e body "el)s t"e Qi/Breath to mo'e f!eely# &"en t"e body is alignedand t"e flo of t"e Qi/Breath is uninte!!u)ted, t"en t"e mind ill be stable and clea!# -"efollo ing )assage f!om t"e 6ei %eh / n a!d -!aining !efe!s to t"e t!an uility and cla!ityt"at automatically flo f!om sitting o! standing in an aligned and stable )ostu!e "ileattending to t"e b!eat"#

f you can be aligned and t!an uil:

Onl then can ou be stable.ith a stable mind at our core,ith the ears and e es acute and clear

+nd with the four limbs firm and fi$ed,%ou can thereb make a lodging place for the vital essence.

hen our bod is not aligned,The inner power will not come.

hen ou mind is not tran9uil within,%our mind will not be well ordered.

+lign our bod , assist the inner power,Then it will graduall come on its own. 91

The 3oncept of (O/$

n o!de! to lea!n to !ela. and let t"e Qi/Breath flo , so t"at t"e mind can be t!an uil ando!de!ed, it can be useful to )!actice !eleasing tension and co!!ecting misalignment of t"e

body )ostu!e by engaging it" t"e conce)t of Song, o! $slac(ening#%

-"e o!d Song / means:


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-o loosen: as in loosening one s "ai! so it falls natu!ally -o slac(en: as in !eleasing a taut !o)e

-o !elease

-o let go

-o untie

&"en teac"ing


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Daoist Meditation Lesson (i9 Theory: Disso)8ing & 3)earing B)oc ages

Posted on Hanua!y 2F, 2013

5ontents 9 "ide 1 &"at is a Bloc(age 2 &"at 5auses t"e


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tension# -ension may be )"ysical 4 tig"t, um)y muscles, o! inte!nal 4 an emotionaltension o! tig"tness#

What 3a#ses the Qi Breath to B)oc "

;% 6hysica) In


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adness, g!ief and melanc"oly, as in "olding onto somet"ing bad t"at occu!!ed, )!e'ent t"e no!mal mo'ement, c"ange and t!ansfo!mation of t"e Qi/Breath , causingit to stagnate and become em)ty o! "ollo #

Hoy and elation loosen and s)!ead t"e Qi/Breath. o e'e!, too muc" loosening canu)set t"e !"yt"m of t"e mo'ement of t"e Qi/Breath, o'e!e.citing it to a (ind of"yste!ical )itc" and ultimately ea(ening its mo'ement#93

Ange! !aises u) a!d going against t"e no!mal smoot" mo'ement of t"e Qi/Breath,c!eating a (ind of counte!*cu!!ent# -"is counte!*cu!!ent dis!u)ts t"e flo andt!ansfo!mation of t"e Qi/Breath c!eating tension and obst!uction#

ea! c!eates a do n a!d counte!*cu!!ent, an inte!nal sin(ing of t"e Qi/Breath t"atcan ultimately d!ain t"e body s 'itality#

O'e!*t"in(ing, o! too muc" !eflection, can disconnect us f!om t"e mo'ement andc"ange in"e!ent in life, c!eating an inte!nal agitation of t"e Qi/Breath #

>% /egati8ity

Negati'e t"in(ing is a subcatego!y of t"e emotions t"at can slo do n o! inte!!u)t t"esmoot", "a!monious mo'ement of t"e Qi/Breath. tatements li(e: # can"t do it # won"t

succeed # am not making progress #t"s a waste of time all )ut a d!ag on t"e flo of t"eQi/Breath and can lead to a (ind of inte!nal stasis#

Disso)8ing and 3)earing B)oc ages

nLesson i'e e lea!ned "o to slac(en / Song a!eas of tension# -"is is t"e sta!ting )oint

fo! clea!ing obst!uctions and dissol'ing bloc(ages of t"e Qi/Breath. Becoming a a!e t"atan a!ea is bloc(ed o! tig"t is t"e fi!st ste)# By standing in t"e &u Hi )ostu!e, obse!'ing and b!eat"ing, one becomes a a!e of t"ese a!eas bit by bit# By b!inging you! a a!eness andattention to an a!ea t"at is bloc(ed, you b!ing t"e Qi/Breath to t"at a!ea# As t"e mind*intention and t"e Qi/Breath gat"e! t"e!e, it is )ossible to slo ly dis)e!se, melt, and dissol'et"e bloc(age# t does not "a))en all at once, but little by little o'e! time# Attem)ting to uset"e mind*intention to fo!ce its ay t"!oug" ill only ma(e t"e bloc(age mo!e !esistant# tcan be dissol'ed by gentle a a!eness t"at slo ly dissol'es t"e bloc(age, li(e ate! ea!inga ay a !oc(#

n t"e ma!tial a!ts, mind*intention is often li(ened to a milita!y banne!:

#ntention like a waving flag,

+lso like a lighted lamp. 9;

n ancient times, t!oo)s e!e t!ained to c"ange battle fo!mations and to ad'ance and to!et!eat, all guided by a'ing command flags# At nig"t t!oo) mo'ements e!e guided bylig"ted lam)s# imila!ly t"e Qi/Breath is guided by t"e intention# n dissol'ing bloc(ages
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t"e intention and a a!eness s"ould be a))lied gently, ca!efully and )!ecisely# As inguiding t!oo)s, t"e attention and a a!eness s"ould ne'e! be a))lied fo!cefully and bluntly,o! casually o! ca!elessly#

/otes

91 +ll &isease ;omes 1rom the )eart2 The 3ivotal =ole of the Emotions in ;lassical;hinese 0edicine, by eine! !ue"auf# #classicalc"inesemedicine#o!g= )*content=Q=emotionsR !ue"auf#)df , )# E#

92 bid#

93 The Seven Emotions2 3s cholog and )ealth in +ncient ;hina, by 5laude La!!e and>lisabet" de la Ialle# 5amb!idge 7: Mon(ey P!ess, 1 E, )# 113#

9; Ba 'ua @hang by Hiang +ong* iao, -!anslated by uang @uo*dited by -om

Bisio#

Daoist Meditation Lesson (e8en Theory: Three Treas#res and the3irc#)ation of Water and +ire

Posted on Ma!c" 2C, 2013

5ontents 9 "ide

1 -"e -"!ee -!easu!es: Hing,


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-"e conce)t of :ing as nt!oduced in Lesson - o # t mig"t be a good idea to go bac( and!ead about Qi and :ing, as it ill aid t"e cu!!ent discussion#

:ing is t"e mate!ial basis fo! t"e )"ysical body, its )"ysical inf!ast!uctu!e# -"e!efo!e itnou!is"es, moistens and fuels t"e body# :ing )!oduces t"e bone ma!!o and is t"e

foundation of t"e blood and fluids of t"e body# Hing is ene!getically !elated to semen in menand t"e ute!us and o'um in omen# Acco!ding to 5"inese Medicine, :ing is t"e basal !ootof t"e body s ene!gy# t is sto!ed in t"e (idneys and t"e &antian # -"e c"a!acte! fo! :ingcontains t"e !adical fo! a g!ain of !ice on t"e left and t"en !efe!ences t"e c"a!acte! fo!Sheng /life o'e! t"at of &an as in &antian.

-"is image is of an uncoo(ed g!ain of !ice as t"e seed of life being contained in t"e &antian. As e sa ea!lie!, t"e 5"inese c"a!acte! fo! Qi also contains a g!ain of !ice it"'a)o!s !ising f!om it# -"e image is of !ice coo(ing in a )ot, )!oducing steam# -"e 'a)o! isseen as a (ind of ene!gy o! fo!ce, )!oduced by a coo(ing o! !efining )!ocess#

Qi

Qi is t!ue b!eat" / Qi/Breath )e!meating t"e "ole body# t is t"e mo'ement, c"ange andt!ansfo!mation t"at )e!meates t"e body and is di!ectly connected to mo'ement and c"angein ea'en and >a!t" and in t"e uni'e!se a!ound us# :ing and Qi/Breath a!e inte!de)endent#

ence :ing is often !efe!!ed to as :ing9i # -"e fo!mation of t"e Qi/Breath is de)endant on

t"e :ing, and t"e :ing is in tu!n nou!is"ed by t"e t!ansfo!mati'e actions of t"e Qi/Breath. Qi/Breath, "en descending, is t!ansfo!med into :ing, ust as ea'en s 'a)o! becomes!ain# &"en :ing !ises, it is t!ansfo!med into Qi/Breath /'a)o! , ust as ate! e'a)o!ates to

becomes clouds#

:ing and Qi/Breath must unite fo! t"e!e to be Shen /s)i!it=di'ine essence # Shen is anessential )a!t of ou! 'itality, it is ou! connection to t"e numinous, but at t"e same time it is

bot" a )!oduct and a )a!t of t"e ongoing bodily c"ange and t!ansfo!mation t"at is !ooted int"e mate!ial body# -"e c"a!acte! fo! Shen !efe!ences t"e !adicals !e)!esenting an alta! andculti'ated fields#

(hen

Shen combines / s"i $alta!% and /s"en , a )"onetic !elated to /tian o! culti'atedfield# 91 tua!t Al'e Olsen states t"at t"e 'e!tical line !unning t"!oug" , symboli8es t"econnection of "ea'en and ea!t"# 92
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:ing, Qi and Shen a!e !efe!!ed to collecti'ely as t"e -"!ee -!easu!es / San Bao # -"e t"!eet!easu!es a!e inte!de)endent, "ence t"ey a!e often !efe!!ed to toget"e! as :ingshen / ,>ssence 4 )i!it /s)i!it de!i'ed f!om essence o! Shen9i / , )i!it*Qi/Breath # :ing andQi/Breath must unite fo! t"e!e to be Shen. -"e emb!ace of t o essences c!eates s)i!it# nnatu!e t"is is called t"e cou)ling of ea'en and >a!t" 4 t"e essences of ea'en uniting

it" essences of >a!t"# 93 n "uman beings, it is t"e union of t"e essences of t"e )a!entsc!eating a ne being: hen two seminal essences strike against each other, it is spoken ofas spirit. 9; -"!oug" t"e s)i!it / Shen , "uman beings a!e ca)able of )e!cei'ing t"ei! o ne.)e!iences and all t!ansfo!mation and c"ange occu!!ing bot" it"in and it"out# -"!oug"t"e s)i!it, "uman beings a!e ca)able of )e!cei'ing t"e numinous#

Shen is sto!ed in t"e "ea!t and !adiates out t"!oug" t"e "ole body# -"e !adiance of t"eShen, manifests t"!oug" t"e lig"t, t"e b!ig"tness / shenming : $s)i!it b!ig"tness%s"ining out of a )e!son s eyes# -"e mind*intention / %i , is )a!t of t"e Shen. t is associated

it" t"e "ea!t and enables us to ma(e and initiate )lans# o e'e!, e need t"e ill / @hi ,associated it" t"e (idneys to ca!!y out t"ese )lans and see t"em t"!oug"# n 5"inesemedicine t"e Qi/Breath and :ing of t"e (idneys )!o'ide t"e ill)o e! to follo t"!oug" tocom)letion# ence t"e statement in t"e Ling "u:

hen the heart applies itself we speak of intent

hen #ntent becomes permanent we speak of will. 9C

Inter?6enetration and Inter?Transformation of ing, Qi and (hen

:ing is con'e!ted into Qi/Breath, "ic" is !efined and !aised u) to t"e b!ain# Du!ing t"is )!ocess Shen is nu!tu!ed# Shen manifests itself t"!oug" t"e intent# ntent in tu!n leads t"eQi4Breath. Hust as ate! can be t!ansfo!med into steam, Shen and intention can t!ansfo!mQi/Breath and blood into :ing. At conce)tion, t"e meeting of t"e essences of t"e fat"e! andmot"e! )!oduces t"e Shen, "ic" ente!s into t"e fetus, gi'ing !ise to t"e Qi/ Breath, "ic"t"en in tu!n engende!s :ing # As one g!o s olde!, Daoist )!actices aim at !e'e!sing t"iso!de!: !efining :ing and t!ansfo!ming it into Qi/Breath "ic" t"en fills, animates andstimulates t"e body, becoming Shen # -"is )!ocess nou!is"es life, !e'itali8ing one sconsciousness and 'e!y e.istence# 9E

n Daoist meditation, fo! )!actical )u!)oses, e can say t"at t"e!e is a lo e!, middle andu))e! &antian. >m)loying t"is model:

1 :ing is associated it" t"e sac!um, t"e Gower &antian and 0ingmen *Lo e! &antian
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C? Qi/Breath is associated it" t"e 0iddle &antian , t"e b!eat", and t"e )ulse# -"e Middl e &antian is ust abo'e t"e sola! )le.us bet een t"e b!easts#

3 Shen !esides in )lace be"ind cente! of t"e eyeb!o s, t"e 6iwan /mudball o! b!ain: t"e))e! &antian

-"e inte!*t!ansfo!mation of t"e -"!ee -!easu!es and t"ei! !elations"i) to t"e t"!ee &antianis clea!ly illust!ated in t"e diag!am belo ada)ted f!om Qi 'ong Essentials for )ealth

3romotion by Hiao @uo!ui#9F

The Insepara@i)ity of the Three Treas#res

:ing, Qi/Breath and Shen a!e inse)a!able f!om eac" ot"e!# -"ey a!e less indi'idual entitiest"an an indi'isible )!ocess of t!ansmutation# Qi/Breath lies at t"e 'e!y cente! of t"is

)!ocess# t is t"e middle connecting element, t"e ceaseless mo'ement and t!ansfo!mation,
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t"e ene!getic b!eat" t"at fills e'e!yt"ing bet een ea'en and >a!t"# n t"e )uang &i 6ei :ing / nne! 5annon of -"e Gello >m)e!o! it says:

The wise observe their sameness, the foolish observe their differences. 5The wise observetheir sameness means that Essence, Breath and Spirit are a single entit and operate with

each other. The transformation of the three is achieved b the transformation of breathwithin the human bod . 9K

-"is close inte!lin(ing of t"e t"!ee t!easu!es is illust!ated in a t"e d!a ing belo "ic" isada)ted f!om t"e )sing 0ing Juei ;hih. 9

Kan?Water & Li?+ire

Mo'ement )!oduces Gang* Qi# tillness )!oduces Gin* Qi# -"e yang b!eat" descends f!omt"e ea!t o! t"e b!ain and t"e yin b!eat" !ises u) a!ds f!om t"e 7idneys# -"e ea!t isassociated it" i!e and is !e)!esented by t"e t!ig!am Gi.

-"e 7idneys a!e associated it" &ate! and a!e !e)!esented by t"e t!ig!am Jan.

-"e t!ig!ams of t"e %i :ing / # ;hing : 5lassic of 5"ange o! Boo( of 5"anges , a!e a ay ofdiag!amming t"e flu. of ea'en and >a!t" and yin and yang# -"e solid lines a!e yang:acti'e full st!ong initiating, c!eating# -"e b!o(en lines a!e yin: uiescent, em)ty, ea(,!ece)ti'e, com)leting#
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n Daoist meditation t"e t!ig!am 7an*&ate! !e)!esents t"e 7idneys and &antian # 7an*&ate! is full in t"e middle /it "as a solid yang line in t"e middle # -"e yang line in t"ecente! indicates t"at t"e!e is a yang*fi!e it"in yin* ate!# t also means t"at t"e (idneys a!e!e)lete, full and abundant# -"is fi!e it"in yin* ate! is also called t"e $mo'ing i bet eent"e (idneys% o! t"e 0ingmen /life*gate fi!e#

Li* i!e !e)!esents t"e "ea!t and c"est# Li is em)ty in t"e middle /it "as a b!o(en yin line int"e middle # -"is symboli8es t"e "idden yin* ate! it"in yang*fi!e# No!mally, fi!e is lig"tand !ises to t"e c"est and ate! is "ea'y and sin(s to &antian # -"e b!o(en line in t"e cente!of Li* i!e !e)!esents a !elati'e em)tiness inside t"e "ea!t# -"e "ea!t is !elati'ely em)ty, incom)a!ison to t"e lo e! abdomen "e!e 7an*&ate! "as a solid /full line in t"e middle#-"is means t"e!e is s)ace inside t"e "ea!t and t"at t"e s)i!it can !eside comfo!tably insidet"e "ea!t#

-"e s)i!it is said $"oused% by t"e "ea!t# -"e s)i!it can only be undistu!bed, can only beclea! in its )e!ce)tion, if t"e!e is s)ace in t"e "ea!t# -"is means t"e "ea!t cannot be

o'e!flo ing it" emotions, and desi!es# &"en t"e "ea!t is !elati'ely em)ty, as illust!ated by t"e yin line in t"e cente! of t"e Li t!ig!am, t"en t"e blood and b!eat" can mo'e smoot"ly,it"out im)ediment, t"!oug" t"e "ea!t and c"est# &"en t"e blood and b!eat" mo'e it"out

im)ediment t"!oug" t"is s)ace, t"en intention and )e!ce)tion a!e clea!# -"e "ea!t andintention can t"en !eflect and e."ibit isdom /a $(no ing "o % # -"en one can nou!is" life/%ang Sheng # 910

f t"e abdomen and t"e &antian a!e !elati'ely full in com)a!ison to t"e ea!t and c"est,t"en t"e Qi/Breath sin(s to &antian, and t"e lo e! abdomen and t"e 0ingmen a!e full# -"isconsolidates and !e)lenis"es t"e :ing, "ic" in tu!n gene!ates t"e Qi/Breath. -"eQi/Breath, if unim)eded, t"en nou!is"es t"e Shen. -"is t!ansfo!mation of t"e body s 'italene!gies is sometimes !efe!!ed to as $inte!nal alc"emy#% nte!nal alc"emy in'ol'es!e)lenis"ing t"e :ing > essence and t!ansfo!ming essence into Qi/Breath and Qi/Breath intoShen /s)i!it # -"is t!ansfo!mati'e )!ocess, symboli8ed by t"e t!ig!ams Li* i!e and 7an*&ate!, is ac"ie'ed t"!oug" uieting t"e mind and guiding t"e Qi/Breath it" t"e intention#

The 3irc#)ation and Inter?Transformation of Kan and Li

No!mally, fi!e is lig"t and !ises to t"e c"est and ate! is "ea'y and sin(s to &antian. -"is ist"e $)ost*"ea'en% o! $afte!*bi!t"% state "ose t!ig!am configu!ation mo'es tem)o!ally f!om

bi!t" to deat"# -"is is !e)!esented by "e.ag!am SE;: ei :i /Not Get ulfilled Befo!e5om)letion ncom)lete : fi!e abo'e and ate! belo # Because ate! sin(s and fi!e !ises,t"e t o t!ig!ams mo'e in o))osite di!ections t"ey do not integ!ate and "a!moni8e#
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o e'e! if fi!e is beneat" ate!, it c!eates steam and condensation "ic" is a !a!efiedene!gy# -"is )!ocess can be li(ened to ate! "eated on sto'e, c!eating a 'a)o! "ic" !isesu) a!d only to coalesce and descend again# -"e t o elements must act in !elation, in

balance, to eac" ot"e!# f t"e "eat is too g!eat, t"e ate! ill all e'a)o!ate# f t"e ate! boilso'e!, t"e fi!e ill be e.tinguis"ed# -"is balance is !e)!esented by t"e "e.ag!am SE3: Hi Hi

/5om)letion , in "ic" t"e t!ig!am fo! ate! is abo'e and t"e t!ig!am fo! fi!e# e!e, ate!and fi!e inte!act and inte!*t!ansfo!m#

By em)loying )!o)e! )ostu!e, b!eat"ing and stillness of t"e mind, t"e &antian is li(e a

sto'e t"at "eats ate!, so t"at it t!ansfo!ms into a 'a)o! t"at !ises u) to t"e c"est and "ea!t,"e!e it coalesces to become ate! and t"en sin(s bac( to t"e &antian. &"en t"is "a))ens,Daoist meditation acts as a (ind of inne! alc"emy, )luc(ing t"e yang*solid line f!om t"ecente! 7an*&ate! to fill t"e yin*b!o(en line in t"e cente! of Li* i!e, t"e!eby )!oducinga!t", !e)!esented byt"!ee b!o(en*yin lines# &"en t"e middle lines of t"e t!ig!ams s itc" )laces and fo!m t"e


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The (tory of the Wea8ing Maiden and the 3oAherd as a Metaphor +or the3irc#)ation of Water and +ire

One day t"e co "e!d comes ac!oss some maidens bat"ing in la(e# e ta(es t"e clot"es ofone of t"em# &"en t"e ot"e!s fly u) to s(y clot"ed in feat"e!s, t"is maiden is left be"ind#-"e co "e!d ma!!ies "e! and e'entually t"ey "a'e a c"ild# -"e maiden cont!ibutes to t"e"ouse"old by ea'ing# -"e c"ild late! finds t"e "idden cloa( of feat"e!s and t"e maiden

)uts it on and flies bac( to s(y# -"e co "e!d is sad it"out t"e maiden# One of co s,mo'ed by maste! s sadness, "as "im slaug"te! "e! and "e uses t"e co *"ide to ascend tos(y# -"e cou)le is !eunited and a!e so "a))y t"at t"ey fo!get to do t"ei! o!(# -"e 7ing of

ea'en decides t"at t"e!eafte!, t"ey can only meet once a mont"# A mag)ie is ent!usted todeli'e! t"is dec!ee to t"e cou)le, but t"e mag)ie ma(es a mista(e and tells t"em t"ey can!e oin eac" ot"e! only once a yea!# o once a yea!, on t"e F t" day of t"e F t" luna! mont" /t"eannual feast of young gi!ls , t"ey !eunite# On t"is day it is su))osed to !ain so t"at no one

ill see t"em /ie: t"ei! associated constellations meeting in t"e s(y#913

Alt"oug" t"e maiden is yin, associated it" ate! and t"e (idneys, s"e also !e)!esents t"et!ue yang o! /"idden yang it"in yin 4 t"e fi!e it"in 7an*&ate!# "e ea'es, s)inningt"e Qi/Breath and t"e t!ue yang i u) a!d# -"e co "e!d is yang, but "e also !e)!esents t"et!ue yin it"in yang 4 t"e ate! it"in Li* i!e# -"is is t"e t!ue yin t"at flo s do n a!d to!eunite it" t"e 7an*&ate!#

On t"e one nig"t a yea! t"at t"e lo'e!s meet, t"e mag)ie ma(es a b!idge ac!oss t"e s(y to oin t"em toget"e!# Li(e ise t"e "ea!t*fi!e, and t"e (idney* ate! a!e se)a!ate, but can!eunite t"!oug" t"e )!actice of Daoist meditation# -"e $u))e! mag)ie b!idge% !elates to t"etongue touc"ing t"e u))e! )alate "ic" connects t"e =en and &u 'essels abo'e, and t"elifting of t"e anus is t"e $lo e! mag)ie b!idge% "ic" connects t"e =en and &u 'esselss

belo # -"ese t o $b!idges% connect t"e ci!cuit of =en and &u so t"at ci!culation in t"eset o )!inci)le me!idians can flo f!eely# -"is in tu!n allo s t"e alc"emical t!ansfo!mationof 7an and Li to ta(e )lace#
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3hen T#an s Diagram 0e8isited

n Lesson ou! e loo(ed at 3henT#an s u :i diag!am in o!de! tounde!stand t"e )!og!ession f!om u :i

to Tai :i and bac( to u :i. At t"attime, e !ead t"e diag!am f!om to) to bottom# o e'e! 5"en -uan sdiag!am can also be !ead f!om bottomto to)# O!iginally ca!'ed into t"e faceof a cliff at ua "an Mountain, t"ediag!am "ad e.)lanato!y labels ca!'edne.t to eac" tie!# -"e labels belo"a'e been ada)ted f!om Da Liu s boo(Tai ;hi ;h"uan and 0editation #91;

Loo(ed at in t"is ay, 5"en -uan sdiag!am illust!ates t"e )!ocess of t!ansfo!mation in'ol'ing t"e -"!ee -!easu!es and Jan *&ate! and Gi* i!e# -"e label, $Doo! ay of t"e Myste!ious emale% is a !efe!ence to a

)assage in t"e &ao &e :ing2

The alle Spirit never dies.

#t is named the 0 sterious 1emale.

+nd the doorwa of the 0 sterious 1emale

#s the base from which )eaven and Earth sprang.

#t is there within us all the while

&raw upon it as ou will, it never runs dr . 91C

-"e lo g!ound !e)!esented by t"e $Ialley )i!it,% o! $&ate! )i!it,% as it is (no n inot"e! te.ts, is t"e )lace "e!e ate! collects# -"!oug" abso!bing t"e $ ate! s)i!it,% )lants,t!ees and ot"e! li'ing t"ings flou!is" and g!o # -"is lo g!ound, t"ese $'alleys%, a!econside!ed to be nearer to the &ao than the hills and in the whole of creation, it is thenegative, passive, female element alone that has access to the &ao, which can be

mirrored in a still pool. 91E Daoist meditation culti'ates t"is stillness, t!ansmuting t"eessences of t"e body so t"e "ea!t and s)i!it can !etu!n to em)tiness# -"is )!ocess is clea!lyillust!ated in 5"en -uan s diag!am#

0e8erse Breathing: 3onnecting the Kidney and the *eart

+e'e!se B!eat"ing is not !eally diffe!ent t"an 7idney B!eat"ing /see Lesson - o # t isme!ely a natu!al e.tension of 7idney B!eat"ing "ic" occu!s as Qi/Breath sin(s to t"e
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lo e! &antian and mo'es bac( to a!d t"e 0ingmen. On t"e in"ale, t"e Qi/Breath sin(sinto t"e &antian, and t"en mo'es bac( to a!d t"e sac!um and t"e 0ingmen. !om t"esac!um and t"e 0ingmen, t"e Qi/Breath t"en nat#ra))y mo'es u) a!d to !eac" t"e c"est int"e a!ea ust abo'e t"e sola! )le.us /t"e middle &antian # -"e lo e! abdomen may $feel%li(e it cont!acts slig"tly du!ing t"is )!ocess, but gene!ally t"e!e is no 'isible cont!action# On

t"e e."ale, t"e Qi/Breath s in(s, mo'ing do n t"e f!ont )o!tion of t"e body to !etu!n tolo e! &antian. -"e lo e! abdomen may $feel% li(e it e.)ands slig"tly it" t"e !etu!n oft"e Qi/Breath , yet again t"e!e may be no 'isible e.)ansion#

Because t"is is me!ely a natu!al de'elo)ment of 7idney B!eat"ing, t"e Qi/Breath !ises andsin(s it"out )"ysical effo!t, ust as ate! becomes 'a)o! and !ises to fo!m t"e clouds t"at

b!ing gentle !ain# -"e!efo!e, t"e ci!culation of t"e Qi/Breath s"ould be natu!al, slo ,smoot" and e'en# n "is e.cellent boo(, The a of Qigong, Ken 3ohen )!o'ides a 'e!yuseful image t"at can ma(e t"is met"od of b!eat"ing easie! to 'isuali8e# Du!ing in"alation,t"e abdomen feels as t"oug" it cont!acts# imultaneously, imagine t"e Qi/Breath beingd!a n bac( to a!d t"e sac!um and ad"e!ing to t"e 0ingmen "ic" is !oug"ly o))osite t"e

na'el# Du!ing e."alation, t"e Qi/Breath mo'es fo! a!d# t may be "el)ful to imagine a )ea!l in t"e abdomen t"at !olls bac( a!d and fo! a!d it" eac" b!eat"# 91F

91 enlin Software for Gearning ;hinese. 5o)y!ig"t 1 F*200F, &enlin nstitute nc## enlin#com

92 Qi 'ong Teachings of a Taoist #mmortal2 The Eight Essential E$ercises of 0aster Gi;hing4%un, by tua!t Al'e Olson, +oc"este! Ie!mont: ealing A!ts P!ess, 2002, )# 13#

93 =ooted in Spirit2 The )eart of ;hinese 0edicine , t!anslation and commenta!y by5laude La!!e, #H ? >lisabet" +oc"at de la Iallee# Ba!!yto n, NG: tation ill P!ess nc#,1 C, )# 30#

9; Ging Shu or The Spiritual 3ivot, t!anslated by &u Hing*Nuan# &as"ington D5: -"e-aoist 5ente! 4 Dist!ibuted by ni'e!sity of a ai P!ess, 1 3, )# 3 #

9C =ooted in Spirit2 The )eart of ;hinese 0edicine, )# 1E#

9E ital 6ourishment2 &eparting 1rom )appiness by !ancois Hullien, t!anslated byA!t"u! @old"amme!# Ne Go!(: Jone Boo(s, 200F, ))# K;*KC#

9F Qi 'ong Essentials for )ealth 3romotion by Hiao @uo!ui# P+ 5"ina: 5"ina+econst!ucts P!ess,

)# F3#

9K 1oundations of #nternal +lchem 2 The Taoist 3ractice of 6ei &an , by &ang Mu,t!anslated and edited by ab!i8io P!egadio# Mountain Iie , 5A: @olden >li.i! P!ess, 2011,

))# C1*C2#
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9 Science and ;iviliAation in ;hina2 olume K, ;hemistr and ;hemical Technolog 3art K, Spag rical &iscover and #nvention2 3h siological +lchem By Hose)" Need"am,5amb!idge ni'e!sity P!ess 5amb!idge 1 K3 1 KE and 2000, )# ; #

910 =ooted in Spirit2 The )eart of ;hinese 0edicine, )# EE*EF#

911 Science and ;iviliAation in ;hina2 olume K , )# E3#

912 +n E$position of the Eight E$traordinar essels2 +cupuncture, +lchem L )erbal 0edicine , by 5"a!les 5"ace and Mi(i "ima# eattle &A: >astland P!ess, 2010, )# FK#

913 + &ictionar of ;hinese S mbols2 )idden S mbols in ;hinese Gife and Thought,&of!am >be!"a!d, t!ans# !om @e!man by @#L# 5am)bell# Ne Go!( ? London:+outledge ? 7egan Paul, 1 KE and 1 E, )#2F2#

91; T"ai ;hi ;h"uan L 0editation by Da Liu# Ne Go!(: c"oc(en Boo(s, 1 KE, ))#2K* #

91C The a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hineseThought, by A!t"u! &aley# Ne Go!(: @!o'e P!ess nc#, 1 CK )# 1; #

91E bid, CE*F#

91F The a of Qigong2 The +rt and Science of ;hinese Energ )ealing by 7en 5o"en# Ne Go!(: +andom "ouse 4 Ballantine Boo(s, 1 F, )# 122#

+ll material M CN7 . E$cerpted from the upcoming book, &ecoding the &ao, 6ine Gessonson &aoist 0editation, b Tom Bisio. +ll rights reserved.

Daoist Meditation Lesson 'ight Theory: $o)den +)#id & The Micro?3osmic Or@it

Posted on A)!il 2;, 2013

5ontents 9 "ide

1 ali'a: >li.i! of mmo!tality 2 cience ? ali'a

3 +en and Du ? -"e Mic!o*5osmic O!bit

; m)o!tant Du 5"annel Acu*Points
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C m)o!tant +en 5"annel Points Acu*Points

E 5i!culation of t"e Mic!o*5osmic O!bit

F &a.ing and &aning of Gin and Gang in t"e Mic!o*cosmic O!bit

K o!mones, Hing, and -"e >ndoc!ine ystem Notes:

10 Gou mig"t be inte!ested in:

Lesson Eight of Nine Lessons on Daoist Meditation: 7 Theoretica) Disc#ssion of Micro?3osmic Or@it Meditation%

(a)i8a: ')i9ir of Immorta)ity

ali'a is a (ey element in Daoist meditation and inte!nal alc"emy# allo ing sali'a is a )a!t of 'i!tually e'e!y Daoist e.e!cise, including many fo!ms of 6ei 'ong. ence sali'a is!efe!!ed to by many names in diffe!ent Daoist te.ts:

@olden luid !in e @olden >li.i! !in i Hade De u lu Hade luid u e Hade Huice u Ahi Hade Be'e!age u in

Di'ine Huice ling Ahi ea'enly De tian lu

As e s"all see in t"is lesson, )!oduction of sali'a is one sign t"at t"e meditation is being )e!fo!med co!!ectly# &"en :ing is concent!ated in t"e lo e! abdomen, t!ansfo!med intoQi/Breath and mo'ed u) a!d, sali'a is sec!eted and t"en descends to !e)lenis" :ing.

-"e tongue /(no n as t"e $!ed d!agon% is sometimes used to fu!t"e! stimulate t"e )!oduction of sali'a, as is t"e action of clic(ing t"e teet"# sabelle +obinet tells us t"at t"ecente! of t"e mout", "e!e t"e sali'a accumulates, called t"e $Hade Pool,% is t"e u))e!*

body e ui'alent of t"e lo e! &antian "e!e t"e se.ual essence / :ing accumulates#91Acco!ding to 5"inese medicine, sali'a is made u) of t o basic )a!ts# One )a!t is mo!e )u!eand !efined# t is associated it" t"e (idneys and t"e!efo!e t"e :ing. -"is )o!tion moistensand nou!is"es t"e teet", t"emsel'es e.tensions of t"e (idneys# -"e ot"e! )a!t is associated

it" t"e o!gans of digestion, )a!ticula!ly t"e stomac"# -"is mo!e tu!bid, less !efined )o!tionis !elated to digesti'e uices of t"e stomac" and aids in b!ea(ing do n food# P!o)e!

)e!fo!mance of $+e'e!se B!eat"ing% and t"e Mic!o*5osmic O!bit, "ic" e co'e! in t"islesson, )!omotes t"e )!oduction of a s eete!, t"ic(e!, mo!e nou!is"ing sali'a, associated

it" t"e :ing. -"is $golden fluid% is t"en s allo ed so t"at it can sin( to &antian.
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ali'a flo s f!om t o c"annels unde! t"e tongue# f it is s allo ed )!o)e!ly it can ente!t"e =en 0o /5conce)tion 'essel% , "ic" !uns do n t"e cente! of t"e body to t"e &antian ,genitals and )e!ineum, t"e!eby !etu!ning to t"e &antian # f not s allo ed )!o)e!ly, itdescends to t"e stomac"# -"e )!o)e! met"od of s allo ing t"e sali'a is to "a'e t"e ti) oft"e tongue touc"ing t"e u))e! )alate# &"en t"e mout" fills it" sali'a /f!om co!!ect

)!actice of t"e mic!o*cosmic o!bit , one must st!aig"ten t"e nec( and s allo t"e sali'a#92

(cience & (a)i8a

Mode!n science "as disco'e!ed t"at sali'a "as many im)o!tant )!o)e!ties# tudies in Ha)an"a'e s"o n t"at sali'a contains 'a!ious en8ymes and "o!mones t"at "el) to aid digestion,maintain "ealt" and )!e'ent disease# -"e digesti'e en8yme Ptyalin begins t"e )!ocess of

b!ea(ing do n ca!bo"yd!ates# Ot"e! substances in sali'a deto.ify and )!otect against to.icsubstances in foods# -"e!e is some indication t"at sali'a may e'en contain substances t"atfig"t cance!# Pa!otin, a "o!mone found in sali'a, "as been found to st!engt"en t"e acti'ities

of t"e muscles, maintain t"e blood elasticity of t"e 'essels, maintain t"e elasticity of t"es(in and st!engt"en connecti'e tissue, ca!tilage, bones and teet"#

Nut!itionist Lino tanc"ic", tells t"e ama8ing sto!y of "is fat"e! "o, du!ing && asta(en )!isone! in @!eece and sent to a concent!ation cam) in @e!many# t as a o!( cam)#

is fat"e! as cold and "ung!y all t"e time and !ecei'ed only a slice of b!ead and coffee fo! b!ea(fast and sou) fo! lunc" and dinne!# e disco'e!ed t"at by c"e ing is food and e'en"is ate! many times, it actually seemed to inc!ease "is ene!gy# e s"a!ed "is disco'e!y

it" t o ot"e! )!isone!s and t"e t"!ee of t"em all felt a!me! and mo!e ene!gi8ed afte!c"e ing t"ei! food and ate! asmuc" as 1C0 times befo!e

s allo ing it# n t"e end onlyt"ese t"!ee su!'i'ed# 93

0en and D# & The Micro?3osmic Or@it

-"e =en and &u Iessels !unalong t"e midline of t"e body#-"e =en 0o /$conce)tion'essel% !uns along t"e f!ontmidline of t"e body f!om t"e

Pe!ineum to t"e c"in and mout"and t"e &u 0o /$go'e!ning'essel% !uns along t"e bac(midline of t"e body f!om t"e

)e!ineum to to) of "ead and t"endo n t"!oug" t"e fo!e"ead andnose to t"e inside of t"e u))e! li)and u))e! )alate# Bot" 'essels


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o!iginate in t"e (idneys# t is im)o!tant to !emembe! "en loo(ing at t"e )ictu!es of t"ei! )at" ays, t"at &u 0o )asses t"!oug" t"e inte!io! of t"e s)ine and =en 0o )asses t"!oug"t"e inte!io! of t"e abdomen#

Important D# 3hanne) 7c#?6oints

Du 1 ;hang Qiang / ei Gu $Long t!ong% /$-u!tle -ail%

Du ; 0ing 0en $Life @ate%

Du 10 Ging Tai $ )i!it -o e!%

Du 11 Shen &ao $ )i!it Pat"%

Du 1; &a @hui $@!eat amme!

Du 1E 1eng 1u $&ind Mansion

Du 1F 6ao )u /%u @hen $B!ain Doo!$ /$Hade Pillo %

Du 20 Bai )ui 5 und!ed Meeting%

Du 2; Shen Ting $ )i!it 5ou!t%

>.t!a %in Tang / @hu Qiao 9; $ eal /c"o) all% /Ancest!al A)e!tu!e%

Du 2E =en @hong $ uman 5ente!%

Important 0en 3hanne) 6oints 7c#?6oints

+en 2; Tian ;hi $5elestial Pool%

+en 23 She Ben $-ongue +oot%

+en 1F Shang Qi )ai $ ))e! ea of


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+en 1 )ui %in $Meeting of Gin%

&u 0o is t"e sea of all t"e yang 'essels /me!idians in t"e body# t connects t"ese 'esselsand ties t"em all toget"e!# =en 0o is t"e sea of all t"e yin 'essels# -"e t!ue b!eat" a!isesf!om t"e =en and t"e &u and t"ey a!e at t"e same time acti'e e.)!essions of t"e t!ue b!eat"#

9C

The two vessels of =en and &u are but two branches with a single source. One travelsalong the front of the bod and another travels along the back of the bod . + person"s bodhas the =en and the &u, !ust as heaven and earth have midda >Ai? and midnight >wu?,which ma be perceived as divided and united. &ivide them and it is apparent that their inand ang aspectsF cannot be separated.


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By gently letting t"e b!eat" sin( to &antian, Qi/Breath begins to flo u) t"e &u c"annel tot"e to) of t"e "ead# Acu*)oints in t"e "ead allo t"e Qi/Breath to ente! t"e b!ain and t"endescend do n into t"e mout", "e!e sali'a is )!oduced and "e!e t"e!e is a connection

it" t"e =en c"annel# !om t"e!e t"e Qi/Breath /and t"e sali'a flo do n a!d to t"e &antian and t"e cycle is !e)eated# -"e Qi/Breath !ises it" in"alation and descends it"

e."alation# -"!oug" t"is )!ocess :ing is t!ansfo!med into Qi/Breath and Qi/Breath in tu!nnou!is"es t"e s)i!it / Shen # -"e Shen guides and "a!nesses t"e Qi/Breath to !e)lenis" t"e :ing. -"!oug" t"is )!ocess, one is !econnected it" t"e $t!ue b!eat"% 4 t"e )!imo!dial yin*yang cu!!ent t"at flo s bet een ea'en and >a!t"# -"is not only in'igo!ates t"e body byallo ing t"e Qi/Breath , blood and :ing to ente! t"e bone ma!!o , tendons, ligaments, fles"and muscle, !esto!ing t"e )liability of t"ese st!uctu!es, it also !econnects us it" ou! o ninnate isdom, t"e!eby !e*inciting t"e life t"at is it"in us# !ancois Hullien e.)lains t"eim)o!tance of t"ese c"annels as follo s:

The principle arter or du, which irrigates the back from bottom to top and is the vesselthrough which energ flows. h does our attention, once liberated from the endlessl

spendthrift thirst for knowledge, focus on this arter as defining the line and rule of life* Because, as we have alread discussed, this median arter has a regulative capacit thatensures respirator constanc . +nd what is this respiration but a continual incitation not todwell in either of two opposite positions - inhalation or e$halation* =espiration allowseach to call upon the other in order to renew itself through it, thus establishing the greatrh thm of the world"s evolution. Thus respiration is not onl the s mbol, the image or

figure, but also the vector of vital nourishment. 9

3irc#)ation of the Micro?3osmic Or@it

As you in"ale and t"e b!eat" !ises, t"e !ibs in t"e bac( o)en# &it" t"e )e!ineum /and anus

lifted, t"e tailbone sin(ing and t"e 'e!te. lifting u) a!d, t"e Qi/Breath is able to ascendt"!oug" t"e s)ine# -"e c"in is slig"tly "eld in, allo ing t"e )oints at t"e base of t"e s(ull too)en so t"at Qi/Breath does not bloc( at t"ese )oints and t"us it ente!s t"e b!ain !ises to t"eto) of t"e "ead#

&it" t"e e."ale t"e Qi/Breath is able to sin( because t"e tongue ti) touc"ing t"e u))e! )alate connects =en 0o and &u 0o. -"e lifting of t"e "ead, t"e )osition of t"e nec( andt"e o)en !ibs allo t"e Qi/Breath to d!o) do n a!d to !etu!n to t"e &antian # As t"eQi/Breath sin(s it seems to e."ale not t"!oug" t"e nose but do n into t"e &antian. -"e

&antian t"en natu!ally "as a feeling of e.)anding as one e."ales /t"e !e'e!se b!eat"ing e )!acticed in t"e )!e'ious lesson # -"e flo of ai! is continuous e'en and smoot" li(e a

t"!ead being ound smoot"ly a!ound a s)indle#As you in"ale 'isuali8e t"e Qi/Breath sin(ing to t"e &antian and t"en, by (ee)ing t"e

)e!ineum lifted /t"e $lo e! mag)ie gate% , and t"e tail sin(ing, t"e Qi/Breath !ises t"!oug"t"e tailbone to t"e 0ing 0en /Du ;: $life gate% and u) t"!oug" t"e cente! of t"e bac( toacu*)oint Du 1E / eng u # e!e Qi/Breath ente!s t"e b!ain# Qi/Breath t"en )asses t"!oug"Du 1F /$Hade Pillo % at t"e occi)ital )!otube!ance# !om t"e!e, it continues to !ise to Bai


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)ui /$"und!ed meeting% Du 20 )oint at t"e 'e!te., and mo'es fo! a!d to Shen Ting/$s)i!it cou!t$ Du 2; befo!e beginning to descend it" t"e e."alation#

As you e."ale t"e Qi/Breath mo'es into t"e mout" and connects to t"e =en 0o 'ia t"etongue /t"e $u))e! mag)ie gate% , and t"en )asses do n t"e f!ont of t"e body# +at"e! t"an

)assing out t"e nose o! mout", t"e Qi/Breath descends t"!oug" t"e t"!oat to ente! t"e c"est be"ind +en 1F /$ ))e! ea of


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5osmic O!bit Meditation, t"ese same yin*yang t!ansfo!mations occu! inside us# As ein"ale, yang begins to g!o !ising f!om (idneys and t"e )e!ineum, and mo'ing u) t"e &u'essel until yang )ea(s ust befo!e !eac"ing t"e to) of t"e "ead# -"en yin !etu!ns and beginsto g!o at Bai )ui # Gin gat"e!s until all t"e lines !etu!n to yin again at t"e )e!ineum#
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D!a ing ada)ted f!om The ;omplete S stem of Self )ealing2 #nternal E$ercise, by D!#te)"en -# 5"ang# an !ancisco: -ao Publis"ing 1 KE, )# 200#

*ormones, ing, and The 'ndocrine (ystem

Mode!n 5"inese )"ysicians sometimes !elate :ing to "o!mones and t"e endoc!ine systemand some belie'e t"at mic!ocosmic o!bit b!eat"ing acti'ates, stimulates and !egulates t"eendoc!ine system# &"en :ing9i f!om t"e (idneys mo'es u) a!d to nou!is" t"e b!ain andt"e s)i!it, it may be t"at it connects t"e ad!enal glands it" t"e "y)ot"alamus "ic" lies

ust abo'e t"e b!ain stem# -"e "y)ot"alamus "as di!ect connections it" t"e )ituita!y gland"ic" is also located in t"e b!ain# -"e "y)ot"alamus not only lin(s t"e ne!'ous system to

t"e endoc!ine system, it also !egulates sec!etions f!om t"e )ituita!y and co*o!dinates many"o!monal and be"a'io!al ci!cadian !"yt"ms# >ndoc!ine glands t"at signal eac" ot"e! inse uence to )!oduce "o!monal t!igge!s a!e !efe!!ed to as an $a.is#% One suc" a.is is t"e"y)ot"alamic*)ituita!y*ad!enal a.is "ic" inc!eases )!oduction and !elease of

co!ticoste!oids#910 D!# -ian e4lu of "an.i )!o'ince in mainland 5"ina )oints out t"att"e "y)ot"alamus and )ituita!y a!e in t"e ))e! &an Tian and t"e ad!enal glands andgonads "ose "o!monal sec!etion is also cont!olled by t"e )ituita!y a!e in t"e Lo e! &anTian. u!t"e!mo!e, D!# -ian feels t"at )!actice of t"e mic!o*cosmic o!bit di!ectly effectst"e endoc!ine system, )a!ticula!ly t"e "y)ot"alamic*)ituita!y*ad!enal a.is# e att!ibutesmany of t"e "ealt" benefits asc!ibed to t"e Mic!o*5osmic O!bit to its stimulation and!egulation of t"e endoc!ine system#911
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/otes:

91 Taoist 0editation2 The 0ao4Shan Tradition of 'reat 3urit , by sabelle +obinet,t!anslated by Hulian # Pas and No!man H# @i!a!dot# Albany, NG: tate ni'e!sity of NeGo!( / NG P!ess, 1 3# O!iginally )ublis"ed in !enc" as 0editation Taoiste /Pa!is:De!'y Li'!es, 1 F , )# 1#

92 Taoist %oga2 +lchem and #mmortalit by Lu 7 uan Gu /5"a!les Lu( , Maine: amuel&eise! nc#, 1 F3, ))# 10*11#

93 3ower Eating 3rogram2 %ou +re )ow %ou Eat , by Lino tanc"ic"# As"e'ille, N5:ealt"y P!oducts nc# 1 K , ))#3*;#

9; 1ire 3athognom &ue to #nternal #n!ur in ;hinese 0edicine , by -ian e Lu t!anslated by uang @uo


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Go!( / NG P!ess, 1 3# O!iginally )ublis"ed in !enc" as 0editation Taoiste /Pa!is:De!'y Li'!es, 1 F , )# KF#

9 ital 6ourishment2 &eparting 1rom )appiness by !ancois Hullien, t!anslated byA!t"u! @old"amme!# Ne Go!(: Jone Boo(s, 200F, )# 31#

910 "tt):==en# i(i)edia#o!g= i(i= y)ot"alamus

"tt):==en# i(i)edia#o!g= i(i=>ndoc!ineRsystem

911 1ire 3athognom &ue to #nternal #n!ur in ;hinese 0edicine , by -ian e Lut!anslated by uang @uo


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B!ocade .am in 10CF and in addition to "is

)olitical ca!ee!, "e as an inno'ato! and maste! of )oet!y, )!ose, callig!a)"y, and )ainting#

e as one t"e founde!s of t"e out"e!n ong style of )ainting# is )olitical ca!ee! "admany u)s and do ns, and at diffe!ent times "e as im)!isoned and e.iled# Many of "is )oems a!e info!med by Daoism and 5"an Budd"ism and at 'a!ious times "e )!acticed bot"Daoist and Budd"ist met"ods of meditation, including t"e @olden luid +etu!ning to &anTian Meditation# e !ote of "is )e!sonal e.)e!ience in )!acticing t"is met"od:

#ts effect is not sensed at the beginning, but after practicing for one hundred da s, its effectcannot be measured and is a hundred times more effective than herbal drugs. +lthough themethod is relativel simple and eas , real skill can onl be obtained after long4term

practice. +fter training for twent da s, # feel that m spirit is reall different. # feel 9uitewarm below the umbilicus, m low back and steps feel light. + shine remains on m face

for long time. # feel # am not far from being immortal. 91

u s fluid )oet!y !eflects a s)ontaneity and fluidity t"at stem f!om "is )!actice of 5"an andDaoism and "is )e!sonal e.)e!iences it" t"e )oignancy of life its )leasu!es,disa))ointments and 'icissitudes# - o e.am)les a!e belo #

RemembranceTo what can our life on earth be likened*To a flock of geese,

+lighting on the snow.Sometimes leaving a trace of their passage # 92

Written on Abbot Luns Wall at Mount Chiao (1 !"#The 0aster sta s on 0ount ;hiao,>though in fact he"s never 5sta ed an where?.

6o sooner had # arrived than # asked him about the a , But the 0aster never said a word. 6ot that he was lost for words - )e saw no reason for repl ing.
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Then # thought, Gook at our head and feet - ;omfortable enough in hat and shoes, aren"t the *

#t"s like the man with the long beard ho never worried how long it was.

But one da someone asked him,

5 hat do ou do with it when ou sleep*That night, pulling up the covers, )e couldn"t decide if it went on top or under. +ll night he tossed and turned wondering where to put it,Till he felt like anking it out b its roots.These words might seem trite and shallow

But in fact the have deep meaning.hen # asked the 0aster what he thought,

he 0aster smiled his approval. 93

Li Qing 5#n: Immorta)- of the Modern 'ra

n t"e mode!n e!a, t"e @olden luid met"od as made famous in mainland 5"ina, -ai anand ong 7ong, by Li Qing 5#n /Li 5"ing*yun "o as )u!)o!tedly bo!n in ic"uan

)!o'ince in 1EFK and died at age 2CE in 1 33# ome say t"at "e bu!ied 22 i'es and "adnume!ous c"ild!en# 9; e oined t"e a!my at age F1, but as also an "e!balist and )e!"a)sa )!actitione! of ma!tial a!ts# n 1 2F @ene!al Gang "en, im)!essed it" "is "ealt",st!engt" and yout"fulness at an ad'anced age, in'estigated "is life# e inte!'ie ed adultsf!om Li s "ometo n "o said "e loo(ed muc" t"e same no as "e "ad "en t"ey e!ec"ild!en# Acco!ding to a -ime Maga8ine a!ticle !itten in 1 33, in 1 30 P!ofesso! &u5"ung*c"ie" of 5"engdu ni'e!sity found !eco!ds indicating t"at the #mperial ;hinese'overnment had congratulated one Gi ;hing4 un in 7PC on his birthda . The birthda

was his 7KNth, making the man who died last week - if it was the same Gi ;hing4 un, andrespectful ;hinese preferred to think so - a CKR4 ear4old # 9C

Pa!t of t"e Li ig"t B!ocade >.e!cises /@olden luid Meditation "ic" "e maintained fo! o'e! 100yea!s# 9E &"en as(ed about t"e sec!et of "is long life, "e me!ely said: Jeep a 9uiet heart,

sit like a tortoise, walk sprightl like a pigeon and sleep like a dog. 9F &"et"e! o! not t"esto!y of Li


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'e!teb!ae, "ic" lies ust be"ind t"e dia)"!agm#9K -"e t"i!d is t"e %u @hen 'uan /HadePillo )ass at t"e occi)ital !egion#9

f Qi/Breath becomes stuc( at t"e tailbone, t"ei! may be "ea'y ac"ing )ain in t"e sac!um#ocusing on t"e gentle lifting of t"e )e!ineum, it"out fo!cing t"e b!eat", ill aid in

smoot"ing t"e flo of t"e Qi/Breath. Bloc(age at t"e 0ingmen a!ea in t"e lo bac( can!esult in ac"ing ac!oss t"e lo bac(# Often t"is occu!s because of )!io! in u!y o! tig"tnessof t"e lo bac(# ocusing on t"e Qi/Breath filling t"e &antian and mo'ing bac( a!d to t"e

0ingmen as you attend to t"e tongue touc"ing t"e u))e! )alate ill "el) mo'e t"eQi/Breath t"!oug" t"is gate# t is most common fo! t"e Qi/Breath to become stuc( at t"eocci)ital gate, !esulting in stiffness of t"e nec( and ac"ing )ain at t"e bac( of t"e "ead#5losing t"e eyes, and loo(ing u) a!d and in a!d as you subtly !aise t"e "ead ill "el)mo'e t"e Qi/Breath t"!oug" t"is gate# P!acticing t"e dee! e.e!cise can "el) )!e'ent

bloc(age at t"e sac!um, t"e c!ane e.e!cise can "el) )!e'ent bloc(age at t"e 0ingmen and :ia :i 'uan, and )!actice of t"e to!toise e.e!cise can "el) )!e'ent bloc(age at t"e occi)utand nec( /t"e %u @hen gate #

-"e diag!am belo illust!ating t"e a.ing and aning of yin and yang du!ing t"e Mic!o*5osmic O!bit uses t"e t!aditional 5"inese c"a!acte!: 0en /gate*doo! , to s"o t"elocation of t"e -"!ee Passes:

The Image of the WaterAhee)

A ate! "eel tu!ning along a mill!ace is a common image in Daoist meditation and is oftenused to desc!ibe t"e dynamic of t"e Mic!o*5osmic O!bit# -"e ate! "eel contains a "ub atit s cente!# -"e "ub is still and em)ty !elati'e to t"e buc(ets o! )addles, "ic" a!e full andmo'e u) and do n at t"e )e!i)"e!y# As one buc(et o! )addle goes u) f!om t"e bottom to

t"e to), anot"e! mo'es do n a!d f!om to) to bottom# -"e "ub !e)!esents t"e stillness oft"e s)i!it and "ea!t inside# -"e tu!ning buc(ets !e)!esent t"e mo'ement of t"e Qi/Breath,t"e t!ansfo!mation of and yin and yang, in t"e &u and =en Iessels# n t"e Nei @ongclassic it says:

#n front is the =en and in the back is the &u. Between these the 9i turns constantl #910

-"e !e)etition of t"e c"a!acte! gun , $tu!n% /ie: gun gun in t"is )assage con'eys t"e ideat"at t"e Qi/Breath lite!ally tu!ns, !olls, boils o! s)i!als t"oug" t"e =en and &u 'essels, muc"li(e t"e action of ate! in a mo'ing st!eam#

-"e ci!cuit c!eated by t"e =en and t"e &u 'essels t!ans)o!ts substances t"at "a'e &ate!*li(e natu!e: t"e :ing /gene!ati'e ene!gy , t"e Qi/Breath /'a)o! , and t"e @olden luid/sali'a # -"e u) a!d mo'ement of t"e ate! "eel t!ansmutes :ing into Qi/Breath andQi/Breath into Shen. -"e do n a!d mo'ement is conce!ned it" t"e nou!is"ing of t"eQi/Breath by Shen, and t"e !e)lenis"ment of :ing by Qi/Breath. &it" time, as t"eci!culation becomes smoot", t"e mo'ement can t!a'el in bot" di!ections simultaneously#911


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>'a &ong tells us t"at t o conditions must be met fo! t"e ate! "eel to tu!n:

51irst, the three gates along the &u meridian must be open. To open these gates, generative energ must be plentiful. hen the generative energ is plentiful, it can betransmuted into vapor. hen there is sufficient vapor, the vapor can thrust through the &u

meridian and open the three gates. Second, the mind must be empt and still of thoughts. #tis when stillness had reached its height that movement will begin. 912

/otes:

91 1ire 3athognom &ue to #nternal #n!ur in ;hinese 0edicine , by -ian e Lu t!anslated by uang @uo


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Daoist Meditation Lesson One.doc

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