Taoist Theory andPractice of Internal Alchemy

We find ourselves in a condition where desire and ideas persist….Disabling the natural flow and development…………Much like a sky filled with cloud……….

We should always strive to clean our heart of all desires and passions.

Seeking to find the True Heart.

Our world is much like a bubble; we look at it and it seems real.

Yet it is just a reflection.

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.

This realm is much like the reflection on a bubble.We look at it and it seems real; but it is just nothing more than an illusory reflection.

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.

One may ask, "How to gain this state of True Heart?"

There lies an ancient method of self practice left behind by the True Humans of the Traditions of Tao termed "Tan Tao" – or "Way of Cultivating the Golden Elixir"

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.

Jing is transformed into Qi.Qi is transformed into Shen.Shen is transformed into Emptiness.Emptiness is transformed into Tao.

The Wayfarer Will to Learn Emptiness once spoke……When you reflect that the Heavens can incessantly exert themselves simply by depending on the emptiness, you can easily understand that by continuously exerting itself to remain still and empty your Heart will be able to encompass all that the Heavens have ever been, are or will be since all sights and visions are nothing but your Heart. 　 Knowing that through stillness the Earth can burden itself with so many things always striving to satisfy their "desires" you can quickly comprehend that if your body constantly remains still you can respond to all things, for you are a universe in miniature. Thus, letting your Heart follow the example of the Heavens you will become emptier and emptier. Allowing your physical form to follow the example of the Earth you will fall deeper and deeper into the depths of stillness. 　When this state has been maintained long enough, divinity will arise, coming forth from the Mysterious Pass, the very center of the Heavens and the Earth and the point at which the Great Unification takes up residence.

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.

Ride Upon the Wind to arrive at the door.Open the Door.

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.

Combination of the Heart-Mind and Breathing – True Dual Cultivation.

In listening, one must never discriminate. 　

Never question what it is, or where it comes from.

Fasting of the Heart-Mind……….

The power of the two ears form a one, listening gently and naturally with no strong ideas.

Find who issues such a sound.Welcome it.Meet it.Combine with it.Meditate in silence and stillness.

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. 　

Continue the practice………

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.

We may think of it as such:

Heart-Mind = Innate Nature

Corporeal Body = Life Force

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. 　

Gaining a combination of the two into one.

Does the Heart-Mind contain the Corporeal Body or does the Corporeal Body contain the Heart-Mind?

They are unified and form a oneness.

With resolute practice, one may truly understand this meaning.

What are the manifestations of this thing we term our Innate Nature?

We may term them the Five Virtues.

1. Benevolence2. Righteousness3. Social Harmony

4. Enlightened Wisdom5. Trust Worthiness

Our Innate Nature is the background of the Heart-Mind.

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.

Earth – 5 – True Intention / Mind WillWood – 3 – Innate NatureFire – 2 – ShenWater – 1 – JingMetal – 4 – Disposition

The Three Families Will Meet Together.

Four combines with One – This is the meeting between Metal and Water – Jing & Disposition.

Three combines with Two – This is the meeting between Wood and Fire – Innate Nature & Shen.

At last the Three Fives will meet together to form a one; without any difference - a complete unification.

Innate Nature is the master of our Heart / Mind.Heart / Mind acts as the residential house for the Shen.

Metal Water Fire Earth Wood

White Black Red Yellow Green

Earthly Four Heavenly One Earthly Two Heavenly Five Heavenly Three

4 / 9 1 / 6 2 / 7 5 / 10 3 / 8Dui Trigram Kan Trigram Li Trigram Kun Trigram Zhen Trigram

Young Daughter Middle Boy Middle Girl Mother Old Son

White Tiger Black Turtle Red Phoenix Yellow Ox Green Dragon

White Gold Black Lead Red Snow True Earth Wood LiquidGrey

Old ManRen

OldnessCourierin Red

Yellow Matchmaker / Yellow Court

Girl in Green / Jade Rabbit

Venus Mercury Mars Saturn Jupiter

Autumn Winter Summer Turning of Seasons Spring

Righteousness Enlightened Wisdom Social Harmony Trust worthiness Benevolence

West North South Center East

All refer toDisposition

All refer toJing

All refer toShen

All refer toTrue Intention& Mind-Will

All refer toInnate Nature

Jing is the master of the Corporeal Body.Disposition attaches itself to the Corporeal Body.

Three Roots

1. Disposition / Jing – Corporeal Body 2. Mind Will – True Intention 3. Shen / Innate Nature – Heart / Mind

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

Combine the Heart-Mind and Corporeality.

Reach the very root of destiny.

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.

We find we have many ideas concerning the awareness of the body.

Lose all awareness of the body and corporeality.

The subtlety of nature lies in knowing.

How does this subtlety come into being?

From not knowing.

The knowledge from not knowing is the ultimate doctrine of nature.

The thing of motion remains in a motionless state; it will give rise to shade and shadow – something mystical will come forth.

Sound gives rise to an echo.

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.

Mind follows the example of Earth.Earth follows the example of Heaven.Heaven follows the example of Tao.Tao follows the example of nature.

Follow the superficial pattern of Earth………

The sky is so clear, there are no clouds flowing.Looking down it is so quiet, expanding without limit,Lucid…..Within it, a wave of Qi begins to circulate.

Our awareness is our Heart-Mind.The mountain is my Heart-Mind.This space is my Heart-Mind.We are like a fish swimming in the ocean of our Heart-Mind.

Emptiness is form - Form is emptiness……

Firing Process

Jing transforms to Qi.

Qi transforms to Shen.Planting, harvesting, refining and storing.

Condensation of Shen.Crystallization of Shen.

Innate Nature is the master of our Heart-Mind.

Innate Nature is the Shen that lies before our Heart-Mind.

We must work to transform the Shen into Emptiness.

Subdue the ego, reaching the very root of all.

Gaining absolute independence.

When we reach our True Innate Nature, we have finally gained absolute independence.

When there is ego, there is existence.When there is no ego, there is no existence.Only emptiness can accommodate everything.We shall gain the wisdom to embody the equality of everything.Great compassion for all shall arise.

Emptiness still contains existence.We must then break the emptiness into pieces.We may then be rid of the affliction of hindrance.We shall be rid of the affliction of the known.Entering into the purified state; a completely unsullied state.

The He Drawing

Harmony of the Four Symbols…...Obscure and elusive……Wu Wei state……..Operation free of any artificiality……….Returning to the Center and keeping to the One…….

The He Drawing is a very ancient symbolic presentation of our True Original Nature; the Before Heaven State.

From a simplistic view, we may think of it as waves of Qi circulating in a harmonious, clockwise circulation – a situation where all the Pre-Heaven elements dominate – a symbolic presentation of our Original Innate Nature.

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 fail to transmute something that has no 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.

We may explain some aspects of the He Drawing symbols here:

Heaven 1 Ren Water Primeval Jing Enlightened WisdomHeaven 3 Jia Wood Primeval Nature BenevolenceHeaven 5 Wu Earth Primeval Qi Trustworthiness / True IntentionHeaven 7 Bing Fire Primeval Shen Social HarmonyHeaven 9 Geng Metal Primeval Disposition Righteousness

These above aspects we term - The Five Primevals.

Earth 2 Ding Fire Cognitive Shen Clever / EnjoymentEarth 4 Xin Metal Po Evil / AngryEarth 6 Gui Water Turbid Jing Delusion / SorrowEarth 8 Yi Wood Hun Joy / Goodness

Earth 10 Ji Earth Deluded Thought Desire

The above aspects we term – The Five Thieves.

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).

As one Yang is conquered, it changes to its corresponding Yin Element – moving in a counterclockwise fashion – Yin Earth (Deluded Thoughts and Desire) conquers Yang Water (Enlightened Wisdom), and it transforms into Yin Water (Delusion and Sorrow); then the Yin Water is able to conquer the Yang Fire (Social Harmony).　This circulation of dominant Yin Elements continues on, as finally the Yin Wood will continue to conquer the Yang Earth, allowing the deluded thoughts and desires to dominate once again and continue the cycle of suppression of Yang and dominance of Yin Elements.

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.

Reversal of the course - Return to the Original Innate Nature

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 levelOf 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?

~Revealing the Tao Te Ching by Hu Xuezhi

The Wayfarer Will to Learn Emptiness once spoke……

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.

Yet this is not the end at all!

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.

Yet this is not the end at all!

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.

Taoist Internal Alchemy Theory and Practice

The Wayfarer Will to Learn Emptiness once spoke..............

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.

At noontime, he would hang his gourd into the branches; jumping into it he would sleep; jumping out of it at sunset.

A man named Fei Chang Feng observed this and thought it was an amazingand marvelous skill. He asked the old man sincerely to teach him this art, offering him many gifts.

The old man ignored him, and gave no answer.A second time Fei Chang came bearing gifts.The old man still gave no answer.

After six times of Fei Chang coming and bearing gifts, the old man agreed to teach him his art.

"Please come back at midnight when there are no people around, and all is still and quiet," the old man said.

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.

Learning the skill of a man hiding in his own gourd…….

Destiny is controlled by an external source.

Why is this so?

Because we depend upon the breathing and can not do without it.

I have a destiny, because I depend on something else; something outside.

You are not the master of your own destiny.

Stillness……… a quiet Heart-Mind.

Mind follows the example of Earth.

Earth follows the example of Heaven.

Heaven follows the example of Nature.

Follow the superficial pattern of Earth………….

During the act of meditation…………

Sky is so clear, there is no cloud flowing, looking down it is so quiet, expanding without limit, lucid……..

Within it a wave of Qi begins to circulate……….

Something in it begins to move……..

The Qi begins to move……………

Great Voidness……….

In the Chaos the boundary between the interior and the exterior disappears……..

A Great Harmonious state……..

Something up and something down disappears…….

From the differentiated realm, I fall into undifferentiated cessation meditation concentration………

From this undifferentiated state I can present differentiated forms – there are nine…..

Nurture the Infant……..

Present the Ancestral Origin that reemerged……..

Free of any artificiality……..

In compliance with all…………

I become everything and follow the natural law; free of any relationships…..

Break the emptiness into pieces…….

Empty awareness of our existence……

Only when the body is weightless can it fly………

When we empty the existence of our corporeal body we can fly……..

When we become weightless we can fly very high…..

Empty, empty continuously, then I can fly……….

Empty the awareness of our existence of the Corporeal Body and Heart-Mind……

Empty your body……..

Something nonexistent can be made use of…..

Empty your consciousness……

Outside and inside becomes one………

There is a god responsible for your sight…..

There is a god responsible for your hearing…..

There is a god responsible for each of your sense organs…….

Practice to transmute egoism…..

If you conquer egoism you may embody Equality Wisdom.

Gain equality of self and others.

Undifferentiated………

Transform egoism into Equality Wisdom……

Gain Affirmation to Dharma……

First there was Affirmation to Self……..

Second there is attachment to all……..

Gaining Great Wisdom …..

Gaining Great Compassion……

Everything is my brother and sister………

Where is my Primeval Nature?

One Arrow Pierces through Nine Layers of the Steel Drum

Desire Realm ~

All consciousness is subject to the desire for food, sex and sleep.

Form Realm ~

Desire is subdued.

All is still subject to form.

Materiality.

Formless Realm ~

Materiality is transcended.

Physical body is transformed.

Change.

As we journey through the Formless Realm ~

First there is the awareness of limitlessness of emptiness.

Second there is the awareness of limitlessness of consciousness.

Third there is the awareness of limitlessness of thoughtlessness.

Forth there is the awareness of limitlessness of neither thoughtlessness nor non-thoughtlessness.

There is something called True Intention.

Cessation concentration……

Take residence in the Mysterious Pass……….

Let the Small Waterwheel run itself naturally……..

Do not interfere………

Gaining a response from the genital organ is the sign; Yang Qi is arriving………

Pay no attention to it……..

Do not deploy the Mind-Will…..

How to Harvest……?

By not Harvesting……..!

You must use forgetfulness……..

Combine the Heart-Mind with Breathing………

A Compounding Process of Qi and Shen………

Then you shall reach the State of Equality Wisdom……….

Heart-Mind Combines with Outside…….

There is no difference with anything……….

Harmonize……

Synthesize………

Rest in the Empty Place……

Build Qi in the Dantian……

When it is enough, we let it circulate naturally in the Water Wheel…….

Combine Heart-Mind and Breathing……..

Combination of Qi and Shen…….

White Cloud Flowing upward and honey dew moistens everywhere; nourishing everything. ~ Lu Dong Bin

I practice without intermission.

Water and rain come up continuously.

Like something moving in the spring wet land.

Once before it was frozen with ice, but it began to melt with no sound……

From my head….

It flows to my feet…..

Then it turns and rises again……..

Coming in and going out……..

There is no limitation……

Everything is in a harmonized state…..

~ Chan Tong Qi

The body is a miniature Universe…..

Get rid of awareness of body…..

Become empty enough……..

When the corporeal body is empty, it shall be on par with emptiness…..

Heart-Mind is void….

These shall provide the proper conditions for True Yang to come….

These conditions become the abode for True Yang….

The different layers of emptiness that exist contain different Qi…….

The corresponding emptiness of the body will attract the corresponding Qi….

Cultivate Innate Nature and Life Force together…….

Innate Nature – Heart-Mind

Life Force – Corporeal Body

Does the body contain the Heart-Mind?

Does the Heart-Mind contain the body?

Transcend corporeality to gain Oneness of Heart-Mind and body.

An Undifferentiated State…..

In stillness the Jing shall be secured……

As Yang Qi comes, the corporeal body can be transformed…..

Return to the Root and all things become synthesized.

An Undifferentiated State……..

I wait until a little bit is subdued.

Throughout my corporeal body it is nothing but springtime.

One piece of the white cloud is followed by one whiff of fragrance.

One time of rain is followed by one time of freshness.

All the whole day I am like a drunken man.

I take care of the springtime in my body.

All Yin Elements are peeled off until there is nothing…

~ Chan San Feng

To have the same Te as Heaven and Earth.

To have the same operation as the four seasons.

To have the same fortune as the celestials and phantoms.

I use my corporeal body to imitate the operation of Heaven and Earth.

To be on a par with Heaven and Earth.

Synthesize with the True Heaven and Earth.

Shine over the Dantian like the Sun.

Extinguish the Deluded Heart-Mind.

Yet, persist to continue shinning over the Heart-Mind.

Yes, perhaps even having the idea to Meditate is Deluded Thoughts……..

No Discrimination……..

No Affirmation……..

No Attachment……

True Heart Mind is Emptiness and Nothingness…..

Extreme Nothingness and Emptiness contains Extreme Reality….

Such a real thing that exists in the Nothingness is called the Great Unification.

What is this thing?

Primeval Qi……

No response equals no awareness of self….

Acquired disposition, viewpoint, ideas, all reach a complete cessation……

Meditate……

Gradually the Shen and Qi combine……

Then we reach a cessation state of concentration…..

Jing is full – no desire for sex.

Qi is full – no desire for food.

Shen is full – no desire for sleep.

Listen……….

Birds fly…….

How to fly………..

No selfishness under my claws………

No traces…….

No discrimination…….

Why fly…..?

To return home….

Where is home………?

Cessation concentration……..

Everything seems to stop suddenly…..

Flying home to the Mysterious Pass………

Flying to what……..?

My Original Face………..

To sail across a river, I need a raft……..

When I reach the shore I will say goodbye to the raft….

Fall into emptiness…….

All things take their own course………

I never interfere………

When the tide arise…….

I listen……….

As the tide withdraws………

I follow and fall into emptiness……..

Empty all awareness of my existence……

Cultivate………

First one must pass through 100 days of Laying Foundation.

Then we have 10 months of nurturing.

After this we must spend 7 days going through the Great Pass.

Then there is 3 years to Grow the Infant.

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.

Nothing should be done to an extreme; all should be natural and in harmony.

There are three qualities that must be understood:

Post Heaven –

We are born.

We are created.

We are manipulated.

This is our acquired or conditioned state.

Pre Heaven –

Before we acquire form.

We are born, yet before creation.

Existing in a very different way.

Pre-Pre Heaven………..

We may think as such…..

Jing – is in the Post Heaven State.

Qi – is in the Pre Heaven State.

Shen – is in the Pre-Pre Heaven State.

Transform Jing to Qi.

Transform Qi to Shen.

Transform Shen to Void.

Transform Void to Tao.

Jing is the very foundation.

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 the process.

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.

Build up the Qi.

Whole body becomes warm.

Feeling wonderful…

In the emptiness there is an ocean.

The roaring sound comes and roars strongly like a tide or an ocean.

Coming and receding………

Listening is important at this stage and you must stop the gazing………

In listening you must never discriminate.

Never question what it is or where it comes from.

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.

This is the Outside Yang Medicinal Substance – the External Medicine.

When you feel hot, the Yang Qi has come into the body.

The timing process…..

~ Quiet and Peaceful.

~ Concentration.

~ Forgetfulness.

~ Cessation.

When the Yang Qi comes, there will be a small sound that will grow.

It is a roaring sound……..

First they come to Hui Yin.

Then they will knock at Ming Men.

Then the weapon will arise and show its vigor.

By Listening, the Kan and Li naturally have their Intercourse.

The Intercourse takes place in the Emptiness.

You must keep the Water Pure.

How to do this?

Never turn the mind, never look at what takes place.

Fall into forgetfulness……..

In the Taoism Doctrine this is termed – Bathing.

A period of resting…….

There will be vibration from the back……..

Hot………

A cool feeling falling down the front……..

Numbness…….

Crispness………

Then falling into a deep emptiness for how long one does not know………

This is one True Cycle of the Water Wheel…….

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.

What is this combination?

Falling into Emptiness……..

This purpose is to Recover……..

Recover what…….?

Return to the State of a New Born Baby……..

As the Yang Qi becomes full, there will be the sign of Three Flashes of Light…….

At this stage when the Roaring Sound comes, I stop listening……

How?

Fall into Forgetfulness……

The Foundation has been Laid……….

Begin the Stage of Nurturing………

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?

Have the Qi give arise to Shen, naturally and slowly….

Put the Yang Qi into the Cauldron and take care of it.

This is called, Internal Elixir.

As you meditate, the Internal Light will become bright and shine into vastness.

Medicinal Substance – Shen

Fire – True Intention / Sincere Intention.

Cauldron – Qi

Empty the awareness of the Corporeal Body.

In Practice there is truly only Concentration and Emptiness.

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.

When you gain enough Yang Qi, it becomes like a pill.

It is in the Lower Dantian, but this is in no way related to the Corporeal Body.

Concentration is Fire.

Forgetfulness is Water.

Yet perhaps in different circumstances, we may use different terms………

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.

The Black can be termed – Lead – and is the Qi.

The White can be termed - Mercury – and is the Shen.

The Shen embraces the Qi and the Qi embraces the Shen.

Slowly this will become more and more White, while the Black will slowly disappear.

Like the hard rice that is cooked in water……..

Is the water still there, and how about the hard rice?

The two have combined to become something else……..

My nature is at one with all……

All is equal and there is no difference.

When there is only a Powerful Light, an Enduring Brightness, hanging in the Emptiness……

The True Primeval Nature has come on the scene…….

Continuing to fall into the Deep and Vast Emptiness…….

As one passes from this stage there will be signs that present themselves……

The eyes, skin and whole body will feel as if shaking……..

The Kidney area becomes hot……..

Within the Inside Realm, one will see a red ball that is moving up and down…….

From behind, it will feel as if a big wind is blowing……..

It will seem as if there is a light that bursts from the eyes……..

The nostrils will feel as if they are blocked……….

Something is going in and out………

This is the time when the Adept must prepare for the Journey of 7 Days Through the Great Pass.

The Red Ball will rise up……..

Never view it or attach to anything……….

The Red Ball will then fall into the Lower Dantian and naturally pass through Hui Yin, rise to the tailbone and Coccyx Pass.

Within the Coccyx Pass there are three streams or roots…….

Each may be thought of as a stream or root of Jing, Qi and Shen.

These three will combine to form a One; a Magical State.

The Red Ball will then arise up the spine; the whole body will become very hot……

Chan San Feng once said ~

The whole body becomes free of wrinkles, like a young baby.

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…….

Magical Powers will present themselves……

During this stage the whole body is like a corpse….

Materiality is transcended……..

Do not be concerned……

Nature knows what to do…..

The First Day is so painful…..

Like a hot fire…….

There is a vibration and it seems every cell is shouting forth….

Day two is more pain and suffering……

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……

Pay Them All No Attention…………..

After this event many Heavenly Beings and Earthly Demons will come forth……

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….

This is the recordings carried by the Hun…..

Then it will continue and even older and more ancient lifetimes will present themselves….

Till you reach back to the very beginning……

You may then know where you truly come from……..

You may know who you truly are………..

At this stage the past, future, and present totally disappear……..

No concept of any form or reference of time…..

Never pay any attention to any of these things……..

Cleaning away the shadows……….

Shadows are transformed………..

Then the Cognitive Shen will combine with Primeval Nature……

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.

The Lower Dantian and Middle Dantian form a one…….

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…….

Naturally Heart Enlightenment takes shape.

~ Inner organs and bowels become clear before your inner-vision.

~ Outside features of a person are visible from the inside.

~ Commune with spirit. Anything that may happen in the future, you shall know.

~ View many different region and realms.

~ Hear things far off naturally.

~ Heavenly Divination shall arise, and one may know all things.

~ Commune with all hearts. Knowing all things within ones heart.

Nurture the Infant of the True Self.

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…….

Nine Years of Breaking the Emptiness into Pieces……..

Change the body into light…….

The corporeal body shall turn into a fine dust…….

At this stage you may have endless incarnation bodies……….

Transcending all limitations imposed upon by this material realm, and the endless cycle of birth and death……..

There is endless sand in the Ganges River……

Everything is myself, myself is everything…..

Ultimate Nirvana……..

Theory and Doctrine of Yin and Yang

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.

AlienationYin 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 AspectYin 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.

Yin Yang Doctrine within Taoism The Yin and Yang concept is very simple. Yet it is quite difficult to understand it in a deep manner.　The concept is derived from the experiences gained by practitioners engaged in the pursuit of Union with Tao. The Yin and Yang interactions that occur in our daily life lie within the logic of our common sense. The successful practice of Yin and Yang in life leads to a great state of harmony. This is the basis of good health and as such is maintained by the Qi, which is both physical and moral. The concept of Yin and Yang is thus the cornerstone of dialectics in Chinese philosophy.

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.

The Dialectics of the Qi The Canon of Internal Medicine assigned different domains and substances to Yin and Yang. "Heaven is Yang, the Earth Yin, the Sun is Yang, the Moon Yin," "Yin is internal to preserve Yang, Yang is external to utilize Yin." "Water is Yin, fire is Yang." The structural substance of life is Yin and the functional activity is Yang. "Yin and Yang are the Tao of Heaven and Earth, the principles of all things, the parents of all transformations, the origin of life and death. The interactions of Yin and Yang include the dialectic of not only the unification of opposites but also the complimenting aspect of opposites.

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 TheoryQi -- 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) WarmingQi, 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.

4. Basic Patterns of Qi's Movement Qi flows throughout the whole body because of its strength and vigor. The movement of Qi is called Mechanism of Qi, which can be generalized as four aspects: ascending, descending, entering and exiting movements, which are based on directions. Ascending refers to the upward movement of Qi from a lower area; descending means the downward flow of Qi from an upper area. Exiting means the outward movement of Qi, and entry indicates the inward movement of Qi. Although the activities of the human body are multiple, they can all be summarized as these four aspects. For example, the dispersing effect of the Lung is a manifestation of the exit and ascent of Qi, while its descending effect is a manifestation of the descending and entering movements 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.

Eight Cognitive Shen,Six Sense Organs, Congenital Nature, and the False Heartby Teacher Hu Xuezhi

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 TaoYuQing Realm, ShangQing Realm, TaiQing Realmby Teacher Hu Xuezhi

Chapter 35 of the Tao Te Chingholds the following message:Whoever holds persistently to the Tao,Shall become the one to whom all things under Heaven return.Returning to it but receiving no direction, all things shall live in happiness and peace.Music and good food can stop the passersby temporarily.But Tao, when tasted, is free of any flavor,When looked into, is beyond the thorough perception,When listened to, is beyond the thorough appreciation, When utilized, is beyond exhaustion.

The polarization of Tao brings about the emblematic presentation, thus coming out with YuQing (Jade Clarity) Realm, then ShangQing (Supreme Clarity) Realm, and then TaiQing (Ultimate Clarity) Realm.

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 EternityOnce 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 theSilk 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 PracticeAfter 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.

Diagram of Inner Universeof the Human BodyThis diagram is very important in the Tao practice and the study of Internal Alchemy. It is a pair to the Xiu Zhen Painting -- or Tao Pursuing Methods Chart

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.

Tao Pursuing Methods. The Xiu Zhen Tu Chart.

The Xiu Zhen Tu or The Tao Pursuing Methods Chart is a companion chart to the Chart of the Inner Universe

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 MeditationIf 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.

Prerequisites for success of this practice:

1. Persist in the practice every day, 30 to 60 minutes each time, one to three times every day. Continue the practice daily without any intermission.

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.

5. Do not have strong emotional changes or reactions.

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.

Continue the practice………….

Three Tan Tien (Dantian) Lower Elixir Field / Middle Tan Tien / Upper Tan Tien