Daoist Meditation Lesson One: The Breath

Posted on August 31, 2012

Lesson One of Nine Lessons on Daoist Meditation: Basic body alignments and aa!eness
of t"e b!eat" in Daoist Meditation#
The Importance of the Breath
B!eat"ing $is% life# &"ile e can su!'i'e fo! days it"out eating, d!in(ing o! slee)ing, e
cannot li'e fo! mo!e t"an a fe minutes it"out b!eat"ing# Most of us )ay attention to "at
e eat and d!in(# &e a!e aa!e of "o food affects ou! )"ysical and mental ell*being, yet
e tend to ta(e b!eat"ing fo! g!anted# +es)i!ation is one of t"e body,s most basic !"yt"ms#
-"is is "y b!eat"ing e.e!cises can "a'e )!ofound effects, bot" )"ysical and )syc"ological,
on t"e enti!e "uman o!ganism# Paying attention to ou! b!eat" is as im)o!tant as
/incom)lete0
Daoist Meditation Lesson 2: Kidney Breathing, Qi & Dan Tian
Posted on 1e)tembe! 22, 2012
&e use t"e dia)"!agm e'e!y time e b!eat"e, so "y ma(e a big deal about dia)"!agmatic
b!eat"ing2 3n t"ese lessons and in gene!al, t"e te!m $dia)"!agmatic b!eat"ing% 4 "at t"e
5"inese call 6Dantian B!eat"ing, o! sim)ly, $7idney B!eat"ing% 4 !efe!s to letting t"e
loe! abdomen e.)and on in"alation, and cont!act slig"tly on e."alation#
What is Kidney Diaphragmatic! Breathing"
Letting t"e loe! abdomen e.)and and cont!act !esults in b!eat"ing t"at is slo and dee)#
&"y is t"is im)o!tant2 Many of us )!ima!ily use only t"e to) )a!t of t"e dia)"!agm and
lungs to b!eat"e# -"is !esult in s"allo c"est b!eat"ing, b!eat"ing "ic" does not fully
utili8e dia)"!agm, t"e muscles of t"e !ibcage, t"e u))e! bac( and t"e dee) bac( muscles 4
all of "ic" "a'e attac"ments to t"e dia)"!agm# -"e !ic"est blood flo and )e!fusion of
o.ygen occu!s in t"e loe! lungs# 3f ai!flo to t"is a!ea is not o)timal, t"en )e!fusion of
o.ygen into t"e blood is !educed 91:# Only by 'entilating t"e loe! lungs can e o)timi8e
t"e flo of o.ygen to t"e cells#
-"e dia)"!agm is a st!ong dome*s"a)ed muscle t"at di'ides t"e c"est ca'ity f!om t"e
abdominal ca'ity# As e sa in Lesson 1, many of ou! inte!nal o!gans "a'e di!ect o!
indi!ect attac"ments to t"e dia)"!agm, so t"at its mo'ement in b!eat"ing di!ectly effects t"e
/incom)lete0
Daoist Meditation Lesson Three Theory: Q#ieting the Mind & $athering
the Qi
Posted on Octobe! 2;, 2012
5ontents 9"ide:
1 <i=B!eat", -"oug"t and >motion
2 O!de!ing t"e Mind ? @at"e!ing t"e <i
3 1tillness, Aa!mony ? >ngagement
; Aolding Bast to -"e $One%
C -"e 3nadeDuacy of &o!ds
E Notes:
F Gou mig"t be inte!ested in:
Lesson -"!ee of Nine Lessons on Daoist Meditation -"eo!y: Q#ieting the Mind and
$athering the Qi%
&"en obse!'ing t"e b!eat" in Lesson One and Lesson -o, you may "a'e noticed t"at t"e
mind "as a tendency to ande!# Pe!"a)s a numbe! of b!eat"s )assed it"out you noticing#
3n t"is lesson e ill o!( it" t"e mind and t"e b!eat" toget"e!# Ou! )!actice ill be
aided by unde!standing t"e !elations"i) of t"e mind and t"e Qi/Breath.
Qi&Breath, Tho#ght and 'motion
>'e!y mo'ement of t"e mind is a mo'ement of t"e Qi/Breath. 3n 5"inese medicine, t"e
Qi/Breath is t"e sou!ce of all mo'ement t!ansfo!mation and c"ange bot" inside t"e "uman
body and in t"e o!ld a!ound us# -"is means t"at Qi/Breath is not only intimately
connected to t"e mo'ement in"e!ent in )"ysical )!ocesses, but it is also di!ectly connected
to ou! e'e!y t"oug"t and emotion# 3n lesson to e sa "o atmos)"e!ic c"anges a!e
desc!ibed as mo'ements and t!ansfo!mations of t"e Qi/Breaths of Aea'en and >a!t".
1imila!ly t"e emotions a!e unde!stood to be obse!'able e.)!essions of t"e mo'ements of
t"e Qi/Breath it"in us#
3n 5"inese t"oug"t, ange! is t"e Qi/Breath !us"ing u)a!d suddenly# 3f t"e!e is no outlet
fo! t"is mo'ement, if it is bloc(ed o! !e)!essed, ange! can be e.)!essed o! e.)e!ienced as
f!ust!ation /i#e# ange! di!ected ina!d o! dona!d0# 1imila!ly fea! is a dona!d
mo'ement of t"e Qi/Breath# -"is dona!d mo'ement em)ties t"e "ea!t c!eating timidity
o! e'en te!!o!# -e!!o! is sometimes accom)anied by an in'olunta!y disc"a!ge of u!ine o!
feces /a sign of t"e !a)id dona!d mo'ement of t"e Qi/Breath0# 3n 5"inese medicine t"e
emotions a!e conside!ed to be t"e inte!nal causes of disease# By fi.ating on ce!tain t"oug"ts
and emotions !at"e! t"an e.)e!iencing t"em and letting t"em mo'e t"!oug" us in an
a))!o)!iate and seamless ay, t"e Qi/Breath can become imbalanced c!eating )"ysical
illness#
3t may seem st!ange to define emotions in te!ms of mo'ement of t"e Qi/Breath, yet t"ese
mo'ements, alt"oug" sometimes subtle, a!e easily )e!cei'ed# 3magine somet"ing t"at
ma(es you ang!y and fully let you!self fully engage it" t"at ange!# &"at do you feel
inside t"e body2 -"e!e is usually some feeling of fullness o! tension in t"e u))e! body * 3t
may manifest as sensation of "eat o! tension in t"e "ead and c"est, o! an u)a!d su!ge of
ene!gy o! blood to t"e "ead# -"e!e may be tension in t"e nec( and you! face may e'en get
!ed# No imagine somet"ing sad, o! somet"ing t"at ma(es you sad you may notice a
tig"tness in t"e c"est accom)anied by a an em)tiness 4 a (ind of "ollo feeling inside t"e
c"est# Gou! b!eat" may become s"alloe! and mo!e !est!ained# 1adness and melanc"oly
)!e'ent t"e no!mal mo'ement of Qi/Breath so t"at it stagnates and feels "ollo !at"e! t"an
'ib!ant and full#
Qi/Breath is ou! connection it" t"e outside o!ld# &e e.)e!ience ot"e! "uman beings and
t"e outside o!ld t"!oug" t"e Qi/Breath# -"e )!oblem lies in t"is inte!action of t"e
Qi/Breath and t"e senses it" t"e outside o!ld# By obsessing o! fi.ating on t"ings in t"e
o!ld, by inte!acting it" t"e o!ld on t"e basis of a))etites, desi!es emotions and
intellectual distinctions, e can u)set t"e inte!nal balance and dissi)ate essence and
Qi/Breath. 3n Daoism, "uman beings a!e 'isuali8ed as being beteen "ea'en and ea!t"#
Auman beings a!e at cente! of t"e )ole "ic" ca!!ies 'ib!ations beteen Aea'en and >a!t"
4 t"e Qi/Breath of Aea'en and Qi/Breath of ea!t": t"e!efo!e ou! Qi/Breath inte!acts it"
t"e Qi/Breath of Aea'en and t"e Qi/Breath of >a!t"#
3t is im)o!tant to unde!stand t"at in -aoist meditation, $Aea'en% does not !efe! to t"e
Hudeo*5"!istian notion of "ea'en# +at"e! it is a natu!al o)e!ating system, an all*
encom)assing o!ganic system t"at go'e!ns e'e!yt"ing# >a!t" in tu!n !es)onds, !eali8ing
Aea'en,s initiating, c!eati'e )oe!#
3n t"ei! e.cellent e.)lo!ation into "ealt" and )syc"ology in 5"inese medicine, The Seven
Emotions, 5laude La!!e and >lisabet" +oc"at de La Iallee, li(en man to a t!ee g!oing out
of t"e ea!t" and !eac"ing u) to "ea'en:
On the trunk of the tree and the great branches there are a lot of little holes or cavities, and
when the wind blows it enters all these cavities and during a tempest ou can hear the
sound of the resonances inside the wood of the tree and the noise made b the branches,
after a while, the wind calms itself and the tree returns to a kind of emptiness without an
noise. This is what is called earthl music, which is !ust music coming through openings
and cavities. This is an important point because emotions are alwas reactions to the world
outside b one"s inner vitalit. #t is natural and normal that there are tempests and
hurricanes and little showers and great winds, and after that no wind at all, or !ust a ver
light rain. The onl thing for this tree is to be able to bend with the wind, to follow the
violence of the wind in its manifestations and after to come back to a calm, motionless
state. This is !ust an e$ample of the ver general use of the human emotions. #t is normal
for a man between heaven and earth to have stimulations and emotions and sometimes to
be ver deepl moved b them. But the important thing is to able to restore the balance,
and the calm emptiness through all the passages of vitalit.91:
Ordering the Mind & $athering the Qi
O!de!ing t"e Qi/Breath it" t"e mind=intention /%i0 is a t"e ay t"at one begins to lea!n to
"a!moni8e t"e emotions and )!ese!'e t"e 'ital Qi# J"uang Ji ad'ises us to let t"e mind
$fast% in o!de! to e.)e!ience t"is calm em)tiness# The &ao gathers in emptiness alone.
Emptiness is the fasting of the mind.92: Qi/Breath is em)ty, it"out mate!ial fo!m, so it
gat"e!s in em)tiness and stillness# -"e gene!ati'e fo!ce /Hing0 t!ansfo!ms into Qi/Breath
"en t"e body is motionless and 'itality c"anges into s)i!it "en t"e "ea!t is unsti!!ed#93:
3n stillness one can "a!moni8e one,s Qi/Breath it" t"e cosmic Qi/Breath# $Basting t"e
mind% is a ay to gat"e! t"e Qi/Breath as o))osed to dissi)ating it by fi.ating on t"ings in
t"e outside o!ld#
J"uang Ji tells us t"e sto!y of Du(e Auan "o sa a g"ost "en "unting in a ma!s"# &"en
"e !etu!ned "ome t"e Du(e became ill and !efused to go out# A gentleman of t"e cou!t said
$our 'race, ou are doing this in!ur to ourself( )ow could a ghost have the power to
in!ure ou.* #f the vital breath that is stored up in a man becomes dispersed and does not
return, then he suffers a deficienc. #f it ascends and fails to descend, it causes him to be
chronicall forgetful. +nd if it neither ascends nor descends, but gathers in the middle of
the bod in the region of the heart, then he becomes ill#,9;: Du(e Auan,s illness as a
!esult of "is mind fi.ating on "at "e "ad seen# Bo! J"uang Ji, it is not feelings, t"oug"ts
o! emotions t"emsel'es t"at se)a!ate "umans f!om t"e Dao, but t"e "uman tendency to
fi.ate on s)ecific as)ects of t"e o!ld and to ma(e t"em )a!t of ou! goals and desi!es, t"us
ma(ing t"em absolutes#9C:
B!ancois Hullian desc!ibes t"is state of inne! detac"ment as one of $blandness,% a conce)t
associated it" t"e &ao. Hullien )osits t"at to honor the bland - to value the flavorless
rather than the flavorful - runs counter to our most spontaneous !udgment.9E: Hullien goes
on to say t"at all flavors disappoint even as the attract, like sound sifted through and
instrument that disappears as soon as it is consumed.9F: 3n cont!ast t"e bland sound is :
+n attenuated sound that retreats from the ear and is allowed to simpl to die out over the
longest possible time. .e hear it still, but !ust barel/ as it diminishes, it makes all the
more audible the soundless beond into which it is about to e$tinguish itself. .e are
listening then, to its e$tinction, to its return to the great undifferentiated 0atri$. This is the
sound that, in its ver fading, graduall opens the wa to the inaudible and causes us to
e$perience the continuous movement from one to the other. +nd as it graduall shed its
aural materialit, it leads us to the threshold of silence, a silence we e$perience as
plentitude, at the ver root of all harmon#9K:
3n t"e &est, e feel e must e.)!ess ou! emotions# A common 'ie is t"at a )e!son "o
does not e.)!ess "is o! "e! 'ie)oints and feelings is uninte!esting, inaut"entic, a bo!e o! a
$cold fis"#% Hullien cautions us against t"is assum)tion:
The calm inner world and the intuition of emptiness do not cut us off from emotion. To the
contrar, because emotion no longer disturbs us, we apprehend it all the more clearl and
are thus able to en!o it. 1its of passion and its e$uberance are charged with making our
sub!ectivit superficial and reducing our sensitivit. .hen we attain the world of
blandness, feelings distract us no longer, and emotive e$perience is purified, clarified. The
mind in keeping with the old metaphor of still water or mirrors, reflects all the better the
infinite wealth of life within2 not !ust one particular feeling, lived within the confines of its
limitations and contingencies, but all feeling as it becomes whole and inclusive, returned to
its virtual state#9L:
(ti))ness, *armony & 'ngagement
+at"e! t"an c!eating detac"ment, t"is inne! stillness allos inc!eased engagement it" t"e
o!ld# By using Qi/Breath, )ostu!e and intention to o!de! and !egulate t"e ongoing c"anges
and t!ansfo!mations , by listening it" t"e Qi/Breath, one can engage it" t"e undi'ided
)!imo!dial state t"at unde!lies no!mal consciousness# -"is allos one to )e!fo!m o!dina!y
acti'ities in an outstanding ay# J"uang Ji,s sto!y of P!ince &en*Aui,s coo( illust!ates
"o t"e b!illiance of one,s s)i!it and c!eati'ity a!e !eleased and gi'en f!ee !eign u)on
letting go of desi!es and ants and engaging it" t"e )!imo!dial state#:
3rince .en4hui"s cook was cutting up a bullock. Ever touch of his hand, ever shift of his
shoulder, ever tread of his foot, ever thrust of his knee, ever sound of the rending flesh,
and ever note of the movement of the chopper was in perfect harmon. 5+h, admirable
said the prince, 5 that our skill should be so perfect. -"e coo( !e)lies t"at "e "as a))lied
"imself to ma(e e'e!y mo'ement in "a!mony it" t"e Dao# The functions of m senses
stop/ m spirit dominates. 1ollowing the natural markings, m cleaver slides through the
great cleavages, taking advantage of the structure that is alread there. 0 skill is now
such that m chopper never touches the smallest tendon or ligament, let alone the great
bones. + good cook changes his chopper once a ear, because he cuts. +n ordinar cook
changes his chopper once a month, because he hacks. 6ow m chopper has been used for
78 ears/ it has cut up several thousand bullocks/ et its edge is as sharp as if it !ust came
from the whetstone.910:
-"e coo( goes on to say t"at "e inse!ts t"e edge of t"e c"o))e! into t"e inte!stices beteen
t"e Moints "e!e t"e!e is s)ace# -"en by a gentle mo'ement t"e )a!t is se)a!ated and ields
like earth crumbling to the ground#911: Ae cuts t"e s)aces beteen t"ings#
-"is (ind of ability is t"e !esult of e.t!eme concent!ation, but t"is concent!ation is t"e
o))osite of obsession, because as B!ancois Hullien )oints out, suc" e$9uisite perception
b!ings it" it t"e ability to guide t"e Qi/Breath in one,s )"ysical being and in one,s life so
t"at it is neither thwarted nor dispersed but continues to flow.912:
*o)ding +ast to The ,One-
3n t"e &ao &e :ing, Lao Ji as(s:
;an ou keep the un9uiet phsical4soul from straing,
hold fast to the <nit and never Quit it*
;an ou when concentrating our breath,
make it soft like that of a little child*
;an ou wipe out and cleanse our vision of the 0ster
till all is without blur*
;an ou love the people and rule the land,
et remain unknown*
;an ou in opening and shutting the heavenl gates,
pla alwas the female part*
;an ou penetrate ever corner of the land,
But ou ourself never interfere*913:
-"is )assage !efe!s obliDuely to Daoist meditation# -"e )"ysical soul "e!e !efe!s to t"e
semen , o! se.ual 'itality# -"e )assage !efe!ences t"e met"od of b!eat"ing in meditation#
-"e b!eat"ing must be soft li(e an infant 4 a feat"e! in f!ont of t"e nose ould not flutte!
and mo!e is b!eat"ed in t"an out#91;: -"e %female )a!t / i#e#: )assi'e !ole0 o)ening% !efe!s
to o)ening and s"utting t"e mout" and nost!ils# Aolding fast to t"e Nnity means to "old fast
to t"e $One% as o))osed to t"e many 4 to connect and engage it" t"e undi'ided )!imo!dial
state t"at unde!lies no!mal consciousness#91C: Aolding to t"e one: stilling mind and body so
t"at t"oug"ts do not a!ise alloing t"e self and t"e o!ld seem li(e one 4 t"is is a mind in
touc" it" &ao. As t"e mind stills, t"e b!eat" ill become soft 4 t"is is t"e $t!ue b!eat"% o!
cosmic b!eat"#
-"e 6ei4%eh o! $3na!d -!aining% is set of 'e!ses f!om t"e mid*;
t"
centu!y /t"e &a!!ing
1tates Pe!iod0# -"e 6ei4%eh focuses on inne! culti'ation t"!oug" b!eat"ing and sitting it"
t"e body in alignment# 3t also ma(es !efe!ence to im)o!tance of "olding fast to t"e One:
.hen ou enlarge our mind and let go of it,
.hen ou rela$ our vital breath and e$pand it,
.hen the bod is calm and unmoving2
+nd ou can maintain the One and discard the mriad disturbances,
%ou will see profit and not be enticed b it,
%ou will see harm and not be frightened of it.
=ela$ed and unwound, et acutel sensitive,
#n solitude ou delight in our own person.
This is called 5revolving the vital breath,2
%our thoughts and deeds seem heavenl.91E:
The Inade.#acy of Words
-"e 'e!y fi!st c"a)te! of t"e Dao De Hing tells us t"at o!ds ill not "el) us to unde!stand
t"e undi'ided )!imo!dial state of t"e $One#%
The .a >&ao? that can be told of is not an unvaring .a >&ao?/
The names that can be named are not unvaring names.
#t was from the nameless that )eaven and Earth Sprang/
The named is but the mother that rears the ten thousand creature, each after its own kind.
Trul, onl he that rids himself forever of desire can see the Secret Essences/
)e that has never rid himself of desire can see onl the Outcomes.
These two things issue from the same mold, but nevertheless are different in name.
This same mold we can but call the 0ster,
Or rather &arker than an 0ster,
The &oorwa whence issued all Secret Essences.91F:
3t is clea! f!om t"is )assage t"at alt"oug" e need to use o!ds to tal( about t"e &ao, o! t"e
One, o!ds a!e inadeDuate, t"ey a!e me!ely sto)*ga)s# $Bo! "at e a!e t!ying to e.)!ess
is da!(e! t"an any myste!y#%91K: 3mages and o!ds a!e only a means to an end, a ay of
tal(ing about somet"ing# -"ey s"ould not be confused it" t"e end o! t"e t"ing itself# 3f
one fi.es on t"e o!ds "e cannot g!as) t"e image, fi.ing on t"e image t"e idea cannot be
g!as)ed# Once t"e image and idea a!e g!as)ed t"e o!ds and t"e images can be disca!ded#
91L: 3n t"is lesson and t"e ones t"at follo, e must use o!ds to unde!stand t"e images
and ideas t"at enable us to )ut Daoist met"ods of meditation into )!actice# But once set in
motion, t"e ideas can be disca!ded# J"uang Ji )uts t"is succinctly and "umo!ously:
The fish trap e$ists because of the fish/
Once ou"ve gotten the fish, ou can forget the trap.
The rabbit snare e$ists because of the rabbit/
Once ou"ve gotten the rabbit, ou can forget the snare.
.ords e$ist because of meaning/
Once ou"ve gotten the meaning, ou can forget the words.
.here can # find a man who has forgotten the words so # can have a word with him*920:
3n &aoism E$plained Aans*@eo!g Muelle! ta(es ou! unde!standing of @huang @i"s allego!y
of t"e fis" t!a) one ste) fu!t"e!# Ae !eminds us t"at t"e )"!ase de i means not only 6to get
t"e idea% o! meaning, but also $to get "at one desi!es#% Muelle! )oints out t"at "a'ing t"e
t"ing, one desi!es, is to be satisfied# -"e desi!e disa))ea!s once it is satisfied# Once one has
9consumes: a piAAa or a beer, one cannot have it an longer. The desire is fulfilled when it
has disappeared 9been $eaten u)%:#921: -"e!efo!e, t"is )assage f!om t"e J"uang Ji is not
about unde!standing t"oug"ts and ideas, but about "o to !id oneself of t"oug"ts and ideas
so t"at one can attain an inne! silence# 3n t"is conte.t, t"e im)lication of t"e final line is t"at
to )eo)le "o "a'e !eac"ed t"is state of inne! silence ill "a'e not"ing to say#922:
/otes:
91: The Seven Emotions2 3scholog and )ealth in +ncient ;hina, by 5laude La!!e and
>lisabet" de la Ialle# 5amb!idge N7: Mon(ey P!ess, 1LLE, ))# ;*C#
;huang TAu2 Basic .ritings, t!anslated by Bu!ton &atson Ne Go!(: 5olumbia Nni'e!sity
P!ess, 1LE;, )# C;#
92: ;huang TAu2 Basic .ritings, t!anslated by Bu!ton &atson Ne Go!(: 5olumbia
Nni'e!sity P!ess, 1LE;, )# C;
93:Taoist %oga2 +lchem and #mmortalit by Lu 7,uan Gu /5"a!les Lu(0, Maine: 1amuel
&eise! 3nc#, 1LF3, ))# 10*11#
9;: ;huang TAu2 Basic .ritings, t!anslated by Bu!ton &atson Ne Go!(: 5olumbia
Nni'e!sity P!ess, 1LE;# )# 12;
9C: Traditional 0edicine in ;ontemporar ;hina2 Science, 0edicine and Technolog in
East +sia Bol. C, by Nat"an 1i'in# Ann A!bo! : 5ente! fo! 5"inese 1tudies Nni'e!sity of
Mic"igan, 1LKF# )#230#
9E: #n 3raise of Blandness2 3roceeding 1rom ;hinese Thought and +esthetics, by B!ancois
Hullien, t!anslated by Paula M# Ia!sano# Ne Go!(: Jone Boo(s, 200;, )# 2F#
9F: 3bid, )# ;2#
9K:3bid# )# FL#
9L: 3bid, )# 12L#
910: Sources Of ;hinese Tradition vol. 7, &m# -"eodo!e de Ba!!y ed# Ne Go!(:
5olumbia Nni'e!sity P!ess, 1LE0# )#F;#
911: 3bid#
912: Bital 6ourishment2 &eparting 1rom )appiness by B!ancois Hullien, t!anslated by
A!t"u! @old"amme!# Ne Go!(: Jone Boo(s, 200F# P# L3#
913: The .a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hinese
Thought, by A!t"u! &aley# Ne Go!(: @!o'e P!ess 3nc#, 1LCK# ))# 1C3
91;: 3bid, )# 11K
91C: 3bid, )# 1C;
91E: Original Tao2 #nward Training and the 1oundations of Taoist 0sticism by Aa!old
+ot", Ne Go!(,: 5olumbia Nni'e!sity P!ess, 1LLL, )# L2#
91F: The .a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hinese
Thought, by A!t"u! &aley# Ne Go!(: @!o'e P!ess 3nc#, 1LCK, )# 1;1#
91K: 3bid#, )# 1;2#
91L: 1athoming the ;osmos and Ordering the .orld2 The %i!ing and its Evolution
in ;hina, +ic"a!d H# 1mit", Nni'e!sity of Ii!ginia P!ess, 200K, ))# L2*3#
920: ;huang TAu2 Basic .ritings, t!anslated by Bu!ton &atson Ne Go!(: 5olumbia
Nni'e!sity P!ess, 1LE;, )# 1;0#
921: &aoism E$plained2 1rom the &ream of the Butterfl to the 1ishnet +llegor, by Aans*
@eo!g Moelle!, 5"icago and La 1alle 3llinois: O)en 5ou!t Publis"ing, 200E, ))# E0*E1#
922: 3bid, )# E1#
Daoist Meditation Lesson +o#r Theory: 0et#rning to 'mptiness 1 W# 2i
Posted on No'embe! 2F, 2012
5ontents 9"ide:
1 5"inese 5osmogony and &u Hi
2 &u Hi and Daoist Meditation
3 -"e &u Hi Postu!e ? t"e Ma!tial A!ts
; -"e &u Hi Postu!e
o ;#1 Notes:
o ;#2 Gou mig"t be inte!ested in:
Lesson Bou! of Nine Lessons on Daoist Meditation: W# 2i Meditation 1 0et#rning to
'mptiness#
3hinese 3osmogony and W# 2i
3n 5"inese cosmology t"e!e as o!iginally hun4tun, an undiffe!entiated luminous cloud, a
'oid it" no bounda!y, em)tiness, a )otential state# -"e hun4tun is sometimes conside!ed a
state of c"aos in t"at is undi'ided, "ole, a state "e!e e'e!yt"ing is mi.ed toget"e!# -"is
)otential, undiffe!entiated )!imo!dial state is also called .u :i. .u :i means lite!ally $no
limit% o! $no )ola!ity#% 3t is t"e $One,% t"e )lace e a!e t!ying to get close to in meditation#
Mo'ement occu!s it"in t"e undiffe!entiated matte!, t"e non*)ola!i8ed $stuff% t"at is t"e
.u :i# -"is mo'ement is li(e ind, li(e a b!eat", an in"alation and an e."alation# -"is
mo'ement is t"e )!imo!dial Qi/Breath, t"e t!ue Qi/Breath. &it" mo'ement /&ong0, t"e!e is
also stillness /:ing0# &it" mo'ement, t"ings begin to di'ide and se)a!ate# -"e lig"te!
t!ans)a!ent Qi !ises and t"e "ea'ie! o)aDue Qi sin(s don# -"e )ola!ity of Aea'en and
>a!t" is c!eated# Aea'en is yang and >a!t" is yin# Qi t"at is influenced by yang floats, !ises
and mo'es so it can be c"a!acte!i8ed as %ang Qi. Qi t"at sin(s, falls and is Duiescent is
influenced by Gin and can be c"a!acte!i8ed as %in Qi.
-"is )ola!ity c!eated by t"e Qi/Breath is called t"e Tai :i, t"e $g!eat )ole%, o! $e.t!eme
)ola!ity,% !e)!esented as Aea'en and >a!t" as diag!ammed abo'e# -"e Tai :i !e)!esents t"e
di'ision of t"ings into %in Qi and %ang Qi , mo'ement and stillness, u) and don, !ig"t and
left, etc#
-"e )ola!ity !e)!esented by t"e Tai :i is not fi.ed, but !elati'e# 1omet"ing is only yang
!elati'e to yin, somet"ing is said to be $u)%, only in !elation to t"at "ic" is said to be
$don#% Additionally, yin contains yang and yang contains yin 4 t"is is !e)!esented by t"e
"ite ci!cle it"in t"e blac( fis" and t"e blac( ci!cle it"in t"e "ite fis"# -"e!efo!e
not"ing can be com)letely yin o! yangO yang contains t"e seeds of yin and yin contains t"e
seeds of yang# -"is means t"at yin and yang can t!ansfo!m into eac" ot"e!, c!eating an
inte!)lay of stillness and mo'ementO of lig"t and da!(O of t"e in*b!eat" and t"e out*b!eat"#
An alte!nati'e -ai Hi Diag!am, att!ibuted to 3hen T#an of t"e 1ong dynasty, 'isually
con'eys t"e s)i!aling, ci!cula! mo'ement of Qi/Breath in t"e cente! initiating t"e
mo'ement "ic" c!eates )ola!ities of lig"t and "ea'yO clea! and tu!bidO mo'ement and
stillnessO yang and yin#
-"e Qi/Breath mo'ing in t"e cente! connects yin and yang, fo!ming t"!ee modalities t"at
com)lete and com)lement eac" ot"e!# B!om t"ese t"!ee, ot"e! fo!ces a!e c!eated# 5"en
-uan,s la!ge! .u :i diag!am illust!ates "o .u :i and Tai :i a!e t"e foundation of fo!ms
and t"ei! inte!action#
+eading dona!d, t"e diag!am sta!ts at t"e to) it" .u :i, "ic" gene!ates Tai :i. -"e
mo'ement /&ong0 im)licit it"in t"e Tai :i !esults in t"e Bi'e >lements /.u Ding0# -"e
.u Ding a!e actually not so muc" fi.ed fo!ms as muc" as dynamic, inte!acting fo!ces# -"us
t"ey a!e often called t"e Bi'e Agents, Bi'e Acti'ities o! t"e Bi'e P"ases# -"ey a!e also
(no as t"e Bi'e Poe!s /&u -e0#91: The nature of .ater is to moisten and descend/ of
1ire to flame and ascend, of .ood to be crooked and straighten/ of 0etal to ield and to
be modified, of Soil EEarthF to provide for sowing and reaping.92:
Wu
Xing
.u is t"e numbe! fi'e# Ding is gene!ally used to mean $to a))ea!%O $to loo(%O $fo!m%O
$s"a)e%# Aoe'e! Ding can also mean $to act% o! $to do#%93: 3n t"e 11
t"
5entu!y, 4h# Dan
5i desc!ibed t"e inte!action of t"e Tai :i and t"e .u Ding as follos:
Tai :i moves and produces ang. .hen the movement reaches its limit it comes to rest. Tai
:i at rest produces in. .hen the state of rest comes to a limit, it returns to a state of
motion. 0otion and rest alternate, each being the source of the other. %in and ang take up
their appointed positions to establish the two forces >Giang %i?. %ang is transformed b
combining with in, producing .ater, 1ire, .ood, 0etal and Earth. Then the five Qi
diffuse harmoniousl and the 1our Seasons take their course.9;:
-"e Bi'e Poe!s a!e intimately connected it" t"e life of "uman beings on >a!t"# -"e
inte!action of Aea'en and >a!t", is a fi.ed, unc"anging )ola!ity# 3t is timeless, and
immutable# 3n "uman beings and t"e natu!al o!ld, t"e b!eat"s of "ea'en and ea!t" a!e
e.)e!ienced t"!oug" t"e fi'e )oe!s because it is t"!oug" t"em t"at life ta(es on mate!ial
fo!m and s"a)e# Ou! senses, tastes, sounds, t"e )oe! of disc!imination, and e'en ou!
inte!nal o!gans a!e all conside!ed to be e.)!essions of t"e Bi'e Poe!s# &it"in t"e conce)t
of t"e Bi'e Poe!s t"e!e is t"e notion of time, cyclical mo'ement and c"ange# -"e Bi'e
Poe!s o)e!ate it"in us in t"e same ay t"at t"ey o)e!ate in t"e o!ld a!ound us,
!eflected in t"e seasons, t"e eat"e!, and t"e mo'ements of t"e )lanets# -"e cyclical
mo'ement in"e!ent in t"e Bi'e Poe!s can be seen in t"e diag!am belo:
-"e mo'ement in"e!ent in t"e Bi'e Poe!s also contains t"e seed of Duiescence and
stillness# -"e!e is dynamic action but t"e!e a!e also fo!ms and s"a)es t"at c"ange and
t!ansfo!m# 3n addition, >a!t" is t"e still, !ece)ti'e cente! a!ound "ic" t"e ot"e! )oe!s
!e'ol'e and inte!act# -"e!efo!e as e follo 5"en -uan,s diag!am to t"e bottom t"e!e is a
!etu!n o! !e'e!sion to Duiescence and .u :i /!e)!esented by t"e to em)ty ci!cles at t"e
bottom0# -"is !e'e!sion comes about t"!oug" t"e )!actice of t"e .u :i )ostu!e discussed in
t"e )!actice section of t"is lesson#
B!om .u :i , Tai :i and Qi/Breath 4 e'e!yt"ing else /t"e ten t"ousand t"ings0 comes into
being# 3n t"e &ao &e :ing t"is dynamic is desc!ibed as follos:
The One gave birth successivel to two things, three things up to ten thousand.
These ten thousand creatures cannot turn their backs to the shade without having the sun
on their bellies,
and it is on this blending of the breaths, that their harmon depends.9C:
-"is idea is often illust!ated by using %i :ing /3 5"ing0 diag!ams to s"o "o yin and yang
c"ange and !e*combine to c!eate com)le. fo!ms and inte!actions#
W# 2i and Daoist Meditation
-"e .u :i, t"e )lace of stillness "e!e t"e b!eat" begins, is t"e state e desi!e to !etu!n to
in meditation# 1tanding o! sitting it" t"e mind 'oid 4 it"out t"oug"t, it"out intention 4
is t"e )lace to e.)e!ience t"e s)ontaneous sti!!ing of a mo'ementO a )lace to e.)e!ience t"e
inte!)lay of stillness and mo'ement# -"e .u :i in meditation is not only a mental state, but
a )ostu!e "e!e t"e body is li(e a cent!al )ole connecting "ea'en and ea!t"# -"e body
)ostu!e is unified and undi'ided# 3t can be li(ened to a st!ing on a musical inst!ument# 3f it
is st!ung too tig"t, o! if it is too la., it does not !esonate and )!oduce t"e co!!ect )itc"#
1imila!ly, if t"e )"ysical and mental )ostu!e a!e co!!ectly aligned it" t"e )oles of Aea'en
and >a!t", t"en it ill 'ib!ate in "a!mony it" t"em# 3n Lesson -o e sa "o "uman
beings a!e beteen Aea'en and >a!t"# Gin and yang inte!act and unite it"in us# By
unde!standing "o t"ey inte!act e can e.)e!ience t"at unity#
The W# 2i 6ost#re & the Martia) 7rts
3n t"e 5"inese inte!nal a!ts, t"e standing .u :i / o! $'oid%0 )ostu!e is t"e )lace t"at
mo'ement begins# 3n t"e ma!tial a!ts, "en one )!actices t"e mo'ements of t"e Tai :i
Quan fo!m, Ba 'ua @hang"s eig"t )alm c"anges, o! Ding %i Quan"s fi'e fists 4 t"ey all
begin f!om t"e .u :iO t"e 'oidO t"e still )lace "e!e t"e b!eat" initiates mo'ement# >ac"
time t"ese mo'ements and fo!ms a!e )!acticed, 5"inese cosmogony is in'o(ed# -"e
)!actitione! sta!ts by standing in t"e 'oid and e.)e!iences t"e fi!st sti!!ing of mo'ement
t"!oug" t"e b!eat" and t"e Tai :i# All of t"e ot"e! mo'ements a!e said to emanate f!om t"is
)ostu!e#
The W# 2i 6ost#re
1tanding in t"e .u :i )ostu!e, it" t"e "ead toa!d Aea'en and t"e feet on t"e >a!t", e
can feel t"e "ead and t"e u))e! to!so !eac"ing u)a!d to "ea'en and t"e tailbone and t"e
loe! body sin(ing dona!d toa!d t"e ea!t"# 3n t"is ay t"e!e is a se)a!ating fo!ce in
t"e body# -"is se)a!ation is clea!ly felt at t"e 0ing 0en acu*)oint "ic" lies o))osite t"e
&an Tian, at t"e 2
nd
and 3
!d
lumba! 'e!teb!a /see Lesson -o0# -"e bones a!e "ea'y and
ant to sin( toa!d t"e ea!t", so by lifting t"em u), stac(ing t"em one u)on t"e ot"e!, a
mo'ement toa!d "ea'en is c!eated# -"e fles" is lig"te! and ants to !ise and float, so by
letting t"e fles" sin(, by letting it "ang off t"e bones, a mo'ement toa!d ea!t" is c!eated#
-ail sin(ing and "ead lifting, "ile bones lift and fles" sin(s, c!eates a dynamic tension t"at
fully engages t"e yin*yang dynamic of Aea'en and >a!t" it"in us#
/otes:
91: + Short )istor of ;hinese 3hilosoph2 + Sstemic +ccount of ;hinese Thought 1rom
#ts Origins to the 3resent &a, by Bung Gu*Lan# Ne Go!(O London: -"e B!ee P!ess, 1L;K
and 1LFE, )# 131#
92: 3bid, )# 132#
93: 3bid, )# 131#
9;: Gi, Qi and Shu2 +n #ntroduction to Science and ;iviliAation in ;hina, by Ao Peng Go(e#
1eattle: Nni'e!sity of &as"ington P!ess, 1LKF, )# 12#
9C:The .a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hinese Thought,
by A!t"u! &aley# Ne Go!(: @!o'e P!ess 3nc#, 1LCK, )# 1LC#
All mate!ial P 2012# >.ce!)ted f!om t"e u)coming boo(, &ecoding the &ao, 6ine Gessons
on &aoist 0editation, by -om Bisio# All !ig"ts !ese!'ed#
Daoist Meditation Lesson +i8e Theory: W# 2i and (ong 1
0e)a9ation
Posted on Decembe! 21, 2012
Lesson Bi'e of Nine Lessons on Daoist Meditation: W# 2i Meditation 1 0e)a9ation and
Letting $o%
3n t"is lesson, e ill loo( at t"e conce)t of letting go, unbinding and !ela.ing t"e body
mentally and )"ysically 4 an im)o!tant )a!t of Daoist Meditation )!actices# Qi/Breath flos
mo!e easily "en t"e body is !ela.ed# -ig"t, tense muscles and Moints t"at a!e not aligned
in"ibit t"e flo of Qi/Breath and cause it to bloc(# 1ince t"e mo'ements of t"e Qi/Breath
a!e eDui'alent to t"e mo'ements of t"e mind 4 to t"oug"ts and emotions 4 if t"e Qi/Breath
sto)s o! bloc(s, t"e mind also sto)s and bloc(s, o! fi.ates#
-"e !e'e!se is also t!ue# 3f t"e mind fi.es itself on a t"oug"t o! emotion, t"is fi.ation u)sets
t"e smoot" flo of t"e Qi/Breath. &"en t"e Qi/Breath mo'es smoot"ly, t"oug"ts and
emotions come and go smoot"ly, li(e clouds t"at momenta!ily bloc( t"e sun,s lig"t only to
)ass on# Aligning t"e body "el)s t"e Qi/Breath to mo'e f!eely# &"en t"e body is aligned
and t"e flo of t"e Qi/Breath is uninte!!u)ted, t"en t"e mind ill be stable and clea!# -"e
folloing )assage f!om t"e 6ei %eh /3na!d -!aining0 !efe!s to t"e t!anDuility and cla!ity
t"at automatically flo f!om sitting o! standing in an aligned and stable )ostu!e "ile
attending to t"e b!eat"#
3f you can be aligned and t!anDuil:
Onl then can ou be stable.
.ith a stable mind at our core,
.ith the ears and ees acute and clear/
+nd with the four limbs firm and fi$ed,
%ou can thereb make a lodging place for the vital essence.
.hen our bod is not aligned,
The inner power will not come.
.hen ou mind is not tran9uil within,
%our mind will not be well ordered.
+lign our bod, assist the inner power,
Then it will graduall come on its own.91:
The 3oncept of (O/$
3n o!de! to lea!n to !ela. and let t"e Qi/Breath flo, so t"at t"e mind can be t!anDuil and
o!de!ed, it can be useful to )!actice !eleasing tension and co!!ecting misalignment of t"e
body )ostu!e by engaging it" t"e conce)t of Song, o! $slac(ening#%
-"e o!d Song /means:
-o loosen: as in loosening one,s "ai! so it falls natu!ally
-o slac(en: as in !eleasing a taut !o)e
-o !elease
-o let go
-o untie
&"en teac"ing <i @ong, 5"inese )eo)le often tell t"ei! students t"ey need to fang song /
0# -"is )"!ase is often t!anslated as $!ela.,% "oe'e! in >nglis", 6!ela., "as a connotation
of )assi'ity, "e!eas Song connotes an acti'e !eleasing o! unbinding# -"e!efo!e, it is mo!e
useful to mentally use t"e idea of a slac(ening, !eleasing, untying o! a loosening# -"is
loosening of tension is not lim), but an acti'e )otentiated stillness
3n t"e ma!tial a!ts, t"e idea of Song is sometimes imaged as )ine t!ee it" sno on its
b!anc"es# -"e )ine boug"s bend unde! t"e eig"t of t"e sno, but if you (ic( t"e sno off
t"e boug"s, t"ey s)!ing bac( u)a!d# -"e boug"s a!e loose and su))le, !at"e! t"an la. and
lim)#
3n engaging it" t"e conce)t of Song, t"e mind*intention cannot be too fo!ceful# Let t"e
mind gently di!ect t"e body so t"at slac(ening is slo, natu!al and unfo!ced# 3t is a
suggestion !at"e! t"an a command, almost as if you a!e obse!'ing t"e body fo!m t"e
outside# Let t"e mind go to eac" a!ea of t"e body and suggest t"at t"at )a!t loosens,
slac(ens and lets go# 3f you cannot feel it song/slacken, t"en imagine t"at it song/slackens
and mo'e on to t"e ne.t a!ea#
/otes
91: Original Tao2 #nward Training and the 1oundations of Taoist 0sticism by Aa!old
+ot", Ne Go!(,: 5olumbia Nni'e!sity P!ess, 1LLL, ))# 10L*110#

All mate!ial P 2012# >.ce!)ted f!om t"e u)coming boo(, &ecoding the &ao, 6ine Gessons
on &aoist 0editation, by -om Bisio# All !ig"ts !ese!'ed#
Daoist Meditation Lesson (i9 Theory: Disso)8ing & 3)earing B)oc:ages
Posted on Hanua!y 2F, 2013
5ontents 9"ide:
1 &"at is a Bloc(age2
2 &"at 5auses t"e <i=B!eat" to Bloc(2
3 Dissol'ing and 5lea!ing Bloc(ages
; Notes
C Gou mig"t be inte!ested in:
Lesson (i9 of /ine Lessons on Daoist Meditation: Disso)8ing and 3)earing B)oc:ages%
3n t"e last lesson e lea!ned t"at t"e Qi/Breath does not flo easily t"!oug" tig"t, tense
muscles and Moints# 1imila!ly in Lesson Three: 3o#nting the Breaths, e sa "o
t"oug"ts and emotions can inte!fe!e it" t"e "a!monious mo'ement of t"e Qi/Breath,
causing it to mo'e e!!atically, to dissi)ate, o! e'en bloc(#
Lesson (i9 builds on t"e )!e'ious one, by o!(ing mo!e di!ectly it" dissol'ing and
clea!ing bloc(ages t"at inte!fe!e it" t"e mo'ement of t"e Qi/Breath.
What is a B)oc:age"
A bloc(age is a )lace "e!e t"e Qi/Breath does not flo smoot"ly, "e!e it is inte!!u)ted
o! obst!ucted# -"e obst!uction is !a!ely total# -"e Qi/Breath ill come u) against an
obst!ucted a!ea and attem)t to flo a!ound it, Must as a !i'e! flos a!ound a !oc( o! a log in
its )at"# Aoe'e!, t"is di'e!sion can mean t"at Qi/Breath does not ci!culate smoot"ly in t"e
a!ea be"ind t"e bloc(age# 1imila!ly t"e Qi/Breath may t!ic(le !at"e! t"an flo t"!oug" a
bloc(ed a!ea# 3n bot" instances, t"is !eta!ds o! d!ags on t"e smoot" uninte!!u)ted flo of
Qi/Breath# -"is can c!eate a (ind of $dead 8one% t"at alays feels $not Duite !ig"t#%
Ao do e (no somet"ing is bloc(ed2 Pain is one indicato!# -"e folloing saying f!om
t!aditional 5"inese medicine sums u) t"is idea succinctly:
Bu tong Ae tong No f!ee*flo, t"e!e is )ain
Tong Ae bu tong Pain, t"e!e is no f!ee*flo
3f t"e Qi/Breath bloc(s t"e!e is )ain# -"e!e is no )ain "en t"e Qi/Breath flos f!eely#
A!eas t"at a!e tig"t and )ainful a!e bloc(ed# -"e )ain may not be intense, it may be mild o!
almost unnoticeable# -"is bloc(age may be e.)e!ienced not so muc" as $)ain% but as
tension# -ension may be )"ysical 4 tig"t, Mum)y muscles, o! inte!nal 4 an emotional
tension o! tig"tness#
What 3a#ses the Qi&Breath to B)oc:"
;% 6hysica) In<#ry
P"ysical inMu!y o! t!auma can damage tissues and st!uctu!es, leading to !educed )enet!ation
of t"e Qi/Breath into t"e inMu!ed a!ea/s0#
2% M#sc#)ar Tension
-ig"t muscles, and imbalanced neu!o*muscula! )atte!ns "ic" c!eate tension, can lead to
t"e fo!mation of $dead% 8ones "e!e Qi/Breath does not )enet!ate easily# 3n t"ese cases,
Qi/Breath t!ic(les t"!oug" t"ese a!eas, o! flos a!ound t"e damaged and tig"t st!uctu!es,
!at"e! t"an floing smoot"ly t"!oug" t"em#
=% (entiments and 'motions
>a!lie! in Lesson Bou!, e became acDuainted it" t"e Bi'e Poe!s and t"ei! e.)!ession in
ou! ea!t"ly e.istence# -"is model "el)s to unde!stand t"e effect of ou! sentiments and
emotions on t"e body# -"e emotions a!e conside!ed to be t"e inte!nal cause of disease in
5"inese medicine, yet emotions t"emsel'es a!e not negati'e# 1entiments and emotions a!e
)a!t of "at ma(e us "uman, able to !ecogni8e and celeb!ate t"e numinous dimension of
ou! life on ea!t"# -"e fi'e sentiments a!e:
Bigor >nu? associated with the wood organ, liver/ ecstas >$i?, associated with the fire
organ, heart/ contemplation >si?, associated with the earth organ, spleen/ nostalgia >bei?,
associated with the metal organ, lung/ and awe >kong?, associated with the water organ,
kidne. The are part of the phsiological movement of the human heart, since Hvigor
causes the 9i to rise, ecstas causes the 9i to open up, nostalgia causes the 9i dissipate,
awe causes the 9i to descend,Iand contemplation causes the 9i to congeal.91:
3n Lesson -"!ee e lea!ned t"at e'e!y mo'ement of t"e mind is a mo'ement of t"e
Qi/Breath. By fi.ating on ce!tain t"oug"ts and emotions !at"e! t"an e.)e!iencing t"em and
letting t"em mo'e t"!oug" us in an a))!o)!iate and seamless ay, t"e Qi can become
imbalanced# &"en t"e fi'e sentiments a!e indulged to e.cess, )at"ologies can de'elo)# #n
this case, vigor turns into anger, ecstas into hsteria, contemplation into worr, nostalgia
into grief, and awe into fear.92: -"ese )at"ologies of emotion can c!eate bloc(ages, )laces
"e!e t"e Qi/Breath becomes stuc( o! com)!essed, o! mo'es against its natu!al flo#
B!ust!ation can c!eate a com)!ession o! it"d!aal of t"e Qi/Breath.
An.iety, )!eoccu)ation and o!!y affect bot" t"e "ea!t and t"e s)leen, leading to a
(ind of inte!nal em)tiness t"at does not engage fully it" t"e mo'ement of t"e
Qi/Breath.
1adness, g!ief and melanc"oly, as in "olding onto somet"ing bad t"at occu!!ed,
)!e'ent t"e no!mal mo'ement, c"ange and t!ansfo!mation of t"e Qi/Breath, causing
it to stagnate and become em)ty o! "ollo#
Hoy and elation loosen and s)!ead t"e Qi/Breath. Aoe'e!, too muc" loosening can
u)set t"e !"yt"m of t"e mo'ement of t"e Qi/Breath, o'e!e.citing it to a (ind of
"yste!ical )itc" and ultimately ea(ening its mo'ement#93:
Ange! !aises u)a!d going against t"e no!mal smoot" mo'ement of t"e Qi/Breath,
c!eating a (ind of counte!*cu!!ent# -"is counte!*cu!!ent dis!u)ts t"e flo and
t!ansfo!mation of t"e Qi/Breath c!eating tension and obst!uction#
Bea! c!eates a dona!d counte!*cu!!ent, an inte!nal sin(ing of t"e Qi/Breath t"at
can ultimately d!ain t"e body,s 'itality#
O'e!*t"in(ing, o! too muc" !eflection, can disconnect us f!om t"e mo'ement and
c"ange in"e!ent in life, c!eating an inte!nal agitation of t"e Qi/Breath#
>% /egati8ity
Negati'e t"in(ing is a subcatego!y of t"e emotions t"at can slo don o! inte!!u)t t"e
smoot", "a!monious mo'ement of t"e Qi/Breath. 1tatements li(e: # can"t do it/ # won"t
succeed/ # am not making progress/ #t"s a waste of time/ all )ut a d!ag on t"e flo of t"e
Qi/Breath and can lead to a (ind of inte!nal stasis#
Disso)8ing and 3)earing B)oc:ages
3n Lesson Bi'e e lea!ned "o to slac(en /Song0 a!eas of tension# -"is is t"e sta!ting )oint
fo! clea!ing obst!uctions and dissol'ing bloc(ages of t"e Qi/Breath. Becoming aa!e t"at
an a!ea is bloc(ed o! tig"t is t"e fi!st ste)# By standing in t"e &u Hi )ostu!e, obse!'ing and
b!eat"ing, one becomes aa!e of t"ese a!eas bit by bit# By b!inging you! aa!eness and
attention to an a!ea t"at is bloc(ed, you b!ing t"e Qi/Breath to t"at a!ea# As t"e mind*
intention and t"e Qi/Breath gat"e! t"e!e, it is )ossible to sloly dis)e!se, melt, and dissol'e
t"e bloc(age# 3t does not "a))en all at once, but little by little o'e! time# Attem)ting to use
t"e mind*intention to fo!ce its ay t"!oug" ill only ma(e t"e bloc(age mo!e !esistant# 3t
can be dissol'ed by gentle aa!eness t"at sloly dissol'es t"e bloc(age, li(e ate! ea!ing
aay a !oc(#
3n t"e ma!tial a!ts, mind*intention is often li(ened to a milita!y banne!:
#ntention like a waving flag,
+lso like a lighted lamp.9;:
3n ancient times, t!oo)s e!e t!ained to c"ange battle fo!mations and to ad'ance and to
!et!eat, all guided by a'ing command flags# At nig"t t!oo) mo'ements e!e guided by
lig"ted lam)s# 1imila!ly t"e Qi/Breath is guided by t"e intention# 3n dissol'ing bloc(ages
t"e intention and aa!eness s"ould be a))lied gently, ca!efully and )!ecisely# As in
guiding t!oo)s, t"e attention and aa!eness s"ould ne'e! be a))lied fo!cefully and bluntly,
o! casually o! ca!elessly#
/otes
91: +ll &isease ;omes 1rom the )eart2 The 3ivotal =ole of the Emotions in ;lassical
;hinese 0edicine, by Aeine! B!ue"auf# #classicalc"inesemedicine#o!g=)*content=
Q=emotionsRB!ue"auf#)df, )# E#
92: 3bid#
93: The Seven Emotions2 3scholog and )ealth in +ncient ;hina, by 5laude La!!e and
>lisabet" de la Ialle# 5amb!idge N7: Mon(ey P!ess, 1LLE, )# 113#
9;: Ba 'ua @hang by Hiang +ong*Miao, -!anslated by Auang @uo*<i and >dited by -om
Bisio#
Daoist Meditation Lesson (e8en Theory: Three Treas#res and the
3irc#)ation of Water and +ire
Posted on Ma!c" 2C, 2013
5ontents 9"ide:
1 -"e -"!ee -!easu!es: Hing, <i ? 1"en
2 -"e 3nse)a!ability of t"e -"!ee -!easu!es
3 7an*&ate! ? Li*Bi!e
; -"e 1to!y of t"e &ea'ing Maiden and t"e 5o"e!d as a Meta)"o! Bo! t"e
5i!culation of &ate! and Bi!e
C 5"en -uan,s Diag!am +e'isited
E +e'e!se B!eat"ing: 5onnecting t"e 7idney and t"e Aea!t
F Gou mig"t be inte!ested in:
Daoist Meditation Lesson 1e'en -"eo!y: The Three Treas#res and the 3irc#)ation of
Water and +ire#
The Three Treas#res: 2ing, Qi & (hen
-"e conce)t of :ing as 3nt!oduced in Lesson -o# 3t mig"t be a good idea to go bac( and
!ead about Qi and :ing, as it ill aid t"e cu!!ent discussion#
:ing is t"e mate!ial basis fo! t"e )"ysical body, its )"ysical inf!ast!uctu!e# -"e!efo!e it
nou!is"es, moistens and fuels t"e body# :ing )!oduces t"e bone ma!!o and is t"e
foundation of t"e blood and fluids of t"e body# Hing is ene!getically !elated to semen in men
and t"e ute!us and o'um in omen# Acco!ding to 5"inese Medicine, :ing is t"e basal !oot
of t"e body,s ene!gy# 3t is sto!ed in t"e (idneys and t"e &antian# -"e c"a!acte! fo! :ing
contains t"e !adical fo! a g!ain of !ice on t"e left and t"en !efe!ences t"e c"a!acte! fo!
Sheng /life0 o'e! t"at of &an as in &antian.
-"is image is of an uncoo(ed g!ain of !ice as t"e seed of life being contained in t"e
&antian. As e sa ea!lie!, t"e 5"inese c"a!acte! fo! Qi also contains a g!ain of !ice it"
'a)o!s !ising f!om it# -"e image is of !ice coo(ing in a )ot, )!oducing steam# -"e 'a)o! is
seen as a (ind of ene!gy o! fo!ce, )!oduced by a coo(ing o! !efining )!ocess#
Qi
Qi is t!ue b!eat" /Qi/Breath0 )e!meating t"e "ole body# 3t is t"e mo'ement, c"ange and
t!ansfo!mation t"at )e!meates t"e body and is di!ectly connected to mo'ement and c"ange
in Aea'en and >a!t" and in t"e uni'e!se a!ound us# :ing and Qi/Breath a!e inte!de)endent#
Aence :ing is often !efe!!ed to as :ing9i# -"e fo!mation of t"e Qi/Breath is de)endant on
t"e :ing, and t"e :ing is in tu!n nou!is"ed by t"e t!ansfo!mati'e actions of t"e Qi/Breath.
Qi/Breath, "en descending, is t!ansfo!med into :ing, Must as Aea'en,s 'a)o! becomes
!ain# &"en :ing !ises, it is t!ansfo!med into Qi/Breath /'a)o!0, Must as ate! e'a)o!ates to
becomes clouds#
:ing and Qi/Breath must unite fo! t"e!e to be Shen /s)i!it=di'ine essence0# Shen is an
essential )a!t of ou! 'itality, it is ou! connection to t"e numinous, but at t"e same time it is
bot" a )!oduct and a )a!t of t"e ongoing bodily c"ange and t!ansfo!mation t"at is !ooted in
t"e mate!ial body# -"e c"a!acte! fo! Shen !efe!ences t"e !adicals !e)!esenting an alta! and
culti'ated fields#
(hen
Shen combines / s"i0 $alta!% and /s"en0, a )"onetic !elated to /tian0 o! culti'ated
field# 91: 1tua!t Al'e Olsen states t"at t"e 'e!tical line !unning t"!oug" , symboli8es t"e
connection of "ea'en and ea!t"# 92:
:ing, Qi and Shen a!e !efe!!ed to collecti'ely as t"e -"!ee -!easu!es /San Bao0# -"e t"!ee
t!easu!es a!e inte!de)endent, "ence t"ey a!e often !efe!!ed to toget"e! as :ingshen /0,
>ssence 41)i!it /s)i!it de!i'ed f!om essence0 o! Shen9i /0, 1)i!it*Qi/Breath# :ing and
Qi/Breath must unite fo! t"e!e to be Shen. -"e emb!ace of to essences c!eates s)i!it# 3n
natu!e t"is is called t"e cou)ling of Aea'en and >a!t" 4 t"e essences of Aea'en uniting
it" essences of >a!t"# 93: 3n "uman beings, it is t"e union of t"e essences of t"e )a!ents
c!eating a ne being: .hen two seminal essences strike against each other, it is spoken of
as spirit. 9;: -"!oug" t"e s)i!it /Shen0, "uman beings a!e ca)able of )e!cei'ing t"ei! on
e.)e!iences and all t!ansfo!mation and c"ange occu!!ing bot" it"in and it"out# -"!oug"
t"e s)i!it, "uman beings a!e ca)able of )e!cei'ing t"e numinous#
Shen is sto!ed in t"e "ea!t and !adiates out t"!oug" t"e "ole body# -"e !adiance of t"e
Shen, manifests t"!oug" t"e lig"t, t"e b!ig"tness /shenming : $s)i!it b!ig"tness%0
s"ining out of a )e!son,s eyes# -"e mind*intention /%i0, is )a!t of t"e Shen. 3t is associated
it" t"e "ea!t and enables us to ma(e and initiate )lans# Aoe'e!, e need t"e ill /@hi0,
associated it" t"e (idneys to ca!!y out t"ese )lans and see t"em t"!oug"# 3n 5"inese
medicine t"e Qi/Breath and :ing of t"e (idneys )!o'ide t"e ill)oe! to follo t"!oug" to
com)letion# Aence t"e statement in t"e Ling 1"u:
.hen the heart applies itself we speak of intent/
.hen #ntent becomes permanent we speak of will. 9C:
Inter?6enetration and Inter?Transformation of 2ing, Qi and (hen
:ing is con'e!ted into Qi/Breath, "ic" is !efined and !aised u) to t"e b!ain# Du!ing t"is
)!ocess Shen is nu!tu!ed# Shen manifests itself t"!oug" t"e intent# 3ntent in tu!n leads t"e
Qi4Breath. Hust as ate! can be t!ansfo!med into steam, Shen and intention can t!ansfo!m
Qi/Breath and blood into :ing. At conce)tion, t"e meeting of t"e essences of t"e fat"e! and
mot"e! )!oduces t"e Shen, "ic" ente!s into t"e fetus, gi'ing !ise to t"e Qi/ Breath, "ic"
t"en in tu!n engende!s :ing# As one g!os olde!, Daoist )!actices aim at !e'e!sing t"is
o!de!: !efining :ing and t!ansfo!ming it into Qi/Breath "ic" t"en fills, animates and
stimulates t"e body, becoming Shen# -"is )!ocess nou!is"es life, !e'itali8ing one,s
consciousness and 'e!y e.istence# 9E:
3n Daoist meditation, fo! )!actical )u!)oses, e can say t"at t"e!e is a loe!, middle and
u))e! &antian. >m)loying t"is model:
10 :ing is associated it" t"e sac!um, t"e Gower &antian and 0ingmen *Loe! &antian
C? Qi/Breath is associated it" t"e 0iddle &antian, t"e b!eat", and t"e )ulse# -"e Middle
&antian is Must abo'e t"e sola! )le.us beteen t"e b!easts#
30 Shen !esides in )lace be"ind cente! of t"e eyeb!os, t"e 6iwan /mudball0 o! b!ain: t"e
N))e! &antian
-"e inte!*t!ansfo!mation of t"e -"!ee -!easu!es and t"ei! !elations"i) to t"e t"!ee &antian
is clea!ly illust!ated in t"e diag!am belo ada)ted f!om Qi 'ong Essentials for )ealth
3romotion by Hiao @uo!ui#9F:
The Insepara@i)ity of the Three Treas#res
:ing, Qi/Breath and Shen a!e inse)a!able f!om eac" ot"e!# -"ey a!e less indi'idual entities
t"an an indi'isible )!ocess of t!ansmutation# Qi/Breath lies at t"e 'e!y cente! of t"is
)!ocess# 3t is t"e middle connecting element, t"e ceaseless mo'ement and t!ansfo!mation,
t"e ene!getic b!eat" t"at fills e'e!yt"ing beteen Aea'en and >a!t"# 3n t"e )uang &i 6ei
:ing /3nne! 5annon of -"e Gello >m)e!o!0 it says:
The wise observe their sameness, the foolish observe their differences. 5The wise observe
their sameness, means that Essence, Breath and Spirit are a single entit and operate with
each other. The transformation of the three is achieved b the transformation of breath
within the human bod.9K:
-"is close inte!lin(ing of t"e t"!ee t!easu!es is illust!ated in a t"e d!aing belo "ic" is
ada)ted f!om t"e )sing 0ing Juei ;hih.9L:
Kan?Water & Li?+ire
Mo'ement )!oduces Gang*Qi# 1tillness )!oduces Gin*Qi# -"e yang b!eat" descends f!om
t"e Aea!t o! t"e b!ain and t"e yin b!eat" !ises u)a!ds f!om t"e 7idneys# -"e Aea!t is
associated it" Bi!e and is !e)!esented by t"e t!ig!am Gi.
-"e 7idneys a!e associated it" &ate! and a!e !e)!esented by t"e t!ig!am Jan.
-"e t!ig!ams of t"e %i :ing /# ;hing: 5lassic of 5"ange o! Boo( of 5"anges0, a!e a ay of
diag!amming t"e flu. of Aea'en and >a!t" and yin and yang# -"e solid lines a!e yang:
acti'eO fullO st!ongO initiating, c!eating# -"e b!o(en lines a!e yin: Duiescent, em)ty, ea(,
!ece)ti'e, com)leting#
3n Daoist meditation t"e t!ig!am 7an*&ate! !e)!esents t"e 7idneys and &antian# 7an*
&ate! is full in t"e middle /it "as a solid yang line in t"e middle0# -"e yang line in t"e
cente! indicates t"at t"e!e is a yang*fi!e it"in yin*ate!# 3t also means t"at t"e (idneys a!e
!e)lete, full and abundant# -"is fi!e it"in yin*ate! is also called t"e $mo'ing Di beteen
t"e (idneys% o! t"e 0ingmen /life*gate0 fi!e#
Li*Bi!e !e)!esents t"e "ea!t and c"est# Li is em)ty in t"e middle /it "as a b!o(en yin line in
t"e middle0# -"is symboli8es t"e "idden yin*ate! it"in yang*fi!e# No!mally, fi!e is lig"t
and !ises to t"e c"est and ate! is "ea'y and sin(s to &antian# -"e b!o(en line in t"e cente!
of Li*Bi!e !e)!esents a !elati'e em)tiness inside t"e "ea!t# -"e "ea!t is !elati'ely em)ty, in
com)a!ison to t"e loe! abdomen "e!e 7an*&ate! "as a solid /full0 line in t"e middle#
-"is means t"e!e is s)ace inside t"e "ea!t and t"at t"e s)i!it can !eside comfo!tably inside
t"e "ea!t#
-"e s)i!it is said $"oused% by t"e "ea!t# -"e s)i!it can only be undistu!bed, can only be
clea! in its )e!ce)tion, if t"e!e is s)ace in t"e "ea!t# -"is means t"e "ea!t cannot be
o'e!floing it" emotions, and desi!es# &"en t"e "ea!t is !elati'ely em)ty, as illust!ated
by t"e yin line in t"e cente! of t"e Li t!ig!am, t"en t"e blood and b!eat" can mo'e smoot"ly,
it"out im)ediment, t"!oug" t"e "ea!t and c"est# &"en t"e blood and b!eat" mo'e it"out
im)ediment t"!oug" t"is s)ace, t"en intention and )e!ce)tion a!e clea!# -"e "ea!t and
intention can t"en !eflect and e."ibit isdom /a $(noing "o%0# -"en one can nou!is" life
/%ang Sheng0# 910:
3f t"e abdomen and t"e &antian a!e !elati'ely full in com)a!ison to t"e Aea!t and c"est,
t"en t"e Qi/Breath sin(s to &antian, and t"e loe! abdomen and t"e 0ingmen a!e full# -"is
consolidates and !e)lenis"es t"e :ing, "ic" in tu!n gene!ates t"e Qi/Breath. -"e
Qi/Breath, if unim)eded, t"en nou!is"es t"e Shen. -"is t!ansfo!mation of t"e body,s 'ital
ene!gies is sometimes !efe!!ed to as $inte!nal alc"emy#% 3nte!nal alc"emy in'ol'es
!e)lenis"ing t"e :ing >essence0 and t!ansfo!ming essence into Qi/Breath and Qi/Breath into
Shen /s)i!it0# -"is t!ansfo!mati'e )!ocess, symboli8ed by t"e t!ig!ams Li*Bi!e and 7an*
&ate!, is ac"ie'ed t"!oug" Duieting t"e mind and guiding t"e Qi/Breath it" t"e intention#
The 3irc#)ation and Inter?Transformation of Kan and Li
No!mally, fi!e is lig"t and !ises to t"e c"est and ate! is "ea'y and sin(s to &antian. -"is is
t"e $)ost*"ea'en% o! $afte!*bi!t"% state "ose t!ig!am configu!ation mo'es tem)o!ally f!om
bi!t" to deat"# -"is is !e)!esented by "e.ag!am SE;: .ei :i /Not Get BulfilledO Befo!e
5om)letionO 3ncom)lete0: fi!e abo'e and ate! belo# Because ate! sin(s and fi!e !ises,
t"e to t!ig!ams mo'e in o))osite di!ectionsO t"ey do not integ!ate and "a!moni8e#
Aoe'e! if fi!e is beneat" ate!, it c!eates steam and condensation "ic" is a !a!efied
ene!gy# -"is )!ocess can be li(ened to ate! "eated on sto'e, c!eating a 'a)o! "ic" !ises
u)a!d only to coalesce and descend again# -"e to elements must act in !elation, in
balance, to eac" ot"e!# 3f t"e "eat is too g!eat, t"e ate! ill all e'a)o!ate# 3f t"e ate! boils
o'e!, t"e fi!e ill be e.tinguis"ed# -"is balance is !e)!esented by t"e "e.ag!am SE3: Hi Hi
/5om)letion0, in "ic" t"e t!ig!am fo! ate! is abo'e and t"e t!ig!am fo! fi!e# Ae!e, ate!
and fi!e inte!act and inte!*t!ansfo!m#
By em)loying )!o)e! )ostu!e, b!eat"ing and stillness of t"e mind, t"e &antian is li(e a
sto'e t"at "eats ate!, so t"at it t!ansfo!ms into a 'a)o! t"at !ises u) to t"e c"est and "ea!t,
"e!e it coalesces to become ate! and t"en sin(s bac( to t"e &antian. &"en t"is "a))ens,
Daoist meditation acts as a (ind of inne! alc"emy, )luc(ing t"e yang*solid line f!om t"e
cente! 7an*&ate! to fill t"e yin*b!o(en line in t"e cente! of Li*Bi!e, t"e!eby )!oducing
<ian*Aea'en, !e)!esented by t"!ee solid*yang lines# -"e yin*b!o(en line in t"e cente! of Li*
Bi!e t"en mo'es to t"e cente! of 7an*&ate!, t"e!eby )!oducing 7un*>a!t", !e)!esented by
t"!ee b!o(en*yin lines# &"en t"e middle lines of t"e t!ig!ams sitc" )laces and fo!m t"e
<ian*Aea'en and 7un*>a!t" t!ig!ams t"e!e is a !etu!n to t"e o!iginal )!e*"ea'en /befo!e*
bi!t"0 state, "ic" in Daoist beliefs leads to sto))ing of t"e tem)o!al mo'ement and
t"e!efo!e $immo!tality% /o! mo!e )!actically s)ea(ing: )eace and t!anDuility0# -"is is
!e)!esented by Ae.ag!am S11: Peace#
3n t"is "e.ag!am, yin is ascendant in'o(ing )!os)e!ity, )eace and u)a!d )!og!ess, bearing
even in its character4structure evidence of the fertiliAing living waters flowing down from
the sacred mountain Tai Shan.911:
<ian*Aea'en and 7an*>a!t" a!e !es)ecti'ely fi!m and yielding# <ian en'elo)s and 7un is
en'elo)ed# -"e dynamic beteen t"em is one of o)ening and closing# As you b!eat"e, t"e
fi!m and t"e yielding !ub against eac" ot"e!, so t"ey fo!m t"e image of <ian and 7un, yin
and yang, o)ening and closing#912:
The (tory of the Wea8ing Maiden and the 3oAherd as a Metaphor +or the
3irc#)ation of Water and +ire
One day t"e co"e!d comes ac!oss some maidens bat"ing in la(e# Ae ta(es t"e clot"es of
one of t"em# &"en t"e ot"e!s fly u) to s(y clot"ed in feat"e!s, t"is maiden is left be"ind#
-"e co"e!d ma!!ies "e! and e'entually t"ey "a'e a c"ild# -"e maiden cont!ibutes to t"e
"ouse"old by ea'ing# -"e c"ild late! finds t"e "idden cloa( of feat"e!s and t"e maiden
)uts it on and flies bac( to s(y# -"e co"e!d is sad it"out t"e maiden# One of cos,
mo'ed by maste!,s sadness, "as "im slaug"te! "e! and "e uses t"e co*"ide to ascend to
s(y# -"e cou)le is !eunited and a!e so "a))y t"at t"ey fo!get to do t"ei! o!(# -"e 7ing of
Aea'en decides t"at t"e!eafte!, t"ey can only meet once a mont"# A mag)ie is ent!usted to
deli'e! t"is dec!ee to t"e cou)le, but t"e mag)ie ma(es a mista(e and tells t"em t"ey can
!eMoin eac" ot"e! only once a yea!# 1o once a yea!, on t"e F
t"
day of t"e F
t"
luna! mont" /t"e
annual feast of young gi!ls0, t"ey !eunite# On t"is day it is su))osed to !ain so t"at no one
ill see t"em /ie: t"ei! associated constellations0 meeting in t"e s(y#913:
Alt"oug" t"e maiden is yin, associated it" ate! and t"e (idneys, s"e also !e)!esents t"e
t!ue yang o! /"idden yang0 it"in yin 4 t"e fi!e it"in 7an*&ate!# 1"e ea'es, s)inning
t"e Qi/Breath and t"e t!ue yang Di u)a!d# -"e co"e!d is yang, but "e also !e)!esents t"e
t!ue yin it"in yang 4 t"e ate! it"in Li*Bi!e# -"is is t"e t!ue yin t"at flos dona!d to
!eunite it" t"e 7an*&ate!#
On t"e one nig"t a yea! t"at t"e lo'e!s meet, t"e mag)ie ma(es a b!idge ac!oss t"e s(y to
Moin t"em toget"e!# Li(eise t"e "ea!t*fi!e, and t"e (idney*ate! a!e se)a!ate, but can
!eunite t"!oug" t"e )!actice of Daoist meditation# -"e $u))e! mag)ie b!idge% !elates to t"e
tongue touc"ing t"e u))e! )alate "ic" connects t"e =en and &u 'essels abo'e, and t"e
lifting of t"e anus is t"e $loe! mag)ie b!idge% "ic" connects t"e =en and &u 'esselss
belo# -"ese to $b!idges% connect t"e ci!cuit of =en and &u so t"at ci!culation in t"ese
to )!inci)le me!idians can flo f!eely# -"is in tu!n allos t"e alc"emical t!ansfo!mation
of 7an and Li to ta(e )lace#
3hen T#anBs Diagram 0e8isited
3n Lesson Bou! e loo(ed at 3hen
T#an,s .u :i diag!am in o!de! to
unde!stand t"e )!og!ession f!om .u :i
to Tai :i and bac( to .u :i. At t"at
time, e !ead t"e diag!am f!om to) to
bottom# Aoe'e! 5"en -uan,s
diag!am can also be !ead f!om bottom
to to)# O!iginally ca!'ed into t"e face
of a cliff at Aua 1"an Mountain, t"e
diag!am "ad e.)lanato!y labels ca!'ed
ne.t to eac" tie!# -"e labels belo
"a'e been ada)ted f!om Da Liu,s boo(
Tai ;hi ;h"uan and 0editation#91;:
Loo(ed at in t"is ay, 5"en -uan,s
diag!am illust!ates t"e )!ocess of t!ansfo!mation in'ol'ing t"e -"!ee -!easu!es and Jan*
&ate! and Gi*Bi!e# -"e label, $Doo!ay of t"e Myste!ious Bemale% is a !efe!ence to a
)assage in t"e &ao &e :ing2
The Balle Spirit never dies.
#t is named the 0sterious 1emale.
+nd the doorwa of the 0sterious 1emale
#s the base from which )eaven and Earth sprang.
#t is there within us all the while/
&raw upon it as ou will, it never runs dr.91C:
-"e lo g!ound !e)!esented by t"e $Ialley 1)i!it,% o! $&ate! 1)i!it,% as it is (non in
ot"e! te.ts, is t"e )lace "e!e ate! collects# -"!oug" abso!bing t"e $ate! s)i!it,% )lants,
t!ees and ot"e! li'ing t"ings flou!is" and g!o# -"is lo g!ound, t"ese $'alleys%, a!e
conside!ed to be nearer to the &ao than the hills/ and in the whole of creation, it is the
negative, passive, ,female, element alone that has access to the &ao, which can be
mirrored in a still pool. 91E: Daoist meditation culti'ates t"is stillness, t!ansmuting t"e
essences of t"e body so t"e "ea!t and s)i!it can !etu!n to em)tiness# -"is )!ocess is clea!ly
illust!ated in 5"en -uan,s diag!am#
0e8erse Breathing: 3onnecting the Kidney and the *eart
+e'e!se B!eat"ing is not !eally diffe!ent t"an 7idney B!eat"ing /see Lesson -o0# 3t is
me!ely a natu!al e.tension of 7idney B!eat"ing "ic" occu!s as Qi/Breath sin(s to t"e
loe! &antian and mo'es bac( toa!d t"e 0ingmen. On t"e in"ale, t"e Qi/Breath sin(s
into t"e &antian, and t"en mo'es bac( toa!d t"e sac!um and t"e 0ingmen. B!om t"e
sac!um and t"e 0ingmen, t"e Qi/Breath t"en nat#ra))y mo'es u)a!d to !eac" t"e c"est in
t"e a!ea Must abo'e t"e sola! )le.us /t"e middle &antian 0# -"e loe! abdomen may $feel%
li(e it cont!acts slig"tly du!ing t"is )!ocess, but gene!ally t"e!e is no 'isible cont!action# On
t"e e."ale, t"e Qi/Breath sin(s, mo'ing don t"e f!ont )o!tion of t"e body to !etu!n to
loe! &antian. -"e loe! abdomen may $feel% li(e it e.)ands slig"tly it" t"e !etu!n of
t"e Qi/Breath, yet again t"e!e may be no 'isible e.)ansion#
Because t"is is me!ely a natu!al de'elo)ment of 7idney B!eat"ing, t"e Qi/Breath !ises and
sin(s it"out )"ysical effo!t, Must as ate! becomes 'a)o! and !ises to fo!m t"e clouds t"at
b!ing gentle !ain# -"e!efo!e, t"e ci!culation of t"e Qi/Breath s"ould be natu!al, slo,
smoot" and e'en# 3n "is e.cellent boo(, The .a of Qigong, Ken 3ohen )!o'ides a 'e!y
useful image t"at can ma(e t"is met"od of b!eat"ing easie! to 'isuali8e# Du!ing in"alation,
t"e abdomen feels as t"oug" it cont!acts# 1imultaneously, imagine t"e Qi/Breath being
d!an bac( toa!d t"e sac!um and ad"e!ing to t"e 0ingmen "ic" is !oug"ly o))osite t"e
na'el# Du!ing e."alation, t"e Qi/Breath mo'es fo!a!d# 3t may be "el)ful to imagine a
)ea!l in t"e abdomen t"at !olls bac(a!d and fo!a!d it" eac" b!eat"# 91F:
91: .enlin Software for Gearning ;hinese. 5o)y!ig"t 1LLF*200F, &enlin 3nstitute 3nc#
#enlin#com
92: Qi 'ong Teachings of a Taoist #mmortal2 The Eight Essential E$ercises of 0aster Gi
;hing4%un, by 1tua!t Al'e Olson, +oc"este! Ie!mont: Aealing A!ts P!ess, 2002, )# 13#
93: =ooted in Spirit2 The )eart of ;hinese 0edicine, t!anslation and commenta!y by
5laude La!!e, 1#H ? >lisabet" +oc"at de la Iallee# Ba!!yton, NG: 1tation Aill P!ess 3nc#,
1LLC, )# 30#
9;: Ging Shu or The Spiritual 3ivot, t!anslated by &u Hing*Nuan# &as"ington D5: -"e
-aoist 5ente! 4 Dist!ibuted by Nni'e!sity of Aaai,3 P!ess, 1LL3, )# 3L#
9C: =ooted in Spirit2 The )eart of ;hinese 0edicine, )# 1E#
9E: Bital 6ourishment2 &eparting 1rom )appiness by B!ancois Hullien, t!anslated by
A!t"u! @old"amme!# Ne Go!(: Jone Boo(s, 200F, ))# K;*KC#
9F: Qi 'ong Essentials for )ealth 3romotion by Hiao @uo!ui# P+ 5"ina: 5"ina
+econst!ucts P!ess,
)# F3#
9K: 1oundations of #nternal +lchem2 The Taoist 3ractice of 6ei &an, by &ang Mu,
t!anslated and edited by Bab!i8io P!egadio# Mountain Iie, 5A: @olden >li.i! P!ess, 2011,
))# C1*C2#
9L: Science and ;iviliAation in ;hina2 Bolume K, ;hemistr and ;hemical Technolog/
3art K, Spagrical &iscover and #nvention2 3hsiological +lchem By Hose)" Need"am,
5amb!idge Nni'e!sity P!ess 5amb!idge 1LK3O1LKE and 2000, )# ;L#
910: =ooted in Spirit2 The )eart of ;hinese 0edicine, )# EE*EF#
911: Science and ;iviliAation in ;hina2 Bolume K, )# E3#
912: +n E$position of the Eight E$traordinar Bessels2 +cupuncture, +lchem L )erbal
0edicine, by 5"a!les 5"ace and Mi(i 1"ima# 1eattle &A: >astland P!ess, 2010, )# FK#
913: + &ictionar of ;hinese Smbols2 )idden Smbols in ;hinese Gife and Thought,
&of!am >be!"a!d, t!ans# B!om @e!man by @#L# 5am)bell# Ne Go!( ? London:
+outledge ? 7egan Paul, 1LKE and 1LLE, )#2F2#
91;: T"ai ;hi ;h"uan L 0editation by Da Liu# Ne Go!(: 1c"oc(en Boo(s, 1LKE, ))#2K*L#
91C: The .a and #ts 3ower, + Stud of the Tao Te ;hing and its 3lace in ;hinese
Thought, by A!t"u! &aley# Ne Go!(: @!o'e P!ess 3nc#, 1LCK )# 1;L#
91E: 3bid, CE*F#
91F: The .a of Qigong2 The +rt and Science of ;hinese Energ )ealing by 7en 5o"en#
Ne Go!(: +andom "ouse 4 Ballantine Boo(s, 1LLF, )# 122#

+ll material M CN7O. E$cerpted from the upcoming book, &ecoding the &ao, 6ine Gessons
on &aoist 0editation, b Tom Bisio. +ll rights reserved.
Daoist Meditation Lesson 'ight Theory: $o)den +)#id & The Micro?
3osmic Or@it
Posted on A)!il 2;, 2013
5ontents 9"ide:
1 1ali'a: >li.i! of 3mmo!tality
2 1cience ? 1ali'a
3 +en and Du ? -"e Mic!o*5osmic O!bit
; 3m)o!tant Du 5"annel Acu*Points
C 3m)o!tant +en 5"annel Points Acu*Points
E 5i!culation of t"e Mic!o*5osmic O!bit
F &a.ing and &aning of Gin and Gang in t"e Mic!o*cosmic O!bit
K Ao!mones, Hing, and -"e >ndoc!ine 1ystem
L Notes:
10 Gou mig"t be inte!ested in:
Lesson Eight of Nine Lessons on Daoist Meditation: 7 Theoretica) Disc#ssion of Micro?
3osmic Or@it Meditation%
(a)i8a: ')i9ir of Immorta)ity
1ali'a is a (ey element in Daoist meditation and inte!nal alc"emy# 1alloing sali'a is a
)a!t of 'i!tually e'e!y Daoist e.e!cise, including many fo!ms of 6ei 'ong. Aence sali'a is
!efe!!ed to by many names in diffe!ent Daoist te.ts:
@olden Bluid !in e
@olden >li.i! !in i
Hade De u lu
Hade Bluid u e
Hade Huice u Ahi
Hade Be'e!age u in
Di'ine Huice ling Ahi
Aea'enly De tian lu
As e s"all see in t"is lesson, )!oduction of sali'a is one sign t"at t"e meditation is being
)e!fo!med co!!ectly# &"en :ing is concent!ated in t"e loe! abdomen, t!ansfo!med into
Qi/Breath and mo'ed u)a!d, sali'a is sec!eted and t"en descends to !e)lenis" :ing.
-"e tongue /(non as t"e $!ed d!agon%0 is sometimes used to fu!t"e! stimulate t"e
)!oduction of sali'a, as is t"e action of clic(ing t"e teet"# 3sabelle +obinet tells us t"at t"e
cente! of t"e mout", "e!e t"e sali'a accumulates, called t"e $Hade Pool,% is t"e u))e!*
body eDui'alent of t"e loe! &antian "e!e t"e se.ual essence /:ing0 accumulates#91:
Acco!ding to 5"inese medicine, sali'a is made u) of to basic )a!ts# One )a!t is mo!e )u!e
and !efined# 3t is associated it" t"e (idneys and t"e!efo!e t"e :ing. -"is )o!tion moistens
and nou!is"es t"e teet", t"emsel'es e.tensions of t"e (idneys# -"e ot"e! )a!t is associated
it" t"e o!gans of digestion, )a!ticula!ly t"e stomac"# -"is mo!e tu!bid, less !efined )o!tion
is !elated to digesti'e Muices of t"e stomac" and aids in b!ea(ing don food# P!o)e!
)e!fo!mance of $+e'e!se B!eat"ing% and t"e Mic!o*5osmic O!bit, "ic" e co'e! in t"is
lesson, )!omotes t"e )!oduction of a seete!, t"ic(e!, mo!e nou!is"ing sali'a, associated
it" t"e :ing. -"is $golden fluid% is t"en salloed so t"at it can sin( to &antian.
1ali'a flos f!om to c"annels unde! t"e tongue# 3f it is salloed )!o)e!ly it can ente!
t"e =en 0o /5conce)tion 'essel%0, "ic" !uns don t"e cente! of t"e body to t"e &antian,
genitals and )e!ineum, t"e!eby !etu!ning to t"e &antian# 3f not salloed )!o)e!ly, it
descends to t"e stomac"# -"e )!o)e! met"od of salloing t"e sali'a is to "a'e t"e ti) of
t"e tongue touc"ing t"e u))e! )alate# &"en t"e mout" fills it" sali'a /f!om co!!ect
)!actice of t"e mic!o*cosmic o!bit0, one must st!aig"ten t"e nec( and sallo t"e sali'a#
92:
(cience & (a)i8a
Mode!n science "as disco'e!ed t"at sali'a "as many im)o!tant )!o)e!ties# 1tudies in Ha)an
"a'e s"on t"at sali'a contains 'a!ious en8ymes and "o!mones t"at "el) to aid digestion,
maintain "ealt" and )!e'ent disease# -"e digesti'e en8yme Ptyalin begins t"e )!ocess of
b!ea(ing don ca!bo"yd!ates# Ot"e! substances in sali'a deto.ify and )!otect against to.ic
substances in foods# -"e!e is some indication t"at sali'a may e'en contain substances t"at
fig"t cance!# Pa!otin, a "o!mone found in sali'a, "as been found to st!engt"en t"e acti'ities
of t"e muscles, maintain t"e blood elasticity of t"e 'essels, maintain t"e elasticity of t"e
s(in and st!engt"en connecti'e tissue, ca!tilage, bones and teet"#
Nut!itionist Lino 1tanc"ic", tells t"e ama8ing sto!y of "is fat"e! "o, du!ing &&33 as
ta(en )!isone! in @!eece and sent to a concent!ation cam) in @e!many# 3t as a o!( cam)#
Ais fat"e! as cold and "ung!y all t"e time and !ecei'ed only a slice of b!ead and coffee fo!
b!ea(fast and sou) fo! lunc" and dinne!# Ae disco'e!ed t"at by c"eing is food and e'en
"is ate! many times, it actually seemed to inc!ease "is ene!gy# Ae s"a!ed "is disco'e!y
it" to ot"e! )!isone!s and t"e t"!ee of t"em all felt a!me! and mo!e ene!gi8ed afte!
c"eing t"ei! food and ate! as
muc" as 1C0 times befo!e
salloing it# 3n t"e end only
t"ese t"!ee su!'i'ed# 93:
0en and D# & The Micro?
3osmic Or@it
-"e =en and &u Iessels !un
along t"e midline of t"e body#
-"e =en 0o /$conce)tion
'essel%0 !uns along t"e f!ont
midline of t"e body f!om t"e
Pe!ineum to t"e c"in and mout"
and t"e &u 0o /$go'e!ning
'essel%0 !uns along t"e bac(
midline of t"e body f!om t"e
)e!ineum to to) of "ead and t"en
don t"!oug" t"e fo!e"ead and
nose to t"e inside of t"e u))e! li)
and u))e! )alate# Bot" 'essels
o!iginate in t"e (idneys# 3t is im)o!tant to !emembe! "en loo(ing at t"e )ictu!es of t"ei!
)at"ays, t"at &u 0o )asses t"!oug" t"e inte!io! of t"e s)ine and =en 0o )asses t"!oug"
t"e inte!io! of t"e abdomen#
Important D# 3hanne) 7c#?6oints
Du 1 ;hang Qiang /.ei Gu0 $Long 1t!ong% /$-u!tle -ail%0
Du ; 0ing 0en $Life @ate%
Du 10 Ging Tai $1)i!it -oe!%
Du 11 Shen &ao $1)i!it Pat"%
Du 1; &a @hui $@!eat Aamme!
Du 1E 1eng 1u $&ind Mansion
Du 1F 6ao )u /%u @hen0 $B!ain Doo!$ /$Hade Pillo%0
Du 20 Bai )ui 5Aund!ed Meeting%
Du 2; Shen Ting $1)i!it 5ou!t%
>.t!a %in Tang /@hu Qiao0 9;: $1eal /c"o)0 Aall% /Ancest!al A)e!tu!e%0
Du 2E =en @hong $Auman 5ente!%
Important 0en 3hanne) 6oints 7c#?6oints
+en 2; Tian ;hi $5elestial Pool%
+en 23 She Ben $-ongue +oot%
+en 1F Shang Qi )ai $N))e! 1ea of <i%
+en 12 @hong .an $5ent!al 5a'ity%
+en K Shen Que $1)i!it @ate%
+en E Qi )ai $1ea of <i%
+en ; 'uan %uan $O!iginal Pass%
+en 1 )ui %in $Meeting of Gin%
&u 0o is t"e sea of all t"e yang 'essels /me!idians0 in t"e body# 3t connects t"ese 'essels
and ties t"em all toget"e!# =en 0o is t"e sea of all t"e yin 'essels# -"e t!ue b!eat" a!ises
f!om t"e =en and t"e &u and t"ey a!e at t"e same time acti'e e.)!essions of t"e t!ue b!eat"#
9C:
The two vessels of =en and &u are but two branches with a single source. One travels
along the front of the bod and another travels along the back of the bod. + person"s bod
has the =en and the &u, !ust as heaven and earth have midda >Ai? and midnight >wu?,
which ma be perceived as divided and united. &ivide them and it is apparent that their in
and ang EaspectsF cannot be separated. <nite them EandF it is apparent that the are
coalesced without differentiation. The singular is plural and the plural is singular. 9E:
=en 0o and &u 0o a!e "e!e 7an*&ate! and Li*Bi!e inte!sect, "e!e ate! and fi!e
ascend and descend# Because of t"e !elations"i)s of t"ese to 'essels it" t"e ot"e!
me!idians and t"ei! !ole in t"e t!ansfo!mation of ate! and fi!e, it is said t"at: #f a person
can open these two vessels than all of the hundreds of vessels can all be open.9F:
-"e Mic!ocosmic O!bit, o! 1mall Aea'enly 5i!culation /Diao @hou Tian0, is a met"od of
Daoist meditation t"at attends to t"e ci!culation of t"e Qi/Breath t"!oug" =en 0o and &u
0o. 3n t"e Treatise of +ffirming the Breath and 0aking the Soul =eturn, it is desc!ibed as
follos:
The !ing transformed into 9i rises up toward the heights/
#f the 9i is not strengthened, the !ing becomes e$hausted.
The 9i which becomes the saliva, descends to the depths/
#f the :ing does not return, the 9i is altered.
#t is like water which one heats in a tripod/
#f at first there is no 9i,
)ow will 9i be produced*
Because it descends and cannot escape.
B rising, water becomes 9i,
Qi in turn becomes water when descending.
The rise and descend in endless rotation.9K:
By gently letting t"e b!eat" sin( to &antian, Qi/Breath begins to flo u) t"e &u c"annel to
t"e to) of t"e "ead# Acu*)oints in t"e "ead allo t"e Qi/Breath to ente! t"e b!ain and t"en
descend don into t"e mout", "e!e sali'a is )!oduced and "e!e t"e!e is a connection
it" t"e =en c"annel# B!om t"e!e t"e Qi/Breath /and t"e sali'a0 flo dona!d to t"e
&antian and t"e cycle is !e)eated# -"e Qi/Breath !ises it" in"alation and descends it"
e."alation# -"!oug" t"is )!ocess :ing is t!ansfo!med into Qi/Breath and Qi/Breath in tu!n
nou!is"es t"e s)i!it /Shen0# -"e Shen guides and "a!nesses t"e Qi/Breath to !e)lenis" t"e
:ing. -"!oug" t"is )!ocess, one is !econnected it" t"e $t!ue b!eat"% 4 t"e )!imo!dial yin*
yang cu!!ent t"at flos beteen Aea'en and >a!t"# -"is not only in'igo!ates t"e body by
alloing t"e Qi/Breath, blood and :ing to ente! t"e bone ma!!o, tendons, ligaments, fles"
and muscle, !esto!ing t"e )liability of t"ese st!uctu!es, it also !econnects us it" ou! on
innate isdom, t"e!eby !e*inciting t"e life t"at is it"in us# B!ancois Hullien e.)lains t"e
im)o!tance of t"ese c"annels as follos:
The principle arter or du, which irrigates the back from bottom to top and is the vessel
through which energ flows. .h does our attention, once liberated from the endlessl
spendthrift thirst for knowledge, focus on this arter as defining the line and rule of life*
Because, as we have alread discussed, this median arter has a regulative capacit that
ensures respirator constanc. +nd what is this respiration but a continual incitation not to
dwell in either of two opposite positions - inhalation or e$halation* =espiration allows
each to call upon the other in order to renew itself through it, thus establishing the great
rhthm of the world"s evolution. Thus respiration is not onl the smbol, the image or
figure, but also the vector of vital nourishment.9L:
3irc#)ation of the Micro?3osmic Or@it
As you in"ale and t"e b!eat" !ises, t"e !ibs in t"e bac( o)en# &it" t"e )e!ineum /and anus0
lifted, t"e tailbone sin(ing and t"e 'e!te. lifting u)a!d, t"e Qi/Breath is able to ascend
t"!oug" t"e s)ine# -"e c"in is slig"tly "eld in, alloing t"e )oints at t"e base of t"e s(ull to
o)en so t"at Qi/Breath does not bloc( at t"ese )oints and t"us it ente!s t"e b!ain !ises to t"e
to) of t"e "ead#
&it" t"e e."ale t"e Qi/Breath is able to sin( because t"e tongue ti) touc"ing t"e u))e!
)alate connects =en 0o and &u 0o. -"e lifting of t"e "ead, t"e )osition of t"e nec( and
t"e o)en !ibs allo t"e Qi/Breath to d!o) dona!d to !etu!n to t"e &antian# As t"e
Qi/Breath sin(s it seems to e."ale not t"!oug" t"e nose but don into t"e &antian. -"e
&antian t"en natu!ally "as a feeling of e.)anding as one e."ales /t"e !e'e!se b!eat"ing e
)!acticed in t"e )!e'ious lesson0# -"e flo of ai! is continuous e'en and smoot" li(e a
t"!ead being ound smoot"ly a!ound a s)indle#
As you in"ale 'isuali8e t"e Qi/Breath sin(ing to t"e &antian and t"en, by (ee)ing t"e
)e!ineum lifted /t"e $loe! mag)ie gate%0, and t"e tail sin(ing, t"e Qi/Breath !ises t"!oug"
t"e tailbone to t"e 0ing 0en /Du ;: $life gate%0 and u) t"!oug" t"e cente! of t"e bac( to
acu*)oint Du 1E /Beng Bu0# Ae!e Qi/Breath ente!s t"e b!ain# Qi/Breath t"en )asses t"!oug"
Du 1F /$Hade Pillo%0 at t"e occi)ital )!otube!ance# B!om t"e!e, it continues to !ise to Bai
)ui /$"und!ed meeting%O Du 200 )oint at t"e 'e!te., and mo'es fo!a!d to Shen Ting
/$s)i!it cou!t$O Du 2;0 befo!e beginning to descend it" t"e e."alation#
As you e."ale t"e Qi/Breath mo'es into t"e mout" and connects to t"e =en 0o 'ia t"e
tongue /t"e $u))e! mag)ie gate%0, and t"en )asses don t"e f!ont of t"e body# +at"e! t"an
)assing out t"e nose o! mout", t"e Qi/Breath descends t"!oug" t"e t"!oat to ente! t"e c"est
be"ind +en 1F /$N))e! 1ea of <i%0 and t"en don into t"e abdomen )assing t"!oug" +en
12 /$5ent!al 5a'ity%0# B!om "e!e t"e b!eat" !etu!ns to t"e na'el /1"en <ueO $1)i!it @ate%0
and t"en to t"e &antian.
5i!culation of t"e Qi/Breath in =en 0o and &u 0o is a bit li(e an elect!ical ci!cuit# -"e
to ends of t"e 'essels must be connected fo! t"e!e to be an uninte!!u)ted flo# -"e u))e!
Mag)ie B!idge is t"e tongue, and t"e tongue touc"es t"e u))e! )alate to lin( it" =en 0o
and &u 0o in t"e u))e! )a!t# -"e loe! Mag)ie B!idge is in t"e )e!ineum and lin(s it"
t"e &u Iessel and =en Iessel in t"e loe! )a!t# -"us, t"e +en and &u a!e lin(ed and t"e
Aea'enly 5i!cle flos#
Wa9ing and Waning of 5in and 5ang in the Micro?cosmic Or@it
Gang Qi gat"e!s as t"e Qi/Breath !ises u) t"e bac( and Gin Qi coalesces as t"e Qi/Breath
sin(s bac( to &antian# -"us on t"e in"alation, yang a.es and yin anes# On t"e
e."alation and yin a.es and yang anes# 1imila!ly Qian4Aea'en and Jun*>a!t" a. and
ane Must as day becomes nig"t and nig"t becomes day in endless cycles# 3n Qian t"e!e is
o)ening 4 an o)ening of t"e gates fo! Qi/Breath to flo and c"ange and t!ansfo!mation to
occu!# 3n Jun t"e!e is !ece)tion, closing and consolidation# 3n"alation is o)ening and
e."alation is closing, li(e a bellos )um)ing# -"e c"anges and t!ansfo!mations, t"e
o)ening and closing a!e a )!oduct of Aea'en and >a!t",s b!eat"s, "ic" also flo t"!oug"
us# -"e diag!am belo uses "e.ag!ams f!om t"e %i :ing /# ;hing: t"e Boo( of 5"anges0 to
s"o t"is dynamic )!ocess# -"ese tel'e "e.ag!ams a!e sometimes called: -"e &a.ing
and &aning Ae.ag!ams, o! t"e -el'e 1o'e!eign Ae.ag!ams -"ey a!e also used to
desc!ibe t"e a.ing and aning of yin and yang o'e! t"e 12 mont"s of t"e yea!#
-"e "e.ag!ams c"ange f!om t"e bottom u), t"e yin lines )us"ing out t"e yang, beginning at
t"e summe! solstice and t"e yang lines !etu!ning at t"e inte! solstice# Du!ing Mic!o*
5osmic O!bit Meditation, t"ese same yin*yang t!ansfo!mations occu! inside us# As e
in"ale, yang begins to g!o !ising f!om (idneys and t"e )e!ineum, and mo'ing u) t"e &u
'essel until yang )ea(s Must befo!e !eac"ing t"e to) of t"e "ead# -"en yin !etu!ns and begins
to g!o at Bai )ui# Gin gat"e!s until all t"e lines !etu!n to yin again at t"e )e!ineum#
D!aing ada)ted f!om The ;omplete Sstem of Self )ealing2 #nternal E$ercise, by D!#
1te)"en -# 5"ang# 1an B!ancisco: -ao Publis"ing 1LKE, )# 200#
*ormones, 2ing, and The 'ndocrine (ystem
Mode!n 5"inese )"ysicians sometimes !elate :ing to "o!mones and t"e endoc!ine system
and some belie'e t"at mic!ocosmic o!bit b!eat"ing acti'ates, stimulates and !egulates t"e
endoc!ine system# &"en :ing9i f!om t"e (idneys mo'es u)a!d to nou!is" t"e b!ain and
t"e s)i!it, it may be t"at it connects t"e ad!enal glands it" t"e "y)ot"alamus "ic" lies
Must abo'e t"e b!ain stem# -"e "y)ot"alamus "as di!ect connections it" t"e )ituita!y gland
"ic" is also located in t"e b!ain# -"e "y)ot"alamus not only lin(s t"e ne!'ous system to
t"e endoc!ine system, it also !egulates sec!etions f!om t"e )ituita!y and co*o!dinates many
"o!monal and be"a'io!al ci!cadian !"yt"ms# >ndoc!ine glands t"at signal eac" ot"e! in
seDuence to )!oduce "o!monal t!igge!s a!e !efe!!ed to as an $a.is#% One suc" a.is is t"e
"y)ot"alamic*)ituita!y*ad!enal a.is "ic" inc!eases )!oduction and !elease of
co!ticoste!oids#910: D!# -ian Ae4lu of 1"an.i )!o'ince in mainland 5"ina )oints out t"at
t"e "y)ot"alamus and )ituita!y a!e in t"e N))e! &an Tian and t"e ad!enal glands and
gonads "ose "o!monal sec!etion is also cont!olled by t"e )ituita!y0 a!e in t"e Loe! &an
Tian. Bu!t"e!mo!e, D!# -ian feels t"at )!actice of t"e mic!o*cosmic o!bit di!ectly effects
t"e endoc!ine system, )a!ticula!ly t"e "y)ot"alamic*)ituita!y*ad!enal a.is# Ae att!ibutes
many of t"e "ealt" benefits asc!ibed to t"e Mic!o*5osmic O!bit to its stimulation and
!egulation of t"e endoc!ine system#911:
/otes:
91: Taoist 0editation2 The 0ao4Shan Tradition of 'reat 3urit, by 3sabelle +obinet,
t!anslated by Hulian B# Pas and No!man H# @i!a!dot# Albany, NG: 1tate Nni'e!sity of Ne
Go!( /1NNG0 P!ess, 1LL3# O!iginally )ublis"ed in B!enc" as 0editation Taoiste /Pa!is:
De!'y Li'!es, 1LFL0, )# L1#
92: Taoist %oga2 +lchem and #mmortalit by Lu 7,uan Gu /5"a!les Lu(0, Maine: 1amuel
&eise! 3nc#, 1LF3, ))# 10*11#
93: 3ower Eating 3rogram2 %ou +re )ow %ou Eat, by Lino 1tanc"ic"# As"e'ille, N5:
Aealt"y P!oducts 3nc# 1LKL, ))#3*;#
9;: 1ire 3athognom &ue to #nternal #n!ur in ;hinese 0edicine, by -ian Ae Lu t!anslated
by Auang @uo <i#
9C: +n E$position of the Eight E$traordinar Bessels2 +cupuncture, +lchem L )erbal
0edicine, by 5"a!les 5"ace and Mi(i 1"ima# 1eattle &A: >astland P!ess, 2010, )# F0#
9E: 3bid, )# 1;E#
9F: 3bid, )# F0#
9K: Taoist 0editation2 The 0ao4Shan Tradition of 'reat 3urit, by 3sabelle +obinet,
t!anslated by Hulian B# Pas and No!man H# @i!a!dot# Albany, NG: 1tate Nni'e!sity of Ne
Go!( /1NNG0 P!ess, 1LL3# O!iginally )ublis"ed in B!enc" as 0editation Taoiste /Pa!is:
De!'y Li'!es, 1LFL0, )# KF#
9L: Bital 6ourishment2 &eparting 1rom )appiness by B!ancois Hullien, t!anslated by
A!t"u! @old"amme!# Ne Go!(: Jone Boo(s, 200F, )# 31#
910: "tt):==en#i(i)edia#o!g=i(i=Ay)ot"alamus
"tt):==en#i(i)edia#o!g=i(i=>ndoc!ineRsystem
911: 1ire 3athognom &ue to #nternal #n!ur in ;hinese 0edicine, by -ian Ae Lu
t!anslated by Auang @uo <i#
+ll material M CN7O. E$cerpted from the upcoming book, &ecoding the &ao, 6ine Gessons
on &aoist 0editation, b Tom Bisio. +ll rights reserved.
Daoist Meditation Lesson /ine Theory: $o)den +)#id 0et#rning to
Dantian Meditation
Posted on Hune 1, 2013
5ontents 9"ide:
1 1u Dong Po and t"e @olden Bluid Meditation
2 Li <ing Gun: $3mmo!tal% of t"e Mode!n >!a
3 -"e -"!ee Passes
; -"e 3mage of t"e &ate!"eel
C Notes:
E Gou mig"t be inte!ested in:
The ninth and fina) )esson of /ine Lessons on Daoist Meditation: 7 Theoretica)
Disc#ssion of the $o)den +)#id 0et#rning to Dantian Meditation%
%e )uan &an Tian 6ei 'ong
3n t"is lesson e ill e.)lo!e a met"od of Daoist meditation t"at combines many of t"e
elements of t"e )!e'ious lessons into one e.e!cise# -"e focus of t"is lesson is on t"e
$o)den +)#id 0et#rning to Dantian Meditation /sometimes (non as t"e seated >ig"t
B!ocade <i @ong0# 3t is one of t"e meditation )!actices t"!oug" "ic" :ing, Qi/Breath and
Shen a!e inte!*t!ansfo!med and t"us is conside!ed a Daoist $alc"emical )!actice#%
-"e @olden Bluid +etu!ning to &antian Meditation builds on t"e )!e'ious lesson, in "ic"
e alloed Qi/Breath to ci!culate in =en 0o and &u 0o, in combination it" t"e
salloing of t"e golden fluid /t"e sali'a0# -"e!efo!e, e ill be em)loying t"e Mic!o*
5osmic O!bit )!actice in conMunction it" 'a!ious mo'ements and self*massage tec"niDues
to facilitate t"e mo'ement of t"e Qi/Breath t"!oug" t"e &u and =en 'essels and t"e inte!*
t!ansfo!mation of t"e -"!ee -!easu!es: :ing, Qi/Breath, and Shen.
(# Dong 6o and the $o)den +)#id Meditation
(# Dong 6o /also (non as 1u 1"i0 as a famous )oet of t"e No!t"e!n 1ong Dynasty# Ae
as bo!n into an illust!ious family of officials and sc"ola!s 4 bot" "is fat"e! and b!ot"e!
e!e famous lite!ati# 1u Dung Po too( t"e 3m)e!ial >.am in 10CF and in addition to "is
)olitical ca!ee!, "e as an inno'ato! and maste! of )oet!y, )!ose, callig!a)"y, and )ainting#
Ae as one t"e founde!s of t"e 1out"e!n 1ong style of )ainting# Ais )olitical ca!ee! "ad
many u)s and dons, and at diffe!ent times "e as im)!isoned and e.iled# Many of "is
)oems a!e info!med by Daoism and 5"an Budd"ism and at 'a!ious times "e )!acticed bot"
Daoist and Budd"ist met"ods of meditation, including t"e @olden Bluid +etu!ning to &an
Tian Meditation# Ae !ote of "is )e!sonal e.)e!ience in )!acticing t"is met"od:
#ts effect is not sensed at the beginning, but after practicing for one hundred das, its effect
cannot be measured and is a hundred times more effective than herbal drugs. +lthough the
method is relativel simple and eas, real skill can onl be obtained after long4term
practice. +fter training for twent das, # feel that m spirit is reall different. # feel 9uite
warm below the umbilicus, m low back and steps feel light. + shine remains on m face
for long time. # feel # am not far from being immortal.91:
1u,s fluid )oet!y !eflects a s)ontaneity and fluidity t"at stem f!om "is )!actice of 5"an and
Daoism and "is )e!sonal e.)e!iences it" t"e )oignancy of lifeO its )leasu!es,
disa))ointments and 'icissitudes# -o e.am)les a!e belo#
Remembrance
To what can our life on earth be likened*
To a flock of geese,
+lighting on the snow.
Sometimes leaving a trace of their passage# 92:
Written on Abbot Luns Wall at Mount Chiao (1!"#
The 0aster stas on 0ount ;hiao,
>though in fact he"s never 5staed, anwhere?.
6o sooner had # arrived than # asked him about the .a,
But the 0aster never said a word.
6ot that he was lost for words -
)e saw no reason for repling.
Then # thought, Gook at our head and feet -
;omfortable enough in hat and shoes, aren"t the*
#t"s like the man with the long beard
.ho never worried how long it was.
But one da someone asked him,
5.hat do ou do with it when ou sleep*,
That night, pulling up the covers,
)e couldn"t decide if it went on top or under.
+ll night he tossed and turned wondering where to put it,
Till he felt like anking it out b its roots.
These words might seem trite and shallow
But in fact the have deep meaning.
.hen # asked the 0aster what he thought,
he 0aster smiled his approval. 93:
Li Qing 5#n: ,Immorta)- of the Modern 'ra
3n t"e mode!n e!a, t"e @olden Bluid met"od as made famous in mainland 5"ina, -aian
and Aong 7ong, by Li Qing 5#n /Li 5"ing*yun0 "o as )u!)o!tedly bo!n in 1ic"uan
)!o'ince in 1EFK and died at age 2CE in 1L33# 1ome say t"at "e bu!ied 22 i'es and "ad
nume!ous c"ild!en# 9;: Ae Moined t"e a!my at age F1, but as also an "e!balist and )e!"a)s
a )!actitione! of ma!tial a!ts# 3n 1L2F @ene!al Gang 1"en, im)!essed it" "is "ealt",
st!engt" and yout"fulness at an ad'anced age, in'estigated "is life# Ae inte!'ieed adults
f!om Li,s "ometon "o said "e loo(ed muc" t"e same no as "e "ad "en t"ey e!e
c"ild!en# Acco!ding to a -ime Maga8ine a!ticle !itten in 1L33, in 1L30 P!ofesso! &u
5"ung*c"ie" of 5"engdu Nni'e!sity found !eco!ds indicating t"at the #mperial ;hinese
'overnment had congratulated one Gi ;hing4un in 7PCQ on his birthda. The birthda
was his 7KNth, making the man who died last week - if it was the same Gi ;hing4un, and
respectful ;hinese preferred to think so - a CKR4ear4old# 9C:
Pa!t of t"e Li <ing Gun,s sec!et, acco!ding to some, as met"odical )!actice of t"e 1eated
>ig"t B!ocade >.e!cises /@olden Bluid Meditation0 "ic" "e maintained fo! o'e! 100
yea!s# 9E: &"en as(ed about t"e sec!et of "is long life, "e me!ely said: Jeep a 9uiet heart,
sit like a tortoise, walk sprightl like a pigeon and sleep like a dog.9F: &"et"e! o! not t"e
sto!y of Li <ing Gun is t!ue, if it ins)i!es one to )!actice Daoist meditation, it is o!t"
"ea!ing#
The Three 6asses
San 'uan /$-"!ee Passes% o! $-"!ee @ates%0 !efe!s to t"!ee im)o!tant )laces on t"e Du
5"annel# -"ese t"!ee a!eas a!e t"e )laces "e!e it is most difficult fo! t"e Qi/Breath to
ci!culate, "e!e it can become im)eded# One is t"e .ei Gu 'uan /-ailbone Pass0# -"e
second is t"e :ia :i 'uan along t"e sides of t"e s)ine at t"e a!ea a!ound 0ing 0en, and
)!oceeding u)a!d on eit"e! side of t"e s)ine along t"e t"o!a. /mid bac(0# :ia :i means to
$sDuee8e t"e s)ine% and is also sometimes a name fo! t"e a!ea a!ound t"e E
t"
t"o!acic
'e!teb!ae, "ic" lies Must be"ind t"e dia)"!agm#9K: -"e t"i!d is t"e %u @hen 'uan /Hade
Pillo )ass0 at t"e occi)ital !egion#9L:
3f Qi/Breath becomes stuc( at t"e tailbone, t"ei! may be "ea'y ac"ing )ain in t"e sac!um#
Bocusing on t"e gentle lifting of t"e )e!ineum, it"out fo!cing t"e b!eat", ill aid in
smoot"ing t"e flo of t"e Qi/Breath. Bloc(age at t"e 0ingmen a!ea in t"e lo bac( can
!esult in ac"ing ac!oss t"e lo bac(# Often t"is occu!s because of )!io! inMu!y o! tig"tness
of t"e lo bac(# Bocusing on t"e Qi/Breath filling t"e &antian and mo'ing bac(a!d to t"e
0ingmen as you attend to t"e tongue touc"ing t"e u))e! )alate ill "el) mo'e t"e
Qi/Breath t"!oug" t"is gate# 3t is most common fo! t"e Qi/Breath to become stuc( at t"e
occi)ital gate, !esulting in stiffness of t"e nec( and ac"ing )ain at t"e bac( of t"e "ead#
5losing t"e eyes, and loo(ing u)a!d and ina!d as you subtly !aise t"e "ead ill "el)
mo'e t"e Qi/Breath t"!oug" t"is gate# P!acticing t"e dee! e.e!cise can "el) )!e'ent
bloc(age at t"e sac!um, t"e c!ane e.e!cise can "el) )!e'ent bloc(age at t"e 0ingmen and
:ia :i 'uan, and )!actice of t"e to!toise e.e!cise can "el) )!e'ent bloc(age at t"e occi)ut
and nec( /t"e %u @hen gate0#
-"e diag!am belo illust!ating t"e a.ing and aning of yin and yang du!ing t"e Mic!o*
5osmic O!bit uses t"e t!aditional 5"inese c"a!acte!: 0en /gate*doo!0, to s"o t"e
location of t"e -"!ee Passes:
The Image of the WaterAhee)
A ate!"eel tu!ning along a mill!ace is a common image in Daoist meditation and is often
used to desc!ibe t"e dynamic of t"e Mic!o*5osmic O!bit# -"e ate!"eel contains a "ub at
it,s cente!# -"e "ub is still and em)ty !elati'e to t"e buc(ets o! )addles, "ic" a!e full and
mo'e u) and don at t"e )e!i)"e!y# As one buc(et o! )addle goes u) f!om t"e bottom to
t"e to), anot"e! mo'es dona!d f!om to) to bottom# -"e "ub !e)!esents t"e stillness of
t"e s)i!it and "ea!t inside# -"e tu!ning buc(ets !e)!esent t"e mo'ement of t"e Qi/Breath,
t"e t!ansfo!mation of and yin and yang, in t"e &u and =en Iessels# 3n t"e Nei @ong
classic it says:
#n front is the =en and in the back is the &u.
Between these the 9i turns constantl#910:
-"e !e)etition of t"e c"a!acte! gun, $tu!n% /ie: gun gun 0 in t"is )assage con'eys t"e idea
t"at t"e Qi/Breath lite!ally tu!ns, !olls, boils o! s)i!als t"oug" t"e =en and &u 'essels, muc"
li(e t"e action of ate! in a mo'ing st!eam#
-"e ci!cuit c!eated by t"e =en and t"e &u 'essels t!ans)o!ts substances t"at "a'e &ate!*
li(e natu!e: t"e :ing /gene!ati'e ene!gy0, t"e Qi/Breath /'a)o!0, and t"e @olden Bluid
/sali'a0# -"e u)a!d mo'ement of t"e ate!"eel t!ansmutes :ing into Qi/Breath and
Qi/Breath into Shen. -"e dona!d mo'ement is conce!ned it" t"e nou!is"ing of t"e
Qi/Breath by Shen, and t"e !e)lenis"ment of :ing by Qi/Breath. &it" time, as t"e
ci!culation becomes smoot", t"e mo'ement can t!a'el in bot" di!ections simultaneously#
911:
>'a &ong tells us t"at to conditions must be met fo! t"e ate!"eel to tu!n:
51irst, the three gates along the &u meridian must be open. To open these gates,
generative energ must be plentiful. .hen the generative energ is plentiful, it can be
transmuted into vapor. .hen there is sufficient vapor, the vapor can thrust through the &u
meridian and open the three gates. Second, the mind must be empt and still of thoughts. #t
is when stillness had reached its height that movement will begin., 912:
/otes:
91: 1ire 3athognom &ue to #nternal #n!ur in ;hinese 0edicine, by -ian Ae Lu t!anslated
by Auang @uo <i#
92: "tt):==#c"ina)age#com=)oet*e=sus"i2e#"tmlS00E
93: Selected poems of Su Tung 3"o t!anslated by Bu!ton &atson# Po!t -onsend, &A:
5o))e! 5anon P!ess# 1LL;, )# E0#
9;: -ime Maga8ine 5A3NA: -o!toise*Pigeon*Dog# Monday, May 1C, 1L33
"tt):==#time#com=time=maga8ine=a!ticle=0,L1F1,F;CC10,00#"tml
9C: 3bid#
9E: Qi 'ong Teachings of a Taoist #mmortal2 The Eight Essential E$ercises of 0aster Gi
;hing4%un, by 1tua!t Al'e Olson, +oc"este! Ie!mont: Aealing A!ts P!ess, 2002, ))# 30*;#
9F: -ime Maga8ine# 5A3NA: -o!toise*Pigeon*Dog#
9K: Tiu8"entu: &iagram of ;ultivating Truth, t!anslated by Mi(ael 3(i'esi, 200L, )# 31#
9L: ;hinese Qigong Outgoing4Qi Therap by Bi Gongs"eng# -!ans# By Gu &en)ing and
Ho"n +# Blac(# Hinan, 5"ina: 1"andong 1cience and -ec"nology P!ess, 1LL2, ))# 10L*110#
910: 6ei 'ong2 The +uthentic ;lassic + translation of the 6ei 'ong @hen ;huan
-!anslated by -om Bisio, Hos" Paynte! and Auang @uo <i# Den'e! 5olo!ado: Outs(i!ts
P!ess, 2011, )# 3#
911: )olding %in, Embracing %ang2 Three Taoist ;lassics on 0editation, Breath
=egulation, Se$ual %oga and the ;irculation of #nternal Energ, -!anslated by >'a &ong,
Boston: 1"amb"ala, 200C, ))# 1C*1E#
912: 3bid, )# 1E#
+ll material M CN7O. E$cerpted from the upcoming book, &ecoding the &ao, 6ine Gessons
on &aoist 0editation, b Tom Bisio. +ll rights reserved.