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Eternal-Spring - Hu Xuezhi
Eternal-Spring - Hu Xuezhi
We should always strive to clean our heart of all desires and passions.
The material world we perceive is much like a web that is created from passion and desire; everything
in this realm which we perceive is created by passion and desire.
Our ideal aim in self cultivation practice is to break free of this web.
To completely realize our True Nature, and become the master of our own destiny.
Within this realm we find natural laws that govern over us.
These laws are the Five Elements and the Yin and Yang.
Through the governing law of the Five Elements with the Yin and Yang, this force will naturally
control, suppress and destroy our efforts of self cultivation to break free of this web.
The Five Elemental laws also have a corresponding reflection within our being.
We may use this corresponding reflection in our self practice as a means of gaining reversal to return
to the source.
We find that with much self effort in practice, one can truly break free of this web we find ourselves in
– holding the universe in the palm of your hand -being the master of your own destiny - gaining
complete transcendence and liberation - returning to complete and undifferentiated union with the
source.
Below the illusory bubbles of our realm and the many others, lies a vast expanse of Ocean……..
This vast ocean is the True Reality, the Root Essence - the True Heart.
The True Heart – Original, primal, pure, eternal, completely unsullied and free from any
contamination from desires, passions and deluded thoughts.
Within this method of Tan Tao we practice to gain transformation and we find an outline of the course
of development listed as such:
1. Cleansing the Heart-Mind of all Desires and Deluded Thoughts – Settle Mind-
Will in Lower Dantian
2. Lighting a Fire – Transformation of Jing to Qi
3. Small Heavenly Cycle / Small Water Wheel
4. One Year of Incubation
5. Large Heavenly Cycle / Large Water Wheel
6. Journey of Seven Days through the Great Pass
7. Cultivation of the Infant of the True Self in Three Years time
8. Tempering the Emptiness to Gain Accordance with Tao in Nine Years time
9. Transformation into Light – Golden Light Penetrates and Merges with the Infinite Emptiness
Chuang Tzu spoke ~ Have you ever seen a wildcat, crouching down in wait for its prey to come
along? Right and left, high and low it springs about, until it gets caught in a trap or dies in a snare.
Again there is the yak, which is as huge as clouds across the sky; but it cannot catch mice at all.
Now if you have a big tree and are at a loss with what to do, why not plant it in the domain of
nonexistence,, in the great and barren wilds, where you might lay idle by its side and lie down in
blissful repose beneath its shade. There it would be safe from the axe and from all other injuries.
There being of no use for it, how could there be any worry or trouble……
In simple terms as outlined by the ancients, we may think of the practice as the cultivation and
transformations of the "San Bao" or "Three Treasures" of Jing – Vital Essence, Qi – Vital Energy, and
Shen – Vital Spirit. The entire course of development in Tan Tao is based on these transformation
and quality changes.
By this time the Tangible Medicine will have come forth. The Formless Medicine will be present.
The "Upper Caldron" will be established in your Upper Dantian and the "Lower Furnace", in your
Lower Dantian. With the Pure Mind-Will functioning like Fire you will be able to Set Sail Against
the Currents of Life, which symbolically, is similar to the process of going back through the Eight
Trigrams, the Four Emblematic Symbols, the Yin and Yang, and the Great Unification to transform
your Form into Jing, your Jing into Qi, Qi into Congenital Mind-Will, and finally to bring your
Congenital Mind-Will back into Infinite Emptiness.
The first and most important step we find is in Laying the Foundation – we must cleanse and purify
the Heart-Mind of all deluded thoughts, and allow the Heart-Mind to become quiet, pure, still, serene
and completely undisturbed; yet embodying clarity and brightness.
When we Ride Upon the Wind, the whole body shall become empty.
In these first stages of Laying a Foundation we must meditate in emptiness; combining the Heart-
Mind with the Breathing – use the power of listening to combine the power of the ears with that of
the breath.
The power of the two ears form a one, listening gently and naturally with no strong ideas.
The outside and inside loose their meaning; all merge to become a one.
First, please concentrate the inner attention into the Lower Dantian and gradually rid of the stray
ideas. Fall into a deep quiet state naturally. So, please remember to naturally be free of all stray
thoughts from within; this is a very important starting point. Let the back be straight, tongue
touching the roof of the hard palate, teeth lightly touching, breathing in and out naturally through the
nose – let the in-breath be drawn deep into the Dantian and let the out-breath flow out from the
Dantian – all quite naturally without strong effort or concern. The Lower Tan Tien is located in the
empty space below the navel in the middle place between the kidney and navel – a sphere of around
3.8 cm – Let the internal vision gaze upon that place. Let golden virtue begin to grow within,
releasing all negative qualities and deeply relaxing the body.
Slowly and quietly use the inner power of the "ears" to "listen" to the breathing sounds via the nose or
lung or respiratory track – follow and find the true breath. In the beginning people may have some
consciousness of whereabouts of nose, lung, respiratory track or the in and out pattern of the breath.
But later let this consciousness come and go in its own way and never interfere, never pay it any mind,
slowly falling into a state which is gradually free of any artificial consciousness. Hence, it is a natural
and gradual process to fall into such a natural state that is little by little free of any trace of human's
consciousness. Let the listening force and the breathing power combine together slowly, naturally and
quietly. Perhaps the breathing may be slow, may be quick, may become louder, and may change to a
feeble nature. Never pay attention to "it's" variance and the practitioner can gradually find that the
listening force combines with breathing to form one harmonious unity. Continue to meditate in this
state for a time.
At the beginning phase, people may still retain the ability to discern which is listening and which is
breathing. But later on with resolute practice, the practitioner may fall into a deep state without any
consciousness, no knowing which or what is the corporeal body and which is the outside environment,
the listening ability seems to come to a stop. It truly seems like the Heart-Mind contained in the
breathing is listening to the breathing contained in the Heart-Mind and the barrier which formally
existed between the Heart-Mind and breathing seems to disappear and they melt completely, merging
to form one harmonious unity.
After some time, such a state comes to a complete standstill state, which is free of any consciousness
whatsoever and the Heart-Mind and breathing forms a harmonious union, becoming one without any
division of form. In the same time during this experience, people may seem to "feel" that all comes to
a complete and constant standstill, nothing in motion, nothing coming, nothing going, for one does not
know how long, time and space disappear, resting in complete emptiness.
During this stage of laying the foundation, we practice in a crossed leg posture; traditionally this was
done in full lotus posture.
This stage consists of disciplining the Heart-Mind and also the Corporeal Body.
The entire course of practice and development can be simply thought of as embodying the one aim to
unify our Innate Nature with our Life Force.
Does the Heart-Mind contain the Corporeal Body or does the Corporeal Body contain the Heart-
Mind?
What are the manifestations of this thing we term our Innate Nature?
1. Benevolence
2. Righteousness
3. Social Harmony
4. Enlightened Wisdom
5. Trust Worthiness
In the ancient books of the Taoist Cannon, we can find many terms used by the ancient True Humans
to metaphorically describe the Three Families of: Disposition / Jing, Mind-Will and Shen / Innate
Nature.
To describe these Three Families and the metaphorical images used we may first look to the Five
Elements as a starting point to decipher the ancient metaphors.
At last the Three Fives will meet together to form a one; without any difference - a complete
unification.
Three Roots
During the practice of our work in self cultivation all we need to work with is the Corporeal Body, the
Mind Will and the Heart / Mind……….
Who knows that which is close by is as spacious, grand and large as to contain Heaven and the
Earth? I am devoted to nothing but the evolution of the sun and moon that lie within the cauldron.
Within the cauldron lie Heaven and the Earth. Their mutual revolution offers nothing less than
complete freedom. ~ Chang San Feng
During this evolving course of combining Heart-Mind and Corporeality, Qi acts as the intermediary
agent – serving much like a tunnel to connect both the Corporeality and Heart-Mind.
The thing of motion remains in a motionless state; it will give rise to shade and shadow – something
mystical will come forth.
The sound and echo remain in a motionless state - something mystical will come forth.
White clouds arising high up to pay respects; the Honey Dew rains down to moisten all, bringing
nurturing to my entire self. ~ Lu Dong Bin
Stillness, a quiet Heart-Mind.
Firing Process
Qi transforms to Shen.
Planting, harvesting, refining and storing.
Condensation of Shen.
Crystallization of Shen.
The He Drawing
The He Drawing is a very ancient symbolic presentation of our True Original Nature; the Before
Heaven State.
We may find no conflicts and no obstructions within this presentation; a complete and sublime
harmonious state.
When we possess the state of the He Drawing, we may escape death; when we lose it, we must face
the destiny of death.
Heaven and Earth can transmute anything that has form.
Heaven and Earth are capable to transform and transmute something that has sentient consciousness.
Heaven and Earth are not capable to transform something that has no sentient consciousness.
Heaven and Earth are capable to transform and transmute one who has a Heart-Mind.
Heaven and Earth are not capable to transform and transmute one who does not have a Heart-Mind.
First become close to the Mysterious Pass, and then take residence in the Mysterious Pass.
Reverse the course to return to the pristine and pure state of the Original Innate Nature.
Yet in this chart, it shows all the Pre-Heaven elements in a superior and harmonious position, and the
Post-Heaven elements follow – there are no conflicts – A Pure Heart state, with no desire and no
conflict, all functions in a harmonious wave of Qi circulation – Original Innate Nature.
The Lo Writing
As people grow desires and passions surge forth, and the Yin elements will gradually dominate over
the Yang Elements. The Lou writing state comes into being – the After Heaven state of our Heart-
Mind.
In the Lo writing, we find the Yin elements in the superior position and dominant; a counterclockwise
circulation whereby each element conquers the other.
This chart can give us directions and the method to return back to the Original Innate Nature state we
observed in the He Drawing.
If we take the Elemental numbers we find in the Lo Writing, we may list them as such:
Conquering of Yang Elements by the Yin Earth (Deluded Thoughts and Desire).
In this representation, we must realize that in the state of the Lo Writing, the Wu Earth or Heavenly
Five – the state of True Intention - has become obscured and dominated by Jia Earth or Earthly Ten –
the state of Desire and Deluded Thoughts.
To begin our journey back to regain our Original Innate Nature, we must begin with the practice of
Meditation and Discipline of the Heart-Mind.
We must cultivate the power of Yang Earth, using True Intention in our meditation practice to conquer
Yin Earth; stilling the Heart-Mind and conquering the Deluded Thoughts and Desire.
Through the power of using True Intention in the practice of Meditation The Yang Earth shall conquer
the Yin Water (Delusion / Sorrow), transforming into Yang Water (Enlightened Wisdom). Yang Water
will conquer Yin Fire (Cleverness and Enjoyment), transforming into Yang Fire (Social Harmony).
Yang Fire will then conquer Yin Metal (Evil and Anger), transforming the Yin Metal into Yang Metal
(Righteousness). Yang Metal will then conquer Yin Wood (Abundant Joy), transforming the Yin
Wood into Yang Wood (Benevolence). Yang Wood (Benevolence), will continue to conquer the Yin
Earth (Deluded Thoughts), giving rise to the Yang Earth again (True Intention) – returning to the
harmonious wave of Qi that we found represented in the He Drawing – returning to our Original
Innate Nature………
When storing up both Innate Nature and Life Force,
Ceaselessly tempering them into one,
Can you keep them united, avoiding separation forever?
When focusing upon the cultivation of Qi to attain a high level
Of serene comprehensiveness,
Can you achieve the state as an infant?
When cleansing the Heart of all stray ideas and desires,
Can you keep the Heart from any disturbances?
When cultivating Jing, Qi, Shen and the form of body,
Can you settle the Mind-Will in the emptiness without letting it touch one thing?
When the Heart is involved in alternate motion and stillness,
Can you keep the Heart still, falling into deep emptiness?
When the Heart stays in serene comprehensiveness,
Can you be free of any consciousness?
You and the Infant of the True Self should always fall deeper and deeper into the profound stillness,
till all things in the world seem to have been dead for hundreds of thousands of years and the Mind-
Will should always pervade throughout the emptiness.
In this way the Infant of your True Self will become more and more ethereal and almighty, and more
and more silent. His Golden Rays speeding out in all directions from him will become more and
more brilliant. So when you contract all these rays into a photosphere around the Infant, the
photosphere will be brighter than before; when you spread them out, the rays can travel farther away
than before – of course during this process, you should never attempt to do such things, but always
remain as a dead man still alive in the utter stillness without the least intermission.
For so long time have you and the Infant of your True Self been reposing in the Upper Dantian,
remaining deadly silent in the profound stillness without the least motion whatsoever as if all the
Universe has been in extinction for millions of years, that the golden light from the Infant has been
becoming more and more brilliant and as vigorous and hot as a rosy sun. Sometimes, like fire
flaming out suddenly, some cloud-like rays will rush all the way out from the inner orifices to the
outer orifices or vice versa. After you don't know how long time, you will perceive that from the very
top to the very bottom, endless stars are twinkling and all orifices have become crystal-clear and
Heaven and Earth and the myriad of things have become distinct with the Golden Rays shining all
over them. But this is not the end! Still you fall deeper and deeper into the utter and absolute
silence as if all things have ceased to be in any sort of existence for hundreds of thousands of years or
more. Then a rosy cloud, vigorously and tempestuously engaged in a rolling motion with
tremendous momentum, will rush out of the Mysterious Pass deep in the Infinite Emptiness, and fill up
all orifices with ethereal brilliance without any exception, and pass through Heaven and Earth and
the myriad of things – all becomes crystal clear as a result. As if there are endless clear mirrors
arranged throughout the emptiness, the miraculous brilliance is reflected by them all and thus
wonderful visions and sights beyond the common human's understanding present themselves and
become distinct.
Still, bring all rays into your Upper Dantian and slip deeper and deeper into the profound stillness.
Then after a long time, the rays will overflow your body. Then the most brilliant glow will be
flourishing vigorously around you when you contact it with the faint Mind-Will, and it shall
thoroughly enter the interior of the minutest particle existing in the Infinite Emptiness. When you
send the blaze all out, it can fill up the infinite emptiness and reaches the places far away beyond the
limits of the Infinite Emptiness.
Then you perceive that the miraculous blaze is turning into a rosy sun, and is rushing out of a certain
orifice, then exploding. The brilliance rushes to spread all over the Infinite Emptiness. Then
endless brilliant Golden Rays, above rushing through the highest layers of Heaven and below shining
through the bottom layer of Earth, silently illuminate innumerable worlds and a great deal of
Bodhisattvas, Immortals and Saints present themselves before your eyes.
Still, you should slide deeper and deeper into the most profound silence as one year elapses, two years
elapse, three years elapse………a hundred years roll by, a thousand years pass……till your form
changes into Golden Light and spreads all over the Infinite Emptiness to become one and the same
with the Great Tao - Gaining Complete Union.
Once in the market a very old man brought a big gourd everyday.
He would drink wine all the day long to pass the time.
A man named Fei Chang Feng observed this and thought it was an amazing
and marvelous skill. He asked the old man sincerely to teach him this art,
offering him many gifts.
Fei Chang was given instruction and taught this secret method.
At once, they both jumped up and flew into the gourd.
Fei Chang was taken aback with the grandeur and beauty of what he saw.
What a wonderful world this is he thought.
He saw colorful clouds, golden temples, large pavilions, and splendid clear streams. He truly never
wished to leave.
Finally Fei Chang and the old man went into the mountains together,
and he made the final attainment.
Because we depend upon the breathing and can not do without it.
Sky is so clear, there is no cloud flowing, looking down it is so quiet, expanding without limit, lucid…
…..
Great Voidness……….
In the Chaos the boundary between the interior and the exterior disappears……..
From this undifferentiated state I can present differentiated forms – there are nine…..
I become everything and follow the natural law; free of any relationships…..
Empty the awareness of our existence of the Corporeal Body and Heart-Mind……
Undifferentiated………
Transform egoism into Equality Wisdom……
Desire Realm ~
All consciousness is subject to the desire for food, sex and sleep.
Form Realm ~
Desire is subdued.
Materiality.
Formless Realm ~
Materiality is transcended.
Change.
Cessation concentration……
Do not interfere………
Gaining a response from the genital organ is the sign; Yang Qi is arriving………
How to Harvest……?
By not Harvesting……..!
Harmonize……
Synthesize………
White Cloud Flowing upward and honey dew moistens everywhere; nourishing everything. ~ Lu
Dong Bin
Once before it was frozen with ice, but it began to melt with no sound……
From my head….
It flows to my feet…..
There is no limitation……
~ Chan Tong Qi
Heart-Mind is void….
These shall provide the proper conditions for True Yang to come….
These conditions become the abode for True Yang….
The corresponding emptiness of the body will attract the corresponding Qi….
An Undifferentiated State…..
An Undifferentiated State……..
No Discrimination……..
No Affirmation……..
No Attachment……
Such a real thing that exists in the Nothingness is called the Great Unification.
Primeval Qi……
Meditate……
Gradually the Shen and Qi combine……
Listen……….
Birds fly…….
How to fly………..
No traces…….
No discrimination…….
Why fly…..?
To return home….
Where is home………?
Cessation concentration……..
Flying to what……..?
My Original Face………..
I listen……….
Cultivate………
After this we must spend 7 days going through the Great Pass.
At last one must spend 9 Years to Break the Emptiness into Pieces.
The Novice must be able to provide proper clothes, and residence for their long term practice; the
place should be a quiet one, deep in the heart of nature.
The food they take should be simple, and mostly vegetable in nature; no cold foods and no spice.
They must gain the knowledge and skill of the proper method of practice.
Post Heaven –
We are born.
We are created.
We are manipulated.
This is our acquired or conditioned state.
Pre Heaven –
Pre-Pre Heaven………..
Transform Qi to Shen.
When we practice in the beginning, there should be some method to preserve the Jing.
The Novice should begin the Journey of Reversal by allowing the two eyes to gaze at the Lower
Dantian.
Such methods will begin to drive away the stray and deluded thoughts.
One must embody the internal aim – To Return to the Time Before One's Birth.
Open the Channels.
Feeling wonderful…
The roaring sound comes and roars strongly like a tide or an ocean.
Listening is important at this stage and you must stop the gazing………
You must gain the Magical Knowing; you know intuitively something is happening.
Quiet enough and naturally Yang Qi from the Emptiness will come into the body.
When you feel hot, the Yang Qi has come into the body.
~ Concentration.
~ Forgetfulness.
~ Cessation.
When the Yang Qi comes, there will be a small sound that will grow.
It is a roaring sound……..
How to do this?
A period of resting…….
Hot………
Numbness…….
Crispness………
Then falling into a deep emptiness for how long one does not know………
Taking place in a very quick and short period, in seconds, much faster than the mind could ever
follow…….
Combination of both Metal and Wood.
Recover what…….?
As the Yang Qi becomes full, there will be the sign of Three Flashes of Light…….
How?
First we must invite the Qi from Heaven and Earth – Yang Qi.
Then we invite the Qi of the Emptiness that embraces Heaven and Earth.
What do we Nurture?
Put the Yang Qi into the Cauldron and take care of it.
As you meditate, the Internal Light will become bright and shine into vastness.
The people who engage in a strong indulgence of their sense organs, you will seldom have the chance
to gain something Heavenly or Divine from Nature.
It is in the Lower Dantian, but this is in no way related to the Corporeal Body.
Concentration is Fire.
Forgetfulness is Water.
When you perform Cultivation, always do the work in emptiness, never touch anything.
As you continue to practice you will gaze into the Lower Dantian and you may behold the vision of a
Black Ball.
Never mind it, and continue the gazing in the empty state.
After some time there will appear a white circle within this ball.
Slowly this will become more and more White, while the Black will slowly disappear.
Is the water still there, and how about the hard rice?
When there is only a Powerful Light, an Enduring Brightness, hanging in the Emptiness……
As one passes from this stage there will be signs that present themselves……
Within the Inside Realm, one will see a red ball that is moving up and down…….
This is the time when the Adept must prepare for the Journey of 7 Days Through the Great Pass.
The Red Ball will then fall into the Lower Dantian and naturally pass through Hui Yin, rise to the
tailbone and Coccyx Pass.
The Red Ball will then arise up the spine; the whole body will become very hot……
Chan San Feng once said ~
Through out the whole body, as if many lights shine forth. The whole body and Heart-Mind is a big
emptiness expansion. Throughout the whole body every cell and pore seems to speak and quarrel to
each other. The kidney area seems to feel like a well spring and it seems as if there are sweet, soft eggs
that are being swallowed down. Below it seems a golden lotus flower is bursting forth in bloom. Drum
sounds are bursting forth from all directions. Yet, please have no fear. A dragon and tiger arise and
combine. Many gods and demons will arise and call forth. Nine out of Ten will react with fear – and
die. But, it is only a reflection from the Heart-Mind. A heavy fog will arise. Then when something
swallows down, you know it is finished……..
During this course, a film will present itself in front of your eyes……
These are visions from your past life and present life……..
Many friends and relatives will seem to present themselves in front of you…….
Materiality is transcended……..
Do not be concerned……
After day two, everything you did or ever saw comes forth like a film before your eyes….
These visions will contain elements of greediness, anger, likes, dislikes, delusions, happiness, sorrow,
cravings, detests……
All the things you have liked or desired will present themselves before your eyes……
If you react or reach for any of these things, your soul will drift away…….
Then many images and events from the previous life times will present themselves….
Then it will continue and even older and more ancient lifetimes will present themselves….
Then the Ball will reach Bai Hui and the mouth…….
Swallowing down…….
It will seem as if Honey Dew will come down and nourish the body.
This is the composition of the Golden Pill – containing Jing, Qi and Shen inside.
A Golden Halo will form in the end going from red/purple, then to red/golden, and finally forming a
brilliant Golden Halo……
The 7 day Journey through the Great Pass is finished…….
~ Commune with spirit. Anything that may happen in the future, you shall know.
~ Heavenly Divination shall arise, and one may know all things.
~ Commune with all hearts. Knowing all things within ones heart.
Looking down with inner vision, you see some shape or form that seems to be the same as yourself.
When Golden Light covers the whole body, have some slight idea that such a light connects with all
the Universe.
The Infant of the True Self shall rise to the Upper Dantian, and let it go out, and then draw him back.
The True Self only has one incarnation body – the Corporeal Body.
Fall into the deep depths of emptiness, never moving and never stirring for one does not know how
long…….
Transcending all limitations imposed upon by this material realm, and the endless cycle of birth and
death……..
Ultimate Nirvana……..
It was mentioned earlier that the great unification split into yin and yang. According to the Tao Te Ching by
Lao Tzu, "reversal is the movement of the Tao." Both in the sphere of nature and human affairs, when the
development of anything brings it to one extreme, a reversal to the other extreme takes place. Everything
has its own negation. This is the principle of the Yin and Yang interaction in nature and human affairs.
This concept is also associated with the Book of Changes (I Ching): "When the sun has reached its
meridian, it declines and when the moon has become full, it wanes." The I Ching also says "Reversal is the
way of the Tao." What is true with natural phenomena is also true in human nature. This concept had a
profound influence on the behavior of many a Chinese. It is said that they remain cautious even in times of
success and prosperity and hopeful even in times of failure and poverty. This doctrine of the Golden Median
is based on the concept of harmony between Yin and Yang. Enough is enough, never too much. It is better
to have less than to have too much. Having too much and overdoing something may be counter-productive
and may run the risk of getting the opposite of what one expects.
Yin and Yang were created due to the observation of instability in nature. Yin and Yang exist for the stability
of nature. For example, in the vacuum near an unstable nucleus, a Yin and Yang pair (electron -positron)
was created to render stability to the area. A stable atom exists mainly due to the presence of positive
protons and negative electrons. Proper balance and harmony can be maintained by an intermingling of the
Yin and Yang, the moon and the sun, the Earth and the Heaven, and the transformation of all things will
proceed smoothly. There is an interplay and exchange between the male and female and
all things will be produced. The Yang gives the beginning and the Yin completes it.
Alienation
Yin and Yang cannot exist alone in a separate isolation. One cannot exist without the other. Yin separated
from Yang or Yang separated from Yin in isolation without any interaction with each other is Alienation. Any
philosophy that promotes the positive, the strong, the bright, the visible and the absolute matter and denies
the negative, the weak, the dark, the invisible and the spiritual and conducts one's life in accordance with
such a philosophy, lives in a state of alienation. And any philosophy that promotes the latter and denies the
former is equally alienated. So, without the combination of the Yin and Yang pair, all other mechanisms of
interaction would not be possible. A system that does not tolerate the Yin and Yang contradiction suffers
alienation, poverty and meaninglessness. When the alienation is out of proportion, the survival of human
society is in danger. Changes are then necessary to remove the elements that cause the alienation in order
to restore the dialectic of harmony.
Complimenting Aspect
Yin and Yang are two opposite elementary principles from which all phenomena are produced. This
concept is associated with the Five Elements in the ancient medicine theory of the first millennium B.C.
in China. Reality is a pair of opposites and a group of five elements on rotation succeeding one another
each taking its turn. This concept is also present in the writings of philosopher Hsun Tzi. Opposites of Yin
and Yang are complementary to each other for the formation of a stable system. Such a contradiction is
necessary for the survival of any living system.
Alienation on the other hand, is harmful to the survival of the system. With out the complementing aspect
there will be no inheritance of genetic replication. The examples of complementing aspects of yin and
yang include the paradoxes of the matter and the mind, materialism and idealism, and the biological and
the spiritual. Both are parts of the unity as in a ring. There is no moral priority of one over the other, for
no point in a ring is before or after any other point. Alienation is removed, but complementary aspects
are preserved for the life process.
Interpenetration
Intrinsically, Yin does not exist as purely Yin, nor does Yang exist as purely Yang. There is Yin in the Yang,
and Yang in the Yin. Yin and Yang do not only complement each other, they are also inside each other. Yin
influences Yang not only from without but also from within. And Yang influences Yin in the same manner.
This is interpenetration, another aspect of the Yin and Yang relationship. In other words there is action in
inactions, strength in weakness, unity in diversity, victory in failure and life in sacrifice. In human society
there is no such thing as pure socialism or pure private enterprise. There will always be private enterprise in
socialism and socialism in private enterprise - society. The two will penetrate each other for stability and
survival.
Transformation
Interpenetration allows the presence of Yin in the interior of Yang and Yang inside Yin. The Yin and the Yang
in the interior of each half can expand or contract internally. Motion and development are associated with
such activity. The two halves can transform into each other. So there are both external and internal
contradictions and for that matter both external and internal interactions. The result of such transformation is
the production of pluralism. Mutual production and mutual overcoming as the seasons rotate in cycles of
rising and falling, which unite man and nature. All things are related. Reality is also a process of mutual
transformation. But the essence of reality is always the same, the will to survive. Transformation between
Yin and Yangensures the success of the survival and meaningful life in society.
Harmony
Harmony is not static. It is a result of dynamic operation. Harmony between Yin and Yang reinforced the
Doctrine of the Golden Median. In this respect, Chinese philosophy is concerned more with relationship
than with substance. The universe is a well-ordered state of existence but it is also in a state of constant
change and readjustment. Things are forever interfused and intermingled. The universe is a realm of
perpetual activity. The activity takes the form of cycles of Yin and Yang. It is for a dynamic homeostasis
for the survival of a system. Harmony does not stand still. It has a progressive direction leading to the
development of morality, the stability of the society and the maturation of a civilization.
The movement of Tao gives rise to Qi. The spontaneity of Qi gives rise to the interactions of Yin and Yang.
Yin and Yangare the opposite expressions of the same reality. Mass and energy are the opposite
expressions of the same Qi. Qi is the mass and Qi is the energy, yet Qi is also the transforming force
between mass and energy. Energy is represented by Yang and mass by Yin. Yin and Yang are different and
opposite; they undergo movement and transformation in the Infinite Emptiness. The union of Yin and Yang
becomes harmony. This union of harmony is possible because they are opposite. It is because they are
opposite that interactions take place. This is the source of interactions. The Yin and Yang concept is applied
to all opposites in the universe, to substance and to motion. For motion and stillness also are intrinsic with
Yin and Yang.
Thus the Infinite Emptiness is the field; Qi resting is the mass - Yin; Qi in motion is the energy, Yang; and the
Qi both resting and in motion is the transforming force.
According to Lao Tzu, all things carry Yin and Yang, through the impact of the Qi, harmony is accomplished.
Yin and yang may oppose each other but also attract each other. In Chapter 46 of Canon of Internal
Medicine, it is recorded that "Where there is strength, there is also weakness. Too strong is conducive to too
much anger, and too weak is liable to be hurt. " "There is Yin inside Yang, and Yang inside Yin." The
interpenetration and contradictions of Yin and Yang creates new substances and conceptual significance.
There is no limit to the evolution of the Yin and Yang opposites, generating new phenomena and quality ad
infinitum.
The origin of things will evolve in quantitative changes, while the limit of things will evolve in qualitative
changes. From the beginning to the end of life, there will be changes and if the interactions get out of
control, disorders and diseases will ensue. All the changes should lead to homeostatic harmony to ensure
health.
To maintain homeostatic balance is not only a biological necessity but also a philosophical issue. The human
body possesses the ability to maintain and regulate the structure and function of life unto harmony. The Five
Element System is a demonstration of the Five Activating Forces operating not in a mechanical way but with
mutual interactions and a feedback mechanism. It is not just a reaction of cause and effect, but with
interactions resulting from the inter-relatedness of all the Five Substances in nature or the Five Activating
Forces of all the internal organs and glands of the body. Cause and effect is direct, but interrelatedness
also considers the indirect interactions.
Some people think that since Yin and Yang are opposites, therefore they must be hostile to each other and
fight to eliminate each other. This is a philosophical blunder. If Yin and Yang fight then nature will not be in
harmony and there will be chaos everywhere.
The human body does fight diseases, but the objective is to regain the Yin and Yang balance and health.
Diseases and excesses are alienation and as such must be removed to restore a balance of Yin and Yang in
the living system.
"Reversal is the movement of Tao." This is the secret of life and the law of nature.
When things have gone too far to the extreme, there will be a movement of reversal. This is how the body
develops defense mechanism and the physical world develops changes in order to return to the state of
harmony. The entire mechanism of the reversal is simply via the operation of Yin and Yang through the Five
Element system.
Qi Theory
Qi -- the blood and body fluids -- are the most basic substances that constitute the
human body and maintain its functional activities. They are, on the one hand, the
products of the Zang and Fu Organs of the body, and on the other hand, the material
basis of these functional activities. As TCM holds that the life process is, in fact, a
process of the metabolism of these substances, this is regarded as the true meaning
of the Zang and Fu Organs. In other words, the viscera are produced and maintained
by the activities of these substances. Therefore, disorders of the viscera can be
generalized as those of these substances.
Generally speaking, Qi is an essential substance that is full of vigor and flows fast. Blood is
the red liquid circulating in the vessels and nourishing the whole body, and Body Fluids are a
general term for all the water necessary for life. Qi is attributed to Yang, because it is mobile
and functions to move and warm; while the Blood and Body Fluids are attributed to Yin
because they are motionless and function to nourish and moisten the human body. In this
sense, Qi is also named Yang Qi and the Blood and Body Fluids, Yin Fluids of the body.
1. Qi
Concept of Qi was originally a philosophic concept. The ancients believed that the world changes and
things in the world can transform from one to another, so when they tried to explain the world with a common
substance, they determined that the substance must have two properties: invisibility and motion. As it is
invisible or has no certain shape, it can create various kinds of things; and as it is moving, things in the world
are always changing and may transform from one to another. Air, the original meaning of Qi, is just such a
substance which cannot be seen but the movement of which, as wind, can be felt. This was extended
to mean that the most basic substance of the world, and its movement and change can explain the
generation, development and change of all things in the world.
The ancient Chinese philosophy holds that Qi is this most basic substance constituting the world.
Accordingly, TCM also believes that Qi is the most fundamental substance in the construction of the human
body and in the maintenance of its life activities. As a whole, Qi in the cosmos takes two patterns of
existence, diffused Qi and coagulated Qi. The former is more vigorous, cannot be detected directly and
exists everywhere. The latter is manifested as various kinds of things that can be seen or that have
certain shapes. In order to survive, coagulated Qi must communicate with diffused Qi and its generation as
well as its ending results from movement of the diffused Qi. That means, when the diffused Qi coagulates, it
creates substantial matter, while if it separates, the matter disappears. Therefore, any substantial matter can
be regarded as a special process of the movement of Qi, and life, in essence, is the course of Qi's
ascending, descending, exiting and entering movements in given conditions.
Man depends on nature for his production and growth and must observe the common laws of the world. As
everything in the world comes from the interaction of Heaven Qi and Earth Qi, man must breathe to absorb
Heaven Qi and eat to absorb Earth Qi. The food Essence transformed and transported by the Spleen
must be sent up to the Lung to combine with fresh air to produce the nutrients necessary for man's life
activities.
Qi of the human body also has two patterns of existence. The coagulated Qi is manifested as various
visible or structural components of the body, such as viscera, body figure, sense organs, Blood, Body Fluids
and Essence; the diffused Qi is manifested as the Qi that flows in the body, but takes no certain form, such
as Nutritive Qi, Defensive Qi, Primordial Qi and Pectoral Qi.
2. Formation of Qi
Qi of the human body comes from the combination of three kinds of Qi, Primordial Qi inherited from parents,
the fresh air inhaled by the Lung and the refined food Essence transformed by the Spleen. Primordial Qi is
derived from the Congenital Essence of the parents and is the primary substance to produce an embryo. So
it forms the basis of the human body and its life activities. Without Congenital Essence, there can be no
human body. After birth, the congenital Essence is stored in the Kidney to promote development and to
control the reproductive activity of the human body. The refined food Essence is generated by the food
which is taken in after birth and is distributed all over the body to produce nutrients and Qi and Blood under
the action of the Spleen and Stomach. Fresh air is inhaled by the Lung after birth and is the main source
of Qi of the human body.
From the process of formation of Qi, we can see that Qi of the human body is closely related to the
functional activities of the Kidney, the Spleen and Stomach, and the Lung, in addition to the congenital
constitution, food and nutrients, and the environment. Only when these organs function properly can the Qi
of the body flourish. Conversely, dysfunction of any of these organs will influence the formation of Qi and the
physiological function of Qi. For example, dysfunction of the Lung will weaken respiration, leading to failure
of fresh air to be inhaled and the turbid Qi of the body to be exhaled, with the resultant inadequate formation
of Qi.
The transformation and transportation of the Spleen and Stomach play a particular role in the formation of
Qi, for man relies on the nutrients transformed and transported by the Spleen and Stomach for his life after
birth. On the one hand, the Spleen sends up nutrients to the Lung to be dispersed, on the other, it sends
down nutrients to the Kidney to supplement Kidney Essence. So, hypofunctioning of the Spleen and
Stomach influences all three elementary substances that produce Qi.
3. Functions of Qi
Generally speaking, Qi of the human body has five functions:
1. pushing
2. warming
3. defending
4. controlling
5. steaming
1) Pushing
Qi is a vigorous substance that flows fast in the human body. So it promotes the growth and
development of the body, the movement, distribution and discharge of Blood and Body Fluids, and
the functional activities of Zangfu Organs.
After birth, the Genuine Qi generated from Kidney Essence determines the growth and
development of the human body. After middle age, Genuine Qi gradually declines, so a
person grows old. If his Genuine Qi is deficient, a person's development will be poor.
The physiological functions of Zangfu Organs and Channels and Collaterals of the human body all
depend on the pushing of Qi as well as the nourishing of Blood. The vigor and the ascending,
descending, entry and exit movements of Qi play a very important role in promoting the functional
activities of Zangfu Organs and Channels and Collaterals. Any organ is a place where the activities
of Qi take place, so the physiological effect is in fact, the manifestation of Qi's movements. For
example, the respiration of the Lung is actually carried out by the dispersing and
descending effects of Lung Qi. Therefore, when Qi is deficient, hypofunctioning of Zangfu Organs
will ensue. For instance, deficient Lung Qi often leads to feeble breathing, a lower voice, lassitude,
weak pulse, etc.
Qi also promotes the generation, distribution and discharge of the Blood and Body Fluids. As Yin
substances, Blood and Body Fluids depend on Qi's activities to be generated. In other words,
generation of these substances relies on the activities of Qi of the Spleen and the Stomach, the
Lung and the Kidney. Besides, Qi is a vigorous substance, so it can activate the flow of Blood and
Body Fluids, as well as transform them into various secretions and excretions. For this reason, Qi
Deficiency often leads to an impeded flow of Blood or stagnation of Blood, or retention of
Body Fluids in the body, which, in turn, causes Phlegm or edema.
2) Warming
Qi, as a Yang substance, is rich in heat, which can warm Zangfu Organs, Channels, skin, and
muscles and tendons, to maintain normal body temperature and the normal functional activities of
these organs and tissues. Motion produces heat, so the heat carried by Qi is in fact, a result of the
constant movement of Qi, and the body temperature is maintained by the constant movement of Qi.
In addition, Qi's warming function contributes to the movement of Blood and Body Fluids. The
ancients observed that water in a river would flow in warm weather and freeze in cold weather, so
they drew the conclusion that the warming effect of Qi must be an imperative condition for the
free flow of Blood and Body Fluids within the body.
Pathologically, disorders of Qi in its warming function are mainly manifested as two kinds: one is a
cold manifestation due to Deficiency of Qi, which results mostly from the deficient Qi failing to
produce adequate Heat to warm the body, marked by aversion to cold and a desire for warmth,
cold limbs, lower body temperature and sluggish flow of Blood and Body Fluids. The other is the
manifestation of Heat due to stagnation of Qi, which is usually caused by sluggish flow of Qi in a
local area.
3) Defending
The defensive ability of the body results from the combined action of a number of physiological
functions, of which the function of Qi plays a particularly important role. The defensive effect of Qi
mainly indicates that Qi can prevent the invasion of external pathogenic factors into the body.
Generally speaking, external pathogens invade the body through either the skin or the nose and
mouth. Defensive Qi functions to protect the body surface, and control the opening and closing of
the pores, so it can prevent the invasion of external pathogens. If the defensive function of Qi is
deficient, the resistance of the body against the invasion of these factors will be weakened, and as
a result, susceptibility to such diseases as the common cold are likely to occur.
4) Controlling
Qi has the function of controlling the flow of Blood and Body Fluids to prevent extravasation or
unnecessary loss of Body Fluids. Qi can keep the Blood flowing within the vessels to avoid
extravasation, control the amount and time limit of such secretions as sweat, urine, gastric juice,
and saliva to prevent their excessive loss, and control emission to avoid its excessive discharge.
When Qi is deficient, Yin Fluids will be profusely lost. For example, failure of Qi to control Blood will
cause various kinds of bleeding; inability of Qi to control Body Fluids will cause spontaneous
sweating or profuse sweating, incontinence of urine or profuse urine; and failure of Qi to control
emission will cause nocturnal emission, premature ejaculation, or seminal emission.
The controlling effect of Qi and the pushing effect of Qi are opposite and supplement each other.
On the one hand, Qi promotes the distribution and discharge of Blood and Body Fluids; on the
other, Qi controls the flow of these Yin substances to prevent their unnecessary loss. Only when
these two opposite aspects are harmonized can the normal flow and discharge of the Yin
substances and the metabolism of Blood and water be maintained.
5) Transforming
This refers to various conversions occurring along with the movement of Qi. It includes the changes
of Qi during its movement and the generation and metabolism of Essence, Blood and Body Fluids
and their transformation. That is to say, any changes of substances can be considered the result of
the transforming effect of Qi, such as transformation of Food into nutrients and wastes, that of
wastes into feces, that of nutrients into Qi and Blood, that of Body Fluids into sweat and urine, and
the discharge of urine and feces. As the transforming effect of Qi in the human body is a process in
which the metabolism of the substances take place, it forms the essence of life.
Although the above mentioned five functions of Qi differ from each other, they are all based on the
basic property of Qi, or the vigorous and nutritive nature of Qi.
The physiological function of Zangfu Organs is often reflected on their Qi's ascent, descent., entry and
exit movements. Take the Spleen and Stomach for example. The food that enters the Stomach is separated
as nutrients and wastes after digestion. The nutrients are then absorbed and transported to each part of the
human body through the activities of Spleen Qi, which is mainly marked by ascent and exit. On the other
hand, Stomach Qi functions downward to send down the wastes as well as urine and stools, indicating that it
goes downward in physiological conditions. Take the Kidney for another example; the Kidney is located in
the Lower Jiao, but Genuine Qi manufactured by Kidney Essence has to go upward so that It can be
distributed all over the body. This is a manifestation of ascent. On the other hand, the Kidney can assist the
Lung by its receiving function, so it also has the manifestation of descent.
The ascent, descent, exit and entry movements of Qi are of prime importance in human life. The Kidney
Essence, the food Essence transported and transformed by the Spleen and Stomach and the fresh air
inhaled by the Lung, will not be distributed over the body to perform their physiological functions if they do
not make ascent, descent, entry and exit movements.
Entry, exit, ascending and descending movements of Qi must be kept in harmony. In other words, the two
opposite aspects should be balanced. A free flow of Qi as well as balancing the ascent, descent, and exit
and entry movements of Qi are known as the harmony of activities of Qi. Once this harmony is
destroyed, disharmony of the activities of Qi will ensue, which mainly consists of five states: adverse upward
flow of Qi, collapse of Qi, escape of Qi and obstruction of Qi in its outward passage. The adverse upward
flow of Qi refers to excessive ascent or insufficient descent of Qi, which affects the Liver, the Lung and the
Stomach in most cases. As Liver Qi tends to go up, any induction factors may cause uprising of Liver Qi;
Lung Qi and Stomach Qi, in a normal case, tend to go downward, so when the pathway for descent is
obstructed, their Qi will go upward instead. The former case is a result of excessive ascent of Qi, while the
latter is a result of inadequate descent of Qi. Collapse of Qi results mostly from excessive descent or
inadequate ascent of Qi, which occurs mainly in the Spleen. As Spleen Qi functions upward to send up
nutrients, it may sink if it is deficient. Escape of Qi indicates inability of Qi to be kept within the body which
leads to excessive loss of Qi, which often follows profuse sweating or severe hemorrhage. Obstruction of
Qi in going outward is usually caused by an attack of noxious gases which obstruct the pathways for Qi in
the Interior of the body to go out. Such a case is marked by sudden occurrence of coma or syncope. The
last type is stagnation of Qi, meaning impeded flow of Qi in the whole body or in a local area.
5. Classification of Qi
As the most basic substance that constitutes the world, Qi can be used to name everything in the world, so
it is hard to classify it. However, Qi mentioned here is something concrete, or Qi that is different from Blood
and Body Fluids. That means, it is not a gen eral term for all the components of the body, but substance that
has a certain distribution and function. Clinically, the following four kinds of Qi are most the commonly
mentioned.
1) Primordial Qi
Primordial Qi is also named Genuine Qi. It is manufactured by Kidney Essence and functions as
the primary motive force for the growth and development of the human body, as well as the
functional activities of Zangfu Organs. After being manufactured, it goes through the whole body by
the way of the San Jiao to promote the life activities.
The main function of Primordial Qi is to initiate and promote the vital activities. The growth and
development of the human body, and the functional activities of Zangfu Organs all depend on
Primordial Qi. Therefore, when Primordial Qi is sufficient, the functional activities of Zangfu Organs
will be strong and the constitution will be good. However, if Primordial Qi is deficient due to a
congenital defect or improper feeding after birth, the functional activities of the whole body will
become weakened.
It must be pointed out that the mutability of Primordial Qi is not only determined by the congenital
Essence, but also determined by the acquired Essence or the Food Essence sent down to the
Kidney. So congenital Deficiency of Primordial Qi can be corrected to some extent by
supplementing the acquired Essence, or by strengthening the function of the Spleen and
Stomach to promote the production of Food Essence. Long-standing diseases, which often
consume the Essence of the human body, may lead to Deficiency of Primordial Qi.
2) Pectoral Qi
Pectoral Qi is also termed Great Qi. It accumulates in the thorax where Qi of the whole body
converges. So the thorax is also known as "the sea of Qi".
Pectoral Qi is generated by the combination of the food Essence the Spleen transports and
transforms and the fresh air in haled by the Lung. Therefore, the functional states of the Spleen
and the Lung directly influence the formation of Pectoral Qi.
Pectoral Qi is distributed in the thorax after its formation, then to the Blood vessels and the
respiratory tract. Its main functions are twofold: first, it can assist the Lung in breathing. As Lung Qi
serves as the force for breathing and voice, speaking, voice and respiration are all closely related
to the quality of Pectoral Qi. Usually, clear speech, a strong voice and moderate and rhythmic
respiration indicate strong Pectoral Qi, while unclear speech, a feeble voice and shallow breathing
or shortness of breath are signs of Deficiency of Pectoral Qi. Second, Pectoral Qi can assist the
Heart in activating the flow of Blood. So, circulation of Qi and Blood and the pulsation of vessels
can reflect its condition. Generally speaking, when Pectoral Qi is sufficient, the pulse will be
moderate and forceful, and the Heart will beat rhythmically and evenly. If Pectoral Qi is deficient,
the pulse will be swift, irregular, feeble or scattered.
Pectoral Qi is usually considered a link connecting the functional activities of the Heart and those of
the Lung. In the clinic, Deficiency of Pectoral Qi in most cases indicates Deficiency of Lung Qi
leading to Deficiency of Heart Qi and ensuing Blood Stasis. For example, when a patient suffering
from chronic bronchitis develops pulmonary Heart disease, which is marked by shortness of
breath, a low voice, palpitation, a purplish face, running or intermittent pulse, etc. , he or she can be
diagnosed as having deficient Pectoral Qi.
3) Nutritive Qi
Nutritive Qi is the Qi flowing in the Blood vessels. It is so named because it is rich in nutrients. As it
exists together with the Blood in the vessels, they are often collectively named Ying Blood (Ying
means Nutritive Qi here).
Nutritive Qi is formed by the combination of the nutritious part of the food Essence transported by
the Spleen and fresh air inhaled by the Lung. After its formation, Nutritive Qi is sent to the Channels
to flow in the order of the Twelve Regular Channels.
The main functions of Nutritive Qi are to generate Blood and to nourish the whole body. In TCM,
Blood consists mainly of two parts: Nutritive Qi and Body Fluids. The Nutritive Qi can absorb Body
Fluids from refined food and carry it to the vessels to form Blood. So Nutritive Qi has the function of
generating Blood. Moreover, all Zangfu Organs, Channels and tissues depend on the nourishment
of Nutritive Qi for their existence and functional activities. As Nutritive Qi, compared with Defensive
Qi, belongs to Yin it functions chiefly to nourish the physique of the body.
4) Defensive Qi
Defensive Qi is Qi that functions to defend the human body. It is also named Defensive Yang,
because it belongs to Yang compared with Nutritive Qi.
Defensive Qi comes from refined food that is vigorous and flows fast, and fresh air inhaled from
Heaven. Being vigorous, Defensive Qi cannot tolerate the control of the vessels, so it flows out of
the vessels. The distribution of Defensive Qi has two features: the flow following Nutritive Qi and
free flow. The former indicates that Defensive Qi also goes along the Twelve Regular Channels,
while the latter indicates that Qi is distributed all over the body.
The main functions of Defensive Qi include three aspects: First, protecting the body surface from
the invasion of external pathogens. Defensive Qi permeates the muscular striae and the skin to
control opening-closing of the muscular striae, so it acts as a defense against the invasion of
external pathogens. If Defensive Qi is deficient, diseases due to the attack of external pathogens
are likely to occur. Second, warming and nourishing Zangfu Organs, skin and hair, muscles, etc. ,
to maintain the normal body temperature and ensure the normal activities of the organs and
tissues. When Defensive Qi fails to warm due to its Deficiency, cold symptoms may be exhibited.
On the other hand, stagnation of Defensive Qi will produce Heat and give rise to Heat
manifestations. For example, when a Cold pathogen attacks the superficial areas of the body, fever
and chills often occur. The fever is related to the stagnation of Defensive Qi, while the chills are due
to failure of Defensive Qi to produce its warming effects. Three, controlling the opening and closing
of the sweat pores. Sweat is derived from Body Fluids and Blood, but its discharge depends on the
function of Defensive Qi. When the striae of muscles are tightly closed due to an attack of external
pathogens, Defensive Qi will be unable to go outward, so there is fever and absence of sweating.
When Defensive Qi is deficient, spontaneous sweating will occur.
Both Nutritive and Defensive Qi are mainly derived from refined food transported by the
Spleen and Stomach. Nutritive Qi flows in the vessels while Defensive Qi flows out of the
vessels. Coordination of the two maintains a normal sweat discharge and a normal body
temperature. If this coordination is destroyed, abnormal sweating or fever with chills will
ensue.
There are all together six kinds of senses having their origins respectively from Eight Cognitive Shen - which are called
Cognitive Shen by Shakyamuni, and the Nine Caldrons by the Yellow Emperor, who is recognized as a common
ancestor of all Chinese and an ancient founder of Taoism.
The first Cognitive Shen charges itself with the task to produce the sense concerning sight, the second hearing, the third
smell, the fourth taste, the fifth touch, the sixth - the most important and intelligent one - of producing all consciousness
or mental sense.
The seventh is in charge of carrying on communication between the first six Cognitive Shen and the eighth Cognitive
Shen.
The seventh is very slow in its movement, and the seventh Cognitive Shen is often mistaken for that which produces
consciousness itself, thus gaining the name of "the idiot." It is considered the cause of all egoism and individualizing of
people and things. In other words, it is the cause for the formation of the ego sense.
The eighth Cognitive Shen always comes first to attach itself to Congenital Nature, and it is the last to depart from
Congenital Nature. It thus lays a good foundation for the other seven Cognitive Shen to loosely connect to and
commune with the Congenital Nature.
The sixth Cognitive Shen serves as the master of the first five Cognitive Shen. The eighth serves as the origin of all
consciousness in the world and possesses the "seed" of all phenomena. Some people call it the "mind ocean." Then
there is the Congenital Nature – also called Eternal Nature or Primeval Qi – which is the ultimate source of all
phenomena. It never falls into contact with anything, being free from all cause and effect and from all birth and
death. It remains absolute and is constantly self-existing.
The first five Cognitive Shen are of the nature like wind, always drifting away here and there. The sixth has the
nature of an individual wave, the seventh expresses the nature similar to a train of waves, and the eighth is of a
nature similar to that of a boundless sea. We then have Congenital Nature, which remains as the source of all.
The eight kinds of Cognitive Shen dominate over human beings from birth until death. As a result, the Congenital
Nature, coming from infinite emptiness, becomes obscure and buried in complete oblivion. The Congenital Nature,
in general, hardly presents its existence in one's daily life except when people are having sexual intercourse and
climaxing and also when people are passing away.
The eighth Cognitive Shen always wanders around and runs without any beginning or ending. Thus, we may call it
Impermanence Nature. When Impermanence Nature combines with Congenital Nature – Also called Eternal
Nature, or the Primeval Qi, which is free of birth and death – the other seven Cognitive Shen come into being.
In the endless vicissitudes of changes and transformations there exists an eternal dominator, which is never
subject to any transformation or change. We call it Primeval Qi, Congenital Nature or the True Heart.
Also, in the endless vicissitudes of changes and transformations there exists an ever-changing dominator of
the evolution of Qi. We call it Acquired Nature, Constitutional Nature or the False Heart.
Salvation which is advocated by any school of religion would be doomed to suffer the same fate as a water
bubble once it encountered the False Heart.
The function of Constitutional Nature upon the physical body is called Life Force.
Sometimes, we call the True Heart "the Magical Self", while the False Heart is sometimes called "the
Corporeal Self."
The Magical Self never experiences any birth or death while the Corporeal Self suffers endless births and
deaths one after another.
Polarization of Tao
YuQing Realm, ShangQing Realm, TaiQing Realm
by Teacher Hu Xuezhi
Down below TaiQing Realm is Tai Xu - a pure, boundless, and void state. which means the first forming
phase, which is free of any Qi.
Tai Yi…a vast expanse of emptiness; soundless, without light, formless and nameless.
After Tai Yi comes Tai Chu (meaning primeval elementary nature). At this forming phase the Primeval
Qi begins to come into being – Congenital Nature, and the True Heart, denote the same as Primeval
Qi.
Later the forming phase of Tai Shi (meaning primeval beginning) brings about the basic structure and
shape for all universal things, but without yet having any substance or physicality.
Then comes the forming phase of Tai Shu (meaning elementary substance), which signals the stage
in which the elementary substance for all universal things becomes ready, yet their bodies have not
been formed into being.
Then follows the Tai Zhi (meaning Great Unification) which is the unified state of basic structure,
shape and substance existing before the creation of Heaven and Earth and all universal things
thereafter. Such a forming sequence is very much like a tree: the root stays at the beginning, then the
trunk, branches, twigs and leaves reach out to enjoy their temporary existence.
Formation Process of All Universal Things After Tai Zhi and the Five Elements
In ancient Chinese Taoism theory it is held that the Unification consisted of Tai Yi, Tai Chu, Tai Shi and
Tai Shu, and finally Tai Zhi.
Therefore Infinite Unification can be seen as an infinite chaos in which Primeval Qi, basic shape,
structure, and elementary substance become ready for all, but there is no division among them—they
are unified into one.
Yang will arise once the Great Unification becomes involved in motion. Stillness will follow up when
there is extreme motion, and thus Yin arises in consequence.
When stillness continues for some time the motion will follow up and Yang will arise again. Such a
division of Yin and Yang is called the Two Lines. In fact, Yin and Yang refer to one thing in two
different states.
Once Yin and Yang have come into being they react upon each other in a way of alternate motion and
stillness, and in consequence, the Qian (Heaven) Trigram and the Kun (Earth) Trigram will take their places.
With alternate motion and stillness continuing incessantly the four emblematic Symbols will come forth.
The four emblematic Symbols will produce the eight Trigrams when Yang develops in one direction and Yin
in the opposite direction.
The six trigrams beyond the Qian (Heaven) and the Kun (Earth) Trigrams are in fact six kinds of Qi, which,
when they have intercourse in their particular way, will produce the Five Elements.
Yin, Yang and the Five Elements all work together to produce the Myriad Things of the Universe. The nature
of the Five Elements in different proportions determines the acquired nature of all things.
Therefore all kinds of innate or inexorable laws emerge and take their places naturally. So, looking up, you
behold spiraling nebulas spreading throughout the universe, and looking down you behold all the myriad
things constantly striving to satisfy their desires.
The Five Elements - wood, fire, earth, metal and water - have nothing to do with the composition of the
material world as most people have theorized before.
Actually, the Five Elements function in all levels and in all directions.
Wood, fire, earth, metal and water each have their own different and special natures.
Such special natures combine with the Primeval Qi in a very magical way, bringing about an endless
evolving process.
One thing after another is always having direct or indirect relations; thus the transformations and changes
persist in everything in the universe.
All the myriad things owe their births to existence, which owes its birth to nonexistence.
Existence and nonexistence intermingle with each other persistently and depend upon each other for their
respective states of being, in much the same way that the interior must rely upon the exterior.
Way to Eternity
Once before,Sakyamuni, the founder of Buddhism, respectfully addressed his father,
saying that he had long cherished four desires. The first is no disease, the second no
aging, the third retaining youth, and the last no death.
Lao Tzi, the founder of Taoism as well as the most inscrutable thinker in Chinese history, once said that the
heaven and the earth will converge upon you if your heart remains purged of all stray thoughts and ideas
and continues to be empty and still. Also, Confucius, the most prominent thinker in Chinese history, left with
us some words beyond ordinary men's depth that all things can be achieved by the means of cleansing the
heart of all desires and emotions.
Nowadays, one time after another, most people keep skipping and jumping about with joy in witnessing so
many inventions arising in rapid succession and heartily become marveled at mankind's wisdom and
imaginative power, while they take a passive attitude in accepting all those descending upon them---the
birth, the death, the aging as well as diseases, which make up part of fate in their transient lifetimes. Some
saints like the three above mentioned, however, have projected their thoughts into far off, and, following
their respective roads, have reached the same destination to become sole arbiter of man's destiny, which
was called Tao by Lao Tzi, Infinite Nirvana by Sakyamuni and Infinite Emptiness by Confucius.
People have always been sparing no effort in searching for or creating medicines of various kinds to deal
with diseases of various sort, while constantly overlooking one medicine existing in their own bodies ever
since their births that is capable of curing almost all diseases (including cancer and AIDS) and uprooting all
root causes in case they "administer" it in a proper way. They are congenital fertilizing fluid, congenital vita-
vapor and yang congenital mind-will, with which you can not only get out of entanglement by diseases, but
renew your youth, achieve no birth and at last become the master of your destiny.
There are all together nine kinds of senses, of which the first eight kinds have their origins respectively from
eight yin congenital mind-wills -- which are also called Cognitive Mind-Wills by Sakyamuni and Nine
Caldrons by Yellow Emperor, who is recognized as a common ancestor of all Chinese. The first yin
congenital mind-will charges itself with the task to produce sense concerning sight, the second hearing, the
third smell, the fourth taste, the fifth touch, the sixth -- the most important and intelligent one -- of producing
all consciousness. The seventh, in charge of carrying on communication between the first six yin congenital
mind-wills and the eighth, is very slow in its movement, and often mistakes the eighth yin congenital mind-
will for that producing consciousness for itself. The eighth yin congenital mind-will serves as the origin of all
mind in the world, and is the master of the first six yin congenital mind-wills and possesses the "seed" of all
phenomena. It is the eighth yin congenital mind-will that takes charge of birth and death. The ninth, never
falling into contact with anything and being free from all cause and effect for its existence, is the
fountainhead of sudden understanding or inspiration. The first five yin congenital mind-wills are of the
nature-like wind -- always drifting away nowhere, the sixth the nature like a train of waves, the seventh the
nature like an individual wave, the eighth the nature like a boundless sea. All dreams come from seven yin
souls. In this regard, the theory by Freud -- who is an Austrian neurologist and famous for his
psychoanalysis---only touches phenomena rather than essence.
The eight kinds of yin congenital mind-will will dominate over you from your cradle to your grave. As a
result, your yang congenital mind-will, coming from infinite emptiness and holding the birth and death of all
things at its mercy, will become obscure and be buried in oblivion from time to time. The yang
congenital mind-will, in general, hardly presents its existence in man's daily life except when people are
having sexual intercourse and climaxing---people will get excited mostly because yang congenital mind-will
is stirring---and when people are passing away. We all know there is a halo surrounding Sakyamuni's head
and Jesus's, yet lack in the knowledge about what it is. In fact, when yang congenital mind-will has been
"unearthed" and shines brilliantly as it should do the yin congenital mind-wills will turn into that halo and play
a role as like that of a odyguard.
Tao, also called Infinite Nirvana by Sakyamuni and Infinite Emptiness by Confucius, is so vast that it has no
limits to confine it. In the meanwhile, it is so minute that there is no the interior to fill it. It extends itself far
away beyond the limits of the universe and exists long before the beginning of the time, for it is capable of
exhausting infinitude and dates back to the time when there is no beginning whatever and there is no time.
On account of the infinite emptiness the congenital mind-will came into being, and then turned into vita-
vapor which, once getting together, will split into two parts: yin and yang. Only by this time the time and the
space begin to come into being. Once yin and yang have come into being they will react upon each other in
a way of alternate motion and stillness, and in consequence, Qian Trigram and Kun Trigram will take their
places. With alternate motion and stillness continuing incessantly the four emblematic Symbols will come
forth. The four emblematic Symbols will produce eight Trigrams when yang develops in one direction and yin
in opposite direction. The six Trigrams beyond Qian and Kun trigram, in fact, are six kinds of vita-vapor
which, when they have intercourse in their particular way, will produce five elements. When the five
elements have come into being, they will get involved in their own motion. As a result, all things will come
into being, and all kinds of innate or inexorable laws emerge and take their places naturally. So, looking up,
you can behold spiraling nebulas spreading throughout the universe, and looking down you know that the
myriad of things are constantly striving to satisfy all their "desires."
The five elements---wood, fire, earth, gold and water---have nothing to do with the composition of the
material world as most people claimed before, and function in all levels and in all directions. With the
interaction taking place constantly between five elements one form and another form, one thing and another
thing are always having direct or indirect relations with others and thus the transformations and changes
persist in everything in the universe. All myriad of things owe their births to existence, which owes its birth to
nonexistence. Existence and nonexistence intermingle with each other persistently, and depend upon each
other for their respective existence as like the interior and the exterior.
Pursuing their evolving courses to their very beginning in a reverse direction, you are sure to find out that the
vita-vapor is at the very root of the myriad of things, and following their development courses to their deaths
you are sure to draw a conclusion that under no circumstances there is even one thing that remains
unchanged in its form. Hence you know the myriad of things derive their existence from nothing but form and
vita-vapor, both of which derive their existence from nothing but congenital mind-will. Congenital mind-will is
of the nature of infinite emptiness while Tao of infinite nonexistence. And in them both sixty-four Hexagrams
are perpetually engaged in their particular motion.
The heaven and the earth are the most mammoth in terms of the substance and space they contain, while
humankind, taking his place between them, are the most ingenious in terms of the endowments
Providence(if any) has granted. Humankind is always communing with the nature and every individual is a
universe in miniature. The vast expanse of the universe can be turned into one thing resting in your hand
and the transformations and changes persisting in all things have their origin in your physical form.
Humankind takes one place among the three while the heaven and the earth taking the other two. Becoming
emptier and emptier your heart can contain all things in the world; becoming more and more silent you will
become aware of all things that will take place, are taking place and have taken place. Emptiness is capable
of accommodating all things while stillness of being perceptive of the minutest detail. Stillness and
emptiness continuing for long something divine will come on the scene.
The heaven assumes the semblance of emptiness while the earth of stillness. On account of emptiness the
heaven can exert itself constantly and on account of stillness the earth can burden itself with humankind and
other things. The vastness and the boundlessness are, to some extent, indicative of the emptiness of the
heaven, while the great expanse and the roundness the stillness of the earth. So the inexorable law the
heaven and the earth abide by is nothing but emptiness and stillness. Therefore, when you
constantly remain still and empty the heaven and the earth will converge upon you.
No vita-vapor no your life force, no congenital mind-will no your congenital nature and constitutional nature.
Congenital mind-will takes up residence in your heart, imperceptibly and intangibly, while vita-vapor in your
physical form, with Tao exerting its influence with them both.
"Would you please tell me what the death is about, my master?" asked Zhi Loo, a disciple of
Confucius, once before.
"Without the least knowledge about the birth how could you understand the death? " Confucius replied.
There exists the birth there exists the death. Conversely, when there is no birth there is no death. Because
humankind almost exhausts all means to honor and pamper births their deaths look much more insignificant.
When a man wants to shake off the pursuit by the death angel he must at first strive to achieve no birth.
The transformation from vita-vapor to form brings about birth. There is birth there is death. This is an
inexorable law all things in the region of existence must abide by. Conversely, the transformation from form
to vita-vapor results in no birth. There is no birth there is no death. With neither birth nor death the
congenital mind-will lasts forever.
The transformation from vita-vapor to form, to some extent, is similar to the formation of the earth, while the
transformation from form to vita-vapor to the formation of the heaven.
Cleansing the heart of all desires and emotions and remaining silent in the depths of emptiness and stillness
but not an insensate blank, the wise replenish vita-vapor and restore congenital mind-will resolutely and
constantly. So, out of spontaneity, the golden elixir pellet---also called the Great Unification, and is formless
and beyond the range of the time and space and can be seen or perceived only through silent exercise
which this book will present to you---will eventually come forth. Still, he persists in doing this way and slides
deeper and deeper in the depth of emptiness and stillness. The golden elixir pellet, existing in his body
yet never to be found inside and outside his body, will gradually build up its own special constitution out of
emptiness and stillness, though it is beyond the range of existence. At last he will "conceive" the fetus of his
true self in his middle elixir field, then he can let the fetus go out to become an infant of his true self.
When your heart has become empty enough all substantive things will never stand the least chance to
impede as well as disturb your heart; when you remain still for long enough, you will give up all desires and
emotions. The farther one goes to bring his acquired talents into play, the less one knows, the more he
loses.
Congenital mind-will depends upon Tao for its existence, vita-vapor depends upon congenital mind-will for
its existence, form depends upon vita-vapor for its existence, and life depends upon form for its existence.
Once you have given up all desires and emotions and slip deeper and deeper in the depths of the emptiness
and stillness as like a dead man ( your mind-will never drifts away but remains motionless upon emptiness)
your physical form will be brought to a constant standstill, which will cause vita-vapor to come to be at a
constant standstill, which will cause congenital mind-will to come to be at a constant standstill. By this time,
your heart beats no more, your pulse throbs no more, your blood flows no more. When congenital mind-will
has come to be at a constant standstill the nonexistence will be brought into a constant standstill---
Tao comes on the scene.
That after catching sight of something then you begin to gain some knowledge should not be recommended
as the most proper way of knowing. That things are accomplished after efforts were made should not be
recommended as the most proper way to act. That after something has given signs then you begin to
respond mentally or physically should not be recommended as the most proper way to respond. Conversely,
to accomplish all things before you going to or intend to accomplish them is the most proper way to do
things; to know all things well before you are intending to know is the most proper way to know; to be aware
of all that will to take place, have taken place, are taking place far before the showing of any signs is called
serene comprehensiveness.
Nowadays, most people spare no effort in advocating democracy, yet few people know they are just inwardly
the victims under the dictatorship of their yin congenital mind-wills, like a puppet.
Your congenital nature is taken captive by your worldly heart while your life force at the mercy of your
physical form. All you senses come from yin congenital mind-wills, which occasion your life force to be
encumbered with your physical form. On account the heavy encumbrances by your physical form there
come the death and birth for your life; on account of slavery in which your congenital nature is taken by your
worldly heart there come the comings and goings of congenital nature. Hence you know your physical form
and your heart are places in which your life force and congenital nature take residence, respectively.
As far as mankind is concerned, the state before a sperm combines with an ovum is similar to the Great
Unification in an emblematic sense, while the state that your physical form has come into being with your
congenital nature and life force taking residence in it is, in an emblematic sense, similar to that of
two elementary Forms (yin and yang) coming forth from the Great Unification. The state when your physical
form and constitution and your constitutional nature and your disposition have fully developed is, in an
emblematic sense, similar to that of four emblematic Symbols. The state when fertilizing fluid, yang
congenital mind-will, three yang souls, seven yin souls, the sixth yin congenital mind-will, the vita-vapor, the
physical form and the heart have fully developed is, in an emblematic sense, similar to that of the eight
Trigrams which come forth from four emblematic Symbols.
With the knowledge that just depending upon the emptiness the heaven can exert itself incessantly you can
realize that just because your heart is exerting itself continuously by remaining still and empty that the
heaven has become what it was, what it is and what it will be, for all sights and visions are nothing but your
heart. Knowing, that on account of stillness the earth can burden itself with so many things always striving to
satisfy all their "desires," you can understand that in case your body constantly remain still you can always
respond to all things, for you are a universe in miniature. Thus, letting your heart follow the example of the
heaven you will become emptier and emptier, and letting your physical form follow the example of the earth
you will fall deeper and deeper in the depths of stillness. So long have you remained in this state that
something divine will arise, which comes from the Mysterious Pass---the very center of the heaven and the
earth and in which the Great Unification takes residence.
By this time there comes the tangible medicine, there comes the formless medicine, there comes the Upper
Caldron established in your upper elixir field, there comes the Lower Furnace established in your lower elixir
field. With your pure mind-will functioning like fire you can set sail against the life current---which, in an
emblematic sense, is similar to the process of going back through eight Trigrams, the four emblematic
Symbols, the yin and yang, and the Great Unification---to transform your form into fertilizing fluid, transform
fertilizing fluid into vita-vapor, transform vita-vapor into congenital mind-will, and bring your congenital mind-
will back into infinite emptiness.
Then open up the vast achromatic chaos to recreate a set of new heaven and earth. With the new set of
heaven and earth serving as its Qian Trigram and Kun Trigram respectively, the fetus of your true self will be
conceived. When the fetus of you true self ---which is formless and lies outside the region of existence, as
like one idea being in bud in emptiness--- has fully developed you should let it go out of your body, and train
him and nurse him from time to time till he can in no time come through nonexistence and existence( let
alone go far away beyond the boundary of the universe), and in no time turn into hundreds of thousands of
forms which belong either to existence or to nonexistence and of various features and shapes. By this time
you begin to realize how poor humankind's imaginative power is. Yet that is not the end. You should bring
the fetus of your true self back into your upper elixir field, then you should drift deeper and deeper in the
depths of stillness and emptiness till you bring your body and the infant of your true self into "golden light"
and let your brilliant light fill up the infinite emptiness so as to possess the same body with Tao. Then and
only then you have become Sakyamuni, Lao Tzi, Confucius and other saints, you are the creator, you are
God, you are the sole arbiter of your destiny.
The very foundation upon which the heaven is built up is nothing but yin and yang, while the very
foundation upon which the earth is created is nothing but flexibility and hardness, the very foundation upon
which a true man can be achieved is nothing but beneficence and generosity.
What the things receive from Tao is called Te. As for humankind, Te, to some extent, is equivalent to
virtues. Without Te you are advised not to be a practitioner engaged in pursuit of Tao, for you can receive
nothing but calamities. Nor should you have any motives or other that are popular in the region of
covetousness to become a practitioner in pursuit of Tao, as nothing will wait for you but disasters.
Lu Xun, the most prominent contemporary writer in Chinese history, once said that Taoism is at the very root
of Chinese culture. and from this naturally you will know its significance. The book aims at showing readers
as many theories and concrete methods as possible, so as to help you understand or practice the age-old
Chinese-yoga or Qigong -- though the two names are not.
Eight Steps of the
Silk Brocade Practice
Sitting Posture Version
This school of practice has a very long history in China and once played an important role for Chinese health
development and mental well being. It is generally used for doing preparatory work for the Taoist Silent
Sitting Practice. Yet, if the practitioner maintains the proper mind-will during practice, it can help one to gain
much more than expected.
This practice can be combined with any school of Qigong, although the imagination / visualization methods
will change slightly.
When engaged in the practice of these postures, one should settle the mind-will in the Lower Elixir Field (the
Lower Dantian or Tan Tien), which is located in the empty space below the navel in the middle place
between the kidney and navel, a sphere of around 3.8 centimeters. Let the internal vision gaze upon that
place. Let golden virtue begin to grow within, releasing all negative qualities and deeply relaxing the body.
To constantly settle mind-will in the Lower Elixir Field is the key practice for the novice. It is also a most
useful method for common people who aim to promote their physical well-being, preserve their vital stamina,
and keep their heart peaceful and open.
Preparation
Sit cross legged, slightly close two eyes, hands one on top of the other with thumbs touching, slowly purge
all stray ideas within the heart, position spine upright, and settle the mind-will in the lower Dantian area.
Relax all parts of the body, let tongue rise up to touch the hard palate, with teeth lightly touching. Breathe
naturally in and out through the nose -- allowing the breath to penetrate deep within the Dantian. Let golden
virtue begin to grow within, releasing all negative qualities and deeply relaxing the body.
STEP 1
Catch hold of the feet with two hands (see figure at left). Then bow the upper body forward and
backward slowly, stretching back and forth out over the feet. Repeat 16 or more times.
STEP 2
Catch hold of the feet with two hands and slowly massage the acu-point YongChuan (the Bubbling Spring
Point, K-1, located on the area of the ball of the foot) with the thumbs in a clockwise and counterclockwise
fashion 36 or more times -- you may move the feet in closer to the body to aid in ease while massaging.
STEP 3
Position two forearms as the figure shows, clench two hands into a loose fist. With the central point of the
shoulder (on the spine) as the fixed point, turn the shoulder, upper arm and forearms clockwise and then
counterclockwise, like turning a hoisting tackle or a bicycle peddle. 36 or more times.
STEP 4
With arms akimbo (palms resting on the hips, elbows out to the two sides), slowly turn the head, neck and
upper body to the right to watch/gaze right, then turn left to watch/gaze left, keeping spine upright and
moving with a slow gentle rhythm. 24 or more times.
STEP 5
Put two hands behind and let two palms cover the kidney area, right palm right side, left palm left side. A
little while later, use all finger tips to rub the kidney area up and down till you feel very hot within the
kidney area. Rest a while and rub again. 36 times or more.
STEP 6
Stretch two legs forward -- or keep legs in crossed leg position. Cross the fingers of the two hands, placing
them on the crown of the head, then turn palms upward, then push two hand upward slowly and use force
(imagine pushing heavy things upward). Then slowly lower the two hands and let the two palms cover the
head from above. Repeat the process 18 times or more.
STEP 7
Let the hands rest in the lap, sitting quietly, then let two lines of teeth strike against each other 36 times -- or
more. Feel the vibration spreading around and through the entire body, relaxing all parts of the body.
STEP 8
Relax every part of the body. Place palm of hands over the ears, pressing slightly into the ears, then
straighten all fingers and let them knock the back side of the head vigorously 48 times or more. Then
resume the former position with hands clasped together resting in the lap.
Preparation for Silent Sitting Practice
After finishing Step 8, enter the silent state and sit cross legged in a motionless posture, slightly close the
two eyes, hands one on top of the other, thumbs touching -- much like statues of Buddha -- slowly purge
completely all stray ideas within the heart, position the spine upright, and settle the mind-will in the lower
Dantian area. Relax all parts of the body, let the tongue rise up to touch the hard palate, with teeth lightly
touching, breathing naturally and gently in and out through the nose -- preparing for the silent sitting
exercise. Maintain a state of utter stillness and motionless state with the physical body remaining
unmoving. Maintain a mental state of utter stillness and inner quietude. Let golden virtue begin to grow
within, releasing all negative qualities and deeply relaxing the body. Maintain this state of pure heart and
relaxation throughout the practice. Continue in this manner of practice for 45 minutes to 2.5 hours. When
practice is near to finishing, allow all things to come to rest within the Lower Dantian.
After the practice is finished, gently massage the face with the palms, comb the fingers through the scalp,
rub the back of the neck with the palms, and slap down the arms, legs, lower back and abdomen with strong
force using the palms.
This diagram is very ancient. It is said that for many hundreds of years it was not copied and held in secret within
Taoist circles. It was not passed down to ordinary people, as it was thought to be too mysterious, secret and profound a
theory. It was rediscovered at a remote Taoist Monastery deep in the mountains of China, and at that time was reprinted
and distributed again in Taoist circles. Taoist Masters inform their disciples that when they gain basic understanding of
the proper method of Internal Alchemy, they will also at times need the two paintings for direction, study and
inspiration in their practice. It is a diagram that is studied in great depth by many Taoist Adepts.
The Inner Universe of the Human's Body shows practitioners in a very abstract way, all of the necessary points in the
human's "inner" body, and the roles these areas play in the practice of Taoist Internal Alchemy. The Inner Universe is
seen by the Taoist Adept as one of mountains, rivers, streams, lakes, pools, trees, sun, moon and stars -- a complete
microcosm of this vast macrocosm we call our Universe.
There are also many aspects of this diagram that contain meaning relating to the actual practice method of Internal
Alchemy. It is not easy nowadays to get this diagram, and we would like to offer this image to interested students of
Qigong and Internal Alchemy, with the sincere hope that it will inspire them to gain higher levels of experience in their
personal practice and self cultivation.
This chart shows many secret methods of practicing Taoist Internal Alchemy and also gives some visual directions in
an abstract way. Showing such methods as the course of the Small Heavenly Cycle, and its relationship to the waxing
and waning of the moon, methods of transferal of Jing into Qi and Qi into Shen, methods of Incubation and Nurturing
the Infant of the True Self in the Middle Tan Tien, methods of training the True Self through projection into other
realms, and many other methods and guidelines for the practice of Gaining Union with Tao through the practice of
Internal Alchemy or "Dan Dao."
Many traditional masters of Taoist Internal Alchemy advise their students to hang the two companion charts in their
meditation room or practice space to give one inspiration and guidance. It is not easy nowadays to get this diagram, and
we would like to offer this image to interested students of Qigong and Internal Alchemy, with the sincere hope that it
will inspire them to gain higher levels of experience in their personal practice and self cultivation.
Heart-Mind Fasting Meditation
If there is no other, there is no I. If there is no I, there is no one to perceive. This is close to the truth, but we
do not know why. There must be some primal force, but we cannot discover any proof. I believe in acts, but I
cannot see it. I can feel it, but it has no form.
First, there must be a true human; then there can be true knowledge. But what is a true human? The true
human of old did not mind being poor. He took no pride in his achievements. He made no plans. Thus, he
could commit an error and did not regret it. He could succeed without being proud. Thus, he could climb
mountains without fear, enter water without getting wet, and pass through fire unscathed. This is the
knowledge that leads to Tao.
The true human of old slept without dreaming and woke without anxiety. His food was plain, and his breath
was deep. For the breath of the true human rose up from his heels while the breath of common men rise
from their throats. (from Chuang Tzu, Inner Chapters)
People tend to have many ideas and anxiety of various sorts, constantly moving here and there, seemingly
without any end, even when they are in sleep. So truly, to be quiet internally within for a time may be quite
difficult for most common people. Yet to truly gain internal quietude and inner peace is a treasure sought
after by many far and wide.
We find there are many methods teaching how to fall into inner quietude and people can find them in the
books handed down by the ancient true humans of China. In the book of Chang Tzu, people can find one
meditation method which is called Heart-Mind Fasting, which is an excellent way to meditate and gain
entrance into inner quietude.
During this practice, people may choose to sit cross legged on a cushion, or sit high up on some soft blanket
or sit in chair with legs touching the ground and the back straight, tongue touching the roof of the hard
palate, teeth lightly touching, breathing in and out naturally through the nose.
2. Practice natural celibacy or have healthy sex every 10 or 15 days. Do not contact or have interest
in sexual materials like books, TV show, or the like.
3. Eat mostly vegetable food of moderate flavor, no ice drinks, no spice or strong flavor. Lead a
peaceful, natural and quiet life.
4. Do not take much Western medicine, drugs, alcohol, chemical additives, or unnatural things.
First, please concentrate your inner attention into the Lower Dantian and gradually rid yourself of stray
ideas. Fall into a deep quiet state naturally. Please remember to be free of all stray thoughts from within; this
is a very important starting point. Let the back be straight, tongue touching the roof of the hard palate, teeth
lightly touching, breathing in and out naturally through the nose. Let the in-breath be drawn deep into the
Dantian and let the out-breath flow out from the Dantian -- all quite naturally without strong effort or concern.
The Lower Dantian (Tan Tien) is located in the empty space below the navel in the middle place between
the kidney and navel -- a sphere of around 3.8 cm. Let the internal vision gaze upon that place. Let golden
virtue begin to grow within, releasing all negative qualities and deeply relaxing the body.
Second, slowly and quietly use the inner power of the "ears" to "listen" to the breathing sounds via the nose
or lung or respiratory track -- follow and find the true breath. In the beginning people may have some
consciousness of the whereabouts of the nose, lung, respiratory track or the in-and-out pattern of the breath.
But later let this consciousness come and go in its own way and never interfere, never pay it any mind,
slowly falling into a state which is gradually free of any artificial consciousness. Hence, it is a gradual
process to fall into a such a natural state that is little by little free of any trace of human consciousness. Let
the listening force and the breathing power combine together slowly, naturally and quietly. Perhaps the
breathing may be slow, may be quick, may become louder, and may change to a feeble nature. Never pay
attention to "its" variance. You will gradually find that the listening force combines with breathing to form one
harmonious unity. Continue to meditate in this state.
Third, at the beginning phase, people may still retain the ability to discern which is listening and which is
breathing. But later on with practice, the practitioner may fall into a deep state without any consciousness,
not knowing which or what is the corporeal body and which is the outside environment, the listening ability
seems to come to a stop. It truly seems like the heart-mind contained in the breathing is listening to the
breathing contained in the heart-mind and the barrier which formally existed between the heart-mind and
breathing seems to disappear and they meld completely, merging to form one harmonious unity.
Fourth, such a state comes to a complete standstill state, which is free of any consciousness whatsoever
and the heart-mind and breathing forms a harmonious union, becoming one without any division of form.
During this experience, people may seem to "feel" that all comes to a complete and constant standstill,
nothing in motion, nothing coming, nothing going, for one does not know how long, time and space
disappear, resting in complete emptiness.