323420647-Qmdj-Level-1

QMDJ LEVEL 1 

Brief History of QMDJ

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Lineage and why Yao Chen is different

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YIN AND YANG Plate Differentiation

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Year Plate

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Month Plate

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Day Plate

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Brief Explanation of 10 000 years Calendar

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24 Solar Jie Qi

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Components of Qi Men

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Building QMDJ Plates

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Star Arrangements

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God Arrangements

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Understanding Earth & Heaven Plate Combination

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Explanation of Various Method in real life situation like legal, etc

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Meaning of Gates,Stars, Gods within QMDJ Plate

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Secret of QMDJ – Using Various Structures

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Separation of Structures into Good and Bad

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Usage of YEAR, MONTH, DAY and TIME PLATE

QMDJ LEVEL 2 

BaZi essentials in QMDJ

           

XKDG Date Selection and Integrating with QMDJ Basic Components of 5 Prosperity Method Basic Day Selection What is required Door Position and Sitting Different Stems for Different Events BaZi, Feng Shui and QMDJ knowing when to do what Advanced Oracle Multiple Palace Checking Using QMDJ How to Increase Destiny ‘Da Qi Chao Ming’ Method When to use How often When is it best

http://www.geomancy.net/resources/theories/fs-imenu.htm http://www.fengshuitips.co.uk/how_to_take_a_compass_reading.htm http://9starki-4pillarsbazi-fengshui-heluo.com/9-ki-stars-on-the-reversed-luo-shu-axispart-three/ http://www.andynicolaastrology.com/Luo%20Shu/Working%20with%20the %2081%20segment%20luo%20shu.html http://www.hiakz.com/loshu.asp

HE TU y LUO SHU. FENG SHUI

En Feng Shui Clásico, existen dos patrones de energía conocidos como He Tu y Luo Shu; éstos 2 diagramas nos permiten entender el origen de los elementos y la influencia del factor Tiempo sobre el Qi o energía.

HE TU

Muchas de las observaciones acerca de la Naturaleza, tuvieron su origen en el estudio minucioso del He Tu. El He Tu representa el primer arreglo de energías, el balance o armonía perfecta del Yin y el Yang. Es la base del Sistema San He 三合 o Escuela de las Formas y del Paisaje y del Pakua del Cielo Anterior.

Los puntos blancos y negros en cada línea de los mapas representan los números del 1 al 9 que también son las 9 Estrellas del Feng Shui. En el He Tu se observan dos lineas de puntos en cada uno de los 4 lados. La lineas inferiores contienen 1 punto blanco y 6 negros. Las líneas de arriba 2 puntos negros y 7 blancos. Los números 3 y 8 están en la izquierda. Los números 4 y 9 están en la derecha. En el centro hay 15 puntos -5 y 10El He Tu no involucraba direcciones geográficas por que para su aparición, no existía la brújula; los sabios chinos solo sabían que el calor provenía de la parte de arriba de su región y que hacia la parte de abajo, tenían el frío; a la izquierda la vegetación era muy abundante y a la derecha tenían grandes montañas rocosas. Basados en esto, establecieron que arriba era Fuego, abajo era Agua, a la izquierda Madera y a la derecha el Metal, involucrando así los 5 Elementos en el He Tu; la Tierra está en el centro. De su análisis nacen las 5 fases de la energía (elementos) y su ubicación. Los Los Los Los Los

números 2 y 7 forman una combinación celestial de FUEGO y su dirección es el SUR. Números 1 y 6 forman una combinación celestial de AGUA y su dirección es el NORTE. números 3 y 8 forman una combinación celestial de MADERA y su dirección es el ESTE. números 4 y 9 forman una combinación celestial de METAL y su dirección es el OESTE. números 5 y 10 forman una combinación celestial de TIERRA y su ubicación es el CENTRO.

Es importante destacar que en éste diagrama no hay cambio, por lo que es estático y el factor Tiempo está ausente. De forma contraria al He Tu, el Luo Shu muestra el Universo en un constante cambio debido a la intervención del factor Tiempo. Representa las energías actuando a través de los ciclos del tiempo, la naturaleza dinámica del Yin y el Yang. Es la base del Xuan Kong y del Pakua del Cielo Posterior. LUO SHU

Origen del Luo Shu

Muchos siglos después, una leyenda atribuye el origen del Luo Shu o segundo mapa, a una tortuga emergiendo del río amarillo con una serie de puntos blancos y negros en su caparazón. Un viejo sabio llamado Xia Yu, interpretó las marcas y las plasmó en una cuadrícula de 3x3 conocida como Cuadrado Mágico. Posteriormente el Rey Wen Wang durante la Dinastía Chou, reordenó el Pakua Anterior según el patrón del Luo Shu, incorporando los trigramas, las direcciones y los movimientos estacionales del tiempo, dando origen al Pakua del Cielo Posterior.

El Luo Shu involucra las 8 direcciones, el factor tiempo y la interacción del Qi a través del mismo. Es la base fundamental del aspecto predictivo del Xuan Kong, el BaZhai, el Zibai y cualquier técnica de Feng Shui interior. El desplazamiento de las 9 Estrellas a través de los 9 Palacios de la cuadricula, se conoce como Senda del Luo Shu; es el flujo del Qi en cualquier edificación y el movimiento de los 5 Elementos.

Los números pares e impares están ubicados en forma alternada; los 5 números impares forman una cruz pasando por el Centro y de ésta forma marcan la ubicación de los 4 Puntos Cardinales; los números pares están ubicados en las esquinas del diagrama donde se ubican los 4 Sub-puntos Cardinales. Es interesante observar que si sumamos los casilleros ya sea en forma horizontal, vertical o diagonal, el resultado siempre será 15. ¿Qué significado tiene esto?...15 son los días que dura cada uno de los 24 ciclos del Año Solar Chino! Cada edificación puede ser sectorizada para evaluar los 9 Palacios del Luo Shu y, en un análisis simple, determinar su potencial para apoyar el aspecto Riqueza, Pareja, Crecimiento, Fama, Protección y Conocimiento. La situación ideal en cualquier edificación es que TODOS los palacios estén presentes; de esta manera se garantiza la existencia de los 8 Trigramas y, lo más importante, un armónico flujo del Qi. El flujo del Qi en el Luo Shu La Senda del Luo Shu nos dice que el Qi fluye del centro hacia el NO, luego pasa al Oeste, sigue hacia el NE, se mueve al Sur, al Norte, al SO, Este y SE. Cuando una edificación tiene un sector perdido por irregularidad en el diseño, significa que el flujo del Qi se interrumpe y lo más importante, la edificación pierde capacidad para apoyar el aspecto involucrado que puede ser Riqueza, Crecimiento, Pareja, etc. Cualquier evaluación de Feng Shui de interiores pasa por revisar minuciosamente los 9 Palacios del Luo Shu, su presencia, que los afecta, como se mueve el Qi entre ellos. Evaluar el Feng Shui interno es mucho más que revisar combinaciones de estrellas; de hecho si los palacios están afectados por formas externas negativas las combinaciones favorables solo serán adornos inútiles.

Fuentes: http://fengshuiclasicobuenosaires.blogspot.com/2010/04/he-tu-y-luo-shu.html http://habitatfengshui.com/Art_He_Tu_Feng_Shui.htm

Para los antiguos chinos, el viento y el agua eran temas de importancia trascendental. ( el feng y el shui). Con los vientos suaves se recogían buenas cosechas, y el ganado estaba saludable. Los arroyos y rios proporcionaban alimentos y aseguraban la supervivencia de un asentamiento humano ante la sequía. Los vientos fuertes destruyen las cosechas, las aguas estancadas producen enfermedades, y las aguas bravas no son buena fuente de alimentos. Las nubes, agua, viento, sol, lluvia eran para los chinos fundamentales energias del Cielo y de la Tierra. La energía que se mueve armonicamente es nutritiva. La energía estancada es destructiva, la que se precipita es maligna. Las antiguas tribus chinas eran dirijidas por Chamanes que conocían las costumbres del viento y del agua. También poseían poder sobre los elementos. Uno de estos reyes chamanes fue Fu Hsi, al que se le consideraba patrón de las Artes Adivinatorias de china, también era entendido en las costumbres de los animales. Tenía dominio del reino animal. Fue el descubridor de lo que en Feng Shui llamamos HoTu o PA-K´UA del cielo anterior. Comprender el HO-TU, es comprender la naturaleza subyacente del Universo y de la Humanidad. Otro de estos reyes chamanes fué Yü, quien se había formado como chamán y el cielo lo designó para que fuera jefe de su pueblo. Se dice que YÜ recibió el libro del Poder sobre las aguas de la mano de un inmortal. Una vez vió salir del agua una tortuga en cuyo caparazón había una figura, la cual mas tarde sería llamada LO-SHU, la figura del río LO y es el prototipo del PA-K´UA del cielo posterior.

YÜ fundó la dinastía HSIA y sus descendientes reinaron durante más de 400 años.

(el pa-k´ua del cielo anterior del Ho-t´u describe el orden ideal de las cosas, la realidad subyacente y permanente)

(el pa-k´ua del cielo posterior del LO-SHU se utiliza para predecir los fenómenos del flujo y del cambio)

http://sygz2012.blogspot.com/2012/03/diagrammatic-representation-of-he-tu.html

Dayan (50), Yi Jing/I Ching (64), He Tu, Luo Shu Kundalini Yoga (Six Chakras) and Candali Yoga (Four Chakras)

Shuang Yan Guan Zhu

Yi jing/I Ching divination (易卜) – has the following description:

「Divination methods are mostly based on the calendar. The process of divination involves calculating the interactions among nature, earth and hman beings, as well as the cycles of seasons and the use of the number fifty - the number of Da Yan (大衍之數). As the means to predict all phenomena in the universe.」(Taiwanpedia.culture.tw/en/content?ID=2060)

Ji Ci Shang Zhuan (系辭上傳) says :

「There are 50 numbers in Dyan, but the use is only 49」. The origin of the number 50 is unkonwn. Perhaps, it is due to the burying of books and burying of scholars by Emperor Qin. (秦始皇)

Burning of books and burying of scholars (焚書坑儒) is a phrase that refers to historical accounts of a policy and a sequence of events in the Qin Dynasty of ancient China, between the period of 213 and 210 B.C. During these events, the Qin Emperor slaughtered hundreds of scholars and burned innumerable copies of books. (En.wikipedia.org/wiki/burning_of_books_and_burying_of_scholars)

In the book 《He Luo Jing Yun》(河洛精蘊), it mentions 10 explanations for the origin of fifty numbers of Dayan. There are two reasonable explanations: 1. 2.

The sum of He Tu (河圖)(55) and Luo Shu (洛書)(45), and divided by 2 will be the number 50. The sum of 36 Chinese vowels and 14 consonants equals to 50. (Table 1)

50 Chinese Vowels and Dan Yan Table 1

50 Chinese Vowels and Da Yan Table 1

In above, the former relates to human body and the later connects to human voice. It is interesting to know that Sanskrit language has 16 vowels and 34 consonants (total 50 letters). According to Arthur Avalon, in Kundalini yoga, each chakra has different number of petals. There are six chakras inside the body from Muladhara to Ajna. The total number of petals in the six chakras are 50. Each petal represents a specific sabda. There are 50 sabda. Each sabda corresponds to a letter alphabet in the Sanskrit language. (Table 2)

Arthur Avalon - The Serpent Power Total 50 petals and 50 alphabet sound (Sabda) Table 2

Previously, we use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be represented by the frontal plane. The He Tu (Dragon Horse) can be presented by the sagittal plane. In Yoga, the six chakras, and each chakra can be presented by transverse plane. All three related to the human body. (Figure 1)

Figure 1

From the above, He Tu, Luo Shu, Dayan and the seven chakra in yoga are all related. The petals of each chakra can be related to the body, especially the nervous system. (Figure 2)

Figure 2

Conceptual Illustration by Thomas Chan

The following discussion relates the 50 petals in yoga to the body systems:

1.

Muladhara – it has 4 petals. Each petal has spiral property of Prana. It comprises sacral plexus and 3

abdominal cavities (San Jiao). *Note: In Dayan (50-1=49), the 1 is eternal and locates at the perineum.

2 3

2. Svadhisthana – It has 6 petals. It makes up of 5 sacral nerves and 1 coccygeal nerve. 3. Manipura – It has 10 petals. It makes up of 10 levels of the sympathetic trunk of the autonomic system (T6-L3).

4

4. Anahata – It has 12 petals. It is probably made up by the Hrit Chakra (8 petals) and 4 petals from the

sympathetic trunk of the autonomic system(T2 – T5). *Note: Hrit Chakra is just below the heart chakra. It has 8 petals. Somebody just calls it the heart chakra. Hrit starts from C 1 – C8 of the sympathetic trunk.

5

5. Visuddha – It has 16 petals. It comprises 7 petals from C1 – C7 and petals from C8 – L5 (half of 18)

6

of the spinal cord. * Note: Prana at the spine concentrates at back of spine. 6. Ajna – It has 2 petals. It consists of left and right side. It probably situates at the third ventricle.

From the above discussion, it is clear that Dayan, He Tu, Luo Shu, and yoga are related to human body or more specific - the Qi or Prana. Qi or Prana can affect health and one’s intelligence. Qi can interact with the environment. Hence, Qi affects Feng Shui and fortune telling. The 50 numbers in Dayan and the 64 qua in Yi Jing are manifestation of bodily Qi or Prana. The manipulation of Qi or Prana can affect one’s health or destiny. Hence, this can be a basis of fortune telling.

In the article 【I Ching – The Chinese Art of Fortune Telling】 has the following paragraph, 「Hexagrams for fortune telling: fortune telling in the I Ching is done by interpreting hexagrams. Hexagrams are combinations of six complete or broken lines (Yang and Yin, respectively). Drawn and read from bottom upwards. There are total of 64 hexagrams, which represent symbolically, all possible situations or mutations in the universe, whether natural or human.

By studying and interpreting these hexagrams, one can understand the basic principles behind all changes and, thus infer the future.」(www.jagjituppal.com/articles/27-i-ching-th...)

It is interesting to note that in Candali yoga, the navel chakra has 64 branches. It is equivalent to the 64 qua (卦) in Yi Jing. IN Fu Xi 64 qua diagrams say: 「8 x 2 equals 16, 16 x 2 equals 32 and 32 x 2 equals 64; this is a miracle of nature.” (Diagram 1). Since the 64 qua and the Fu Xi diagram are related

to the Candali yoga (Figure 3 and Table 4). So qua (卦) is related to Qi and Prana and the human body (Table 5), and can be used for fortune telling.

Yoga - Comparison of Kundalini (Petals) and Candali (Branches)

Diagram 2

Comparison Between Chakra Petals in Kundalini Yoga

Versus Chakra Branch in Candali Yoga Table 4

Table 4 and diagram 2 compare the differences between Candali and Kundalini yoga. The difference includes position, number of branches and petals.

Table 5 shows that the Candali yoga branches are related to musical tone or alphabetic tones and the body nervous system.

I Ching, Candali Yoga, Tones and Body Location

Chakras

The I-Ching 64 Quo or Sanskrit alphabets (Sabda)

Temperament (Tuning)

Navel

64

64 tuned bells (bronze) of ancient China

Head

32

32 vowels of ancient China

The upper of spinal cord 32 nerves?

Neck

16

16 "yunshe" of Guangyun

C1 – L5 + (T1 - L5) 1/2 (7+9=16)

8

8 (Ba Yin)music instruments made of 8 different materials

8 Cardiac Nerves

(Cadali Yoga)

Heart

4 2 TaiChi

Location 64 nerves (32 spinal nerves, left and right)

Table 5

Figure 3 shows the Candali chakras and body parts.

The following are the explanation of each of the four chakras in Candali yoga.

Hart Chakra (8)

Cardiac plexus – sympathetic nerve supply to the heart. (total 8) 

Superior sympathetic cardiac nerve – from the superior cervical ganglia (2).



Middle sympathetic cardiac nerve – from the middle cervical ganglia (1).



Inferior sympathetic cardiac nerve – from the inferior cervical ganglia (1).



 In addition – sympathetic nerves to the cardiac plexus arise from the first four (4) thoracic sympathetic ganglia.

From the above, the cardiac plexus has (8) nerves to make up the plexus.

Navel chakra (64)

The spine is made up between 31-33 bones and in humans, there are 31 pairs of spinal nerves. There are 8 pairs of cervical nerves (C1- C8), 12 pairs of thoracic nerves (T1-T12), 5 pairs of lumbar nerves (L1L5), 5 pairs of sacral nerves (S1-S5) and one pair of coccygeal nerves (C1).

In 《I Ching》a number 64 is needed. However, 31 pairs of the spinal nerves (left and right) times 2 give a number 62. We need 1 more pair of nerve (best for a pair of coccygeal nerves) to arrive a number 64. Hence, our discussion concentrate on the navel chakra.

The navel chakra, its location is just above the navel and below the bottom of the rib cage in the area of the lumbar vertebrae of the spine.

In humans, because the spinal cord stops growing in infancy while the bones of the vertebral column continue growing. The spinal cord in adults ends at about the level of the first or second lumbar vertebra (L1 or L2). The conus medullaris is the tapered, lower end of the spinal cord. It occurs near lumbar vertebral levels 1 (L1) and 2 (L2). From here, the spinal nerves continue to branch out diagonally, forming the cauda equina.

The most inferior of the spinal nerves, the coccygeal nerve leaves the spinal cord at the level of the conus medullaris, superior to the filum terminale. However, adhering to the outer surface of the filum terminale are few strands of nerve fibres which probably represent rudimentary second and third coccygeal nerves. (EN. Wikipedia.org/wiki/filum_terminale)

The most inferior of the spinal nerves, the coccygeal nerve leaves the spinal cord at the level of the conus medullaris, superior to the filum terminale. However, adhering to the outer surface of the filum terminale are few strands of nerve fibres which probably represent rudimentary second and third coccygeal nerves. (EN. Wikipedia.org/wiki/filum_terminale)

Since the navel chakra is at the level of cauda equina (includes filum terminale), there are thirty two pairs of nerves (two pairs from coccygeal nerves). The 32 pairs (cervical 1 to coccygeal 2 ) times 2 give a number 64.

Throat chakra (16)

From our earlier papers, the throat chakra can be represented by nerves (C1- C7) and (C8-L5) of the spine C1-C7 give a number 7. C8-L5 give a number 9 (C8 - L5 consist 18 vertebral nerves, in this region, two vertebral nerves count as 1). 7 and 9 add together resulting a number 16 note1,2.

Note 1: Tibetan yoga and secret doctrines Evans-Wentz, W.Y., page 247. Note2: Prana here concentrates at front of the spinal cord.

Head Chakra (32)

Since in our discussion, there are 32 pairs of spinal nerves, at the level of navel chakra, there are left and right side divisions. However, the spinal cord ends around the foramen magnum. At the region of decussation of pyramid, right and left spinal fibres meet. Hence, the 32 pairs of spinal nerves can be represented by the number 32.

Figure 3

In conclusion, Dao ( He Tu and Luo Shu) , Tibetan yoga (Buddhism) and yoga (chakras and sabda) are all inter-related. Qi and Prana are the same phenomena. Dao or yoga each has their own strength or weakness. One should learn from each other and not to reject each other. Only knowledge is the truth.

Appendix

He Tu and Nervous System

1.

Pelvic Plexus

2.

Esophageal Plexus and Tracheal Plexus

3.

Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus

4.

Cardiac Plexus，Celiac Plexus，Superior Mesenteric Plexus，Inferior Mesenteric

Plexus 5.

Fifteen Autonomic Nerve Connection

6.

Sacral Nerves 1-5 and Coccygeal Nerve

7.

Seven Cervical Nerves C1- C7

8.

Eight visceral organs or Vagus nerve

9

.From C8 to L5, total 18 Spinal Nerves, half is 9

He Tu

Luo Shu and Nervous System

1. 2. 3.

Pelvic Plexus Stellate Ganglion or Cervicothoracic Ganglion Three visceral organs associated with Vagus nerve

4.

Stellate Ganglion and Cardiac Plexus – Vagus division

5.

T11-L3，(Dan Tian is 5)

6.

Sacral Nerves 1-5 and Coccygeal Nerve

7.

Seven Visceral Organs Associated with Vagus Nerve

8.

5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus

9.

Esophageal Plexus，Tracheal Plexus and Seven Cervical Nerves

Luo Shu (Similar to ancient Luo Shu)

If interest in Chinese, please press the link: 雙延館主

Diagrammatic Representation of He Tu, Luo Shu, Yin Yang and Eight Trigrams Shuang Yan Guan Zhu

The center theme of the Chinese philosophy is the concept of “man and nature unites as one”. In Taoism, the body represents the small universe. Man and all living things co-exist with balance and regularity. I have spent over twenty years in pursuing the mystery of Qi-Gong. Three to four years ago, I become interested in the 《Dragon Horse Diagram》 of He Tu and the 《 Tortoise Book Diagram》 of Luo Shu. Their stories amaze me. Previously, we use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be represented by the frontal plane. The He Tu (Dragon Horse) can be presented by the sagittal plane. In Yoga, the seven chakras, and each chakra can be presented by transverse plane. All three related to the human body. (Fig 1, Fig2) The above discussion can be substantiated by the following three factors: 1.

1.

The frontal plane (later Heaven trigram) is related to human biomagnetic and bioelectric energy. It is

a

affected by the outside environment of the body. This gives rise to the basis of geomancy. The biofields carry messages, which give basis to fortune telling. The bio-fields themselves can also affect one’s health.

2.

2.

has

3.

The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of conception. It is related to the spine. This plane creates a strong biomagnetic force. This force (signal) can affect one’s health (disease curing) or signals for fortune telling. This plane can communicate with nature, hence can be affected by time and space. The Chinese’s Eight Figure its basis from this.

3.

The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the nature. It can generate boundless bio-energy. This energy can cure diseases. It can prolong life span, the practitioner can achieve five fold super-normal power.

The number in He Tu and Luo Shu represent the energy points (Qi) in the body. These energy points correlate with certain plexuses in the nervous system (Fig 3, Fig 4). They also correlate with certain parts of the body. He Tu and Luo Shu also directly relate to the Eight Trigrams of 《I-Ching》. In the future, we will point out that the location of the medium nerve and its related chakra depend on the method used by the practitioner.

The Relationship Between He Tu, Luo Shu, the Human Body and Eight Trigrams

Fig 2

He Tu and Nervous System       1.  Pelvic Plexus       2.  Esophageal Plexus and Tracheal Plexus or Pharynx and Trachea       3.  Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus       4.  Cardiac Plexus，Celiac Plexus，Superior Mesenteric Plexus，Inferior              Mesenteric Plexus       5.  Fifteen Autonomic Nerve Connection       6.  Sacral Nerves 1­5 and Coccygeal Nerve       7.  Seven Cervical Nerves       8.  Eight visceral organs       9   From C7 to L5, total 18 Spinal Nerves, half is 9        Note: C7 and C8 act as one nerve.

He Tu and Nervous System

Fig 3

Luo Shu and Nervous System

     1.   Pelvic Plexus      2.   Brachial Plexus      3.   Three visceral organs associated with Vagus nerve      4.   Brachial Plexus and Cardiac Plexus – Vagus division      5.   Dan Tian      6.   Sacral Nerves 1­5 and Coccygeal Nerve      7.   Seven Visceral Organs Associated with Vagus Nerve      8.   5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus      9.   Esophageal Plexus or Pharynx，Tracheal Plexus or Trachea Seven             Cervical Nerves, Cervical Plexus, Long Thoracic Nerve

Luo Shu and Nervous System

Similar to ancient Luo Shu Fig 4

       The above discussion are also based on the following facts: 1.

1.

The usual Dragon Horse Diagram, Tortoise Book Diagram, He Tu and Luo Shu have their origin around Song Dynasty. The mnemonic chant for He Tu is as follow:

One and six are clannish brothers Two and seven are buddies Three and eight are companions Four and nine are friends Five and ten live in the center Is this chant the words clan, buddy, companion and friend, are all related to human relationship? The chant for Luo Shu: The beginning is nine(head) and the end (tail) is one

Left is three and right is seven Two and four represent the shoulders Six and eight represent the feet Five lives in the center

human

In the above chant, the words head, tail, left and right, shoulder and feet, are all related to the body. (Fig 5)

Fig 5

2.

2. The

book 《He Tu Jing Yuan》 – the abstracts of He Tu and Luo Shu, by Jiang Shen Xiu of Qing Dynasty and edited by Shun Guo Zhong. Mr. Jiang asserted that the governor vessel, the conception vessel and the twelve meridians are related to Luo Shu and the primordial Eight Trigram. That is to say the Luo Shu, the Eight Trigram and the Five Elements are all related to human body. (Fig 6)

Relationships of Body Meridians and Primordial Trigram

Fig 6

3.

3.

It is well accepted in Yoga. That the chakras are related to nerve plexuses. In our previous discussions, we have examined the relationship between He Tu, Luo Shu and the chakras in Yoga to nerve plexuses and Qi(Prana) of the body. It is our contention that He Tu and Luo Shu represents the body. The numeric numbers denote the number of the body’s nerve plexuses, organs and the nerves. In Luo Shu, the pathway of the energy spiral circles follow the Mao You circulation locus externally. If Qi rotates in a cone shape manner, the spiral rotation in ancient (old) He Tu represents that the Qi rotates follow the Loci of the microcosmic circulation.

Recently, in a temple in Luo yang, China, someone rediscovers the ancient He Tu drawing. The drawing shows the spiral circles of Qi. The even number circles show clockwise rotation (Fig 7). The odd number spirals show counter-clockwise rotation. In Taoism, the governor vessel and the conception vessel is related to the He Tu. It is represented by the sagittal plane. The rotation of Qi (Prana) follows the axis of the microcosmic circulation (locus) and the energy rotations are denoted as shown in diagram. In Luo Shu (Mao You circulation), the Qi rotations are orthogonal to the locus of the energy flow. The Qi points can be represented by crescent shapes (cross sections of the cones).(Fig 8,9,10) From Fig 10, it is evident that the spine has a concave and also a convex structure. Normal Qi cannot penetrate the bone of the spine. Hence, in He Tu (sagittal plane), the fifteen energy points (cone shape) can be detected. However, in the frontal plane, protrude part of the spine block the detection of the energy points and so only five can be revealed. Is this the magic of life? Ancient He Tu

Fig 7

Qi Rotation

Fig 8

Spiral Rotation of Qi

Fig 9

Ancient He Tu and Ancient Luo Shu, and Autonomic System

Fig 10

Qi and Embryology....

《Can Tong Qi》《Huang Ting Jing》《Wu Zhen Pian》《3,5 and 1》 《9 Return and 6 Stay》 and Embryology

Shuang Yan Guan Zhu

The three immortal classics of Daoism are 《Can Tong Qi》, 《Huang Ting Jing》 and 《Wu Zhen Pian》. They are all in classical Chinese and hard to understand. There are many annotations on them but many of these comments are misleading.

In recent time, a lot of scholars are interested in these classics. They are Wang Mu, Ren Fa Rong, and Liu Guo Liang, Huang Guo Zhen. Recently, Nan Huai Jin, the adept in Buddhist philosophy, has different opinion on 《Can Tung Qi》. However, his idea still follows the old classics. Sometimes, it is misleading to readers.

Personally, I feel that we live in the internet age. Normally to obtain pertinent information only takes seconds. Hence, a good treatise on any subject has to be concise, original and must be scientific.

In the present discussion, we use embryology, physiology, anatomy and He Tu to explain the questions of 《3, 5 and 1》《9 Returns and 6 Stay》《7, 8 equals 15》in the three classics.

Indirectly, we touch on the questions of former and later heavens. Our discussions are using original text without involving any later annotations.

【He Tu】 Figure 1

All the three classics, especially《Can Tong Qi》, They all use the numbers in He Tu to explain the questions of 《3, 5 and 1》《9 Returns and 6 Stay》. In figure 2, we use the Cartesian coordinate, body and body systems to represent the numbers in He Tu.

We divide the He Tu diagram into three layers: the inner, middle and outer layers.

I.

Inner Layer

The inner five dots represent the pancreas-spleen (5). The total number of 15 represents the 15 nerve (or nerve-roots) in the sympathetic chain (T1 to L3), or the Z- axis in the Cartesian system. (Figure 2A)

II.

Middle Layer

Figure 2B is the Z-X plane. It represents by numbers 1,2,3,5 and 5 in He Tu, or by the organs heart (2), Liver (3) pancreas (5), lung (4) and Kidneys (1).

III.

Outer Layer

It is the outer layer in He Tu and is represented by the Z-Y plane (Figure 2C). It is also represented the numbers 6, 7, 8 and 9 in He Tu. Note: We use pancreas not the spleen as 5. It is because pancreas and spleen have the same origin in embryology.

Question of 《3,5,and 1》

《Can Tong Qi》

Tan-Sha (丹砂) (Red sand, cinnabar, mercury sulfide) is of wood and will combine with gold (metal). Gold (metal) and water live together: wood and fire keep one another company. ﹝In the beginning﹞these four were in a confused state. They came to be classified as Tigers and Dragons. The numbers for the Dragons, which are yang (positive, male), are odd, and those for the Tigers, which are yin (negative, female) are even.

The blue liver is the father and the white lungs is the mother. The red heart is the daughter, the yellow spleen is the grandfather. And the black kidneys are the son. The son is the beginning of the wuhsing (the Five Elements). The three things are of the same family and they all are of the ordinal numbers Wu and Chi.

The《Yellow Court Classic》 says:

『Five elements interact with each other and return to oneness Three five Qi join together to become pure Yang With this, one is able to perform cosmic circulation on the sacred ground』

【From Classic: Chapter 2, Section 25 (1,2,3)】

In the 《Yellow Court Classic》，the three Qi are fire, water and earth. In 《He Tu》, earth is five, fire (2) plus wood (3) is five, water (1) plus metal (4) is five. (Note: In five elements, wood creates fire, and metal creates water, in human body, fire is the heart, kidney is the water and the pancreas is earth. )

Hence, pancreas is five, heart and liver together is five, and kidney and lung is also five. All three gives unite to form oneness.

《Wu Zhen Pian》

Three, five and one are written only with three numbers the meaning of which has been understood rarely by workers whether of ancient or of recent times. Three in the east and two in the south make five; one in the north and four in the west give the same number. In the location of wu ssu there appear a few fives. Ying erh (the infant), the only one which consists of the true chi (ethereal essence), will be produced by the contact of the three families. After ten months of gestation, the womb ripens and (it) is able to penetrate to the place of the sages.

Based on the three classics, we can use the inner and middle layers of the He Tu numbers (Figure 2A,B) to represent the human five visceral organs (Figure 3). From Figure 4, we can obtain the five elements behavior – generation and restraint. With the description from 《Wu Chen Pian》we can arrive at the following conclusions:

i.

Pancreas (Liver) – with property of earth and can be represented by number 5

ii.

Liver (3) with wood property can generate the heart (2) with property of the fire – 3+2=5

iii.

Lung (4) with metal property can generate the kidney (1) with water property – 4+1=5

The sum of i, ii and iii is 15.

The question of why “the three things are of the same family?” we will discuss this later.

Embryology and the Question《3, 5 and 1 》

In embryology, the gastrula is divided into three layers (Figure 5). Each layer will subsequently develop into different organ systems.

i.

Ectoderm – central nervous system including the sympathetic chain and the spinal cord.

ii.

Mesoderm – heart, kidney and notochord

iii.

Endoderm – pancreas (spleen), liver and lung.

From Chart 1, the following conclusion can be derived:

Endoderm Pancreas(5 )

+

Mesoderm

=

Sum

+

Notochord

=

5

Liver(3)

+

Heart(2)

=

5

Liver(4)

+

Kidney(1)

=

5

Note: In the principle of five elements, the liver (wood) generates the heart (fire) and the lung (metal) generate the kidney (water).

In western culture, what is the relationship between liver and heart or lung and kidney?

We can explain it with the modern knowledge of embryology. During embryogenesis there are direct and indirect interactions between different germ layers. There also exist reciprocal interactions. These interactions are analogous to the five element theory in Chinese medicine. Some of these interactions are summarized below:

i.

Pancreas (spleen) The development of spleen is directly related to the ectoderm (future central nervous system). See figure 6. Note: notochord disappears during embryogenesis.

ii.

Relationship between liver and heart

In scientific study, it is known that the liver bud can induce the heart development. This is similar to the Chinese philosophy that liver generates the heart (wood generates fire). See Figure 7.

iii.

Relationship between lung and kidney Though we have no direct evidence that lung can generate the kidney, there is evidence that there is reciprocal interactions between them. Figure 8 clearly demonstrates that during embryogenesis, the lung bud (endoderm) and the primitive kidney system (mesoderm) are next to each other.

Note 1: The Chinese five elements, e.g. five zang-viscera and the five fu-viscera are related through the modern study of embryology and genetics. (Chart 2) Note 2: During this writing and on 5/26/2012, I was able to achieve the beginning of a full Yang body. Is this the mystery of the universe or the power of over creator?

From my years of Qi practice, the following observations can be made. The Qi from the pancreas (spleen) can directly enter the sympathetic system and then enters the spinal cord. See figure 6. However, the Qi from the heart has to mix with the Qi from the liver before the Qi can enter the sympathetic chain. As for the kidney, the Qi from the lung has to mix with the kidney Qi before the kidney Qi can enter the sympathetic system. It is consistent with embryology that heart and liver, or kidney and lung are related. From the Dao philosophy, heart (3) and liver (2) are 3 plus 2 equal to 5. Similarly, kidney (1) and Lung (4) are 1 plus 4 equal to 5. (Table 3).

Hence, 3, 5 unites as 1 means that three 5’s return to the sympathetic chain (ectoderm). Then from the sympathetic chain return back to the spinal cord. This process in Dao is called from later to former heavens. (Figure 9).

In modern anatomy (see figure 10), at the sympathetic chain, T1 to T5 is to the heart, T6 to T10 is to the pancreas (spleen), and T11 to L3 is to the kidney. The Chinese proverb says, 『following normal physiology, one will be born, going the opposite way, one will become an immortal.』

Note 1:《 In Huang Ting Jing》, the seven holes flute and the flute means the sympathetic chain. Each hole is a chakra. For some unknown reasons, in the thoracic and lumbar spines, two spinal nerves equivalent to one chakra. In 3, 5 equal to 1 (sympathetic chain), there are 15 nerve roots, so it can only make up seven holes (seven chakra). Note 2: In the spine cord (thoracic and lumbar), there are nine chakras. In the previous discussion, 3 and 5 equals to 1. There is 15 nerve roots (T1 – L3), if one add C8, L4 and L5, there will be eighteen nerve roots. Half is nine or nine chakras.

Seven and Eight Make Fifteen 《Can Tong Qi – Chapter 15》 Jen(壬) and Kuei(癸) match Chia and I. The Chien and Kun kuas include the beginning and ending (of all things). Seven and eight make fifteen; even so do nine and six. The four numbers together make thirty, at which the manifestations of I (Change) are destroyed all of a sudden. The eight kuas are distributed among the planets. Hey never fail to operate properly. The above chapter is from 《Can Ton Qi》. It symbolized cosmetic circulation (Figure 11). Though its numbers origin are from He Tu, Here, it means the circulation of Qi in a circular orbit. Similarly,it can mean 30 days of the month or the degree of maturity in Qi practice.

Nine (9) Return Seven (7) Going Back, Eight (8) home coming and Six (6) Stay

《Can Tong Qi – Chapter 45》 Hsing(性), which takes care of inside affairs, establishes the roots and looks after the growth. Ching(情), which takes care of outside affairs, builds fences and walls. Only when the city walls are well made, will the people who live within be in safety. When such a time comes, Chien (positiveness, male) and Kun (negativeness, female) unite in the temperament. Chien moves and is erect. The Chi (ethereal essence) surges in him and the Ching (essence) spreads flowingly. Kun (negativeness, female) is quiet and closed to form the home for the Tao (Way).

Having given, kang ( the hard principle) retires. Jou (the soft principle) procreates to multiply. There are nine restorations and seven returns, eight home-goings and six stayings-on. White is male and red female. Gold and fire control one another. The estimation and adjustment of water and fire are the foundation of wu-hsing. The best attainable substance is like water, clear and flawless. The form of the Tao (Way) is the True Unity (真一), which is difficult to represent. It changes and scatters into separate units, each of which dwells by itself.

《Wu Zhen Pian – The Preface of Four Hundred Word Chin Tan - by Chang Po-Tuan》

Seven (7) going back and nine (9) return is the process of obtaining the golden elixir. Seven (7) is the number for fire. Nine (9) is the number for metal (gold). To use fire to purify the gold; this is the process of returning to the primordial state. This is called the art of golden elixir.

How do we explain the phenomena nine (9) return, seven (7) going back and eight (8) home coming and six (6) stay in 《Can Tong Qi》 and 《Wu Zhen Pian》?

1. Eight (8) home coming and six (6) stay From figure 12, it is clear that six (6) is the Qi in the lower abdomen, in front of the coccygeal or pelvis bones. Its (6) Qi stays at its origin and does not move. It means (6) Qi stays. Then the (8) Qi move from the thorax and abdomen (via Vagus nerve etc.) to the pelvis. It is called eight (8) is home coming. The process is to gather all even numerical numbers at the pelvis. In Chinese, This area becomes all Yin (the water or kun).

2. Nine (9) return and seven (7) going back From figure 12, it is clear that 7 going back mean s the Qi from the seven cervical nerves going back (flow back) into the central nervous system. The 9 return is the Qi from the thoracic organ (heart and lung) and the

abdominal organs (pancreas, liver, kidneys) back to the sympathetic chain and finally into spinal cord. Here, this internal organ system Qi plus 3 more spinal cords Qi and make up the 9 Qi. Then this 9 Qi return back to the central nervous system. Here 7 and 9 are odd numerical numbers. They are all Yang Qi. When all Yang Qi(s) return to the brain. The brain will become pure Yang (Qian) – metal or pure gold.

In 《Wu Zhen Pian》, it mentions that 『to use fire to purify the gold』. What does it mean? It is because that the seven cervical spine (C1 – C7) is 7 in He Tu. It symbolizes fire. The thoracic and lumbar spine (T1 or C8 - L3) in He Tu is 9. 9 is gold. When the (9) Qi passes through cervical spine (7), the (7) fire will purify the (9) gold before it reaches the brain. Finally, we present the discussion of union of Qian and Kun. See Figure 13.

In Figure 14, one can derive that primordial germ cells (kun) at the caudal region, and the brain (Qian) at the cranial region. The existence of primordial germ cell and with the Qi guidance from the brain. The primordial germ cell can generate and can undergo myriads of transformation. It is perhaps of this kind of phenomena, the Daoist call it 『following normal physiology, one will be born, going, the opposite way, one will become an immortal.』

【Conclusion】 I thank the creator of this universe for the inspiration to solve some of the mystery in the three Chinese classics.

Note: The abstracts cited here are from 《Can Tong Qi》 and 《Wu Zhen Pian》, translated by tenney L. Davis and Chao Yun-Tsung in the 1930’s.

Diagrammatic Representation of Both the Micro-comic and Macro-comic circulation

Shuang Yan Guan Zhu The Taoist practice, normally is secretive and is only through “lineage transmission”, and only with the orally and esoterically body-to-body and mind-to-mind transmitted technique-bounded practices." Recent discovered drawing on Internal Qi -Pathways inside the Human Body----《Nei Jing Tu》 enriches our understanding of Taoist's Qi practice. Unfortunately, the drawing is abstractive and hard to understand. Previously, the Wu Liu Pai (sect) has described the Micro-cosmic circulation with simple drawings. However, these drawings are too simple and hard for readers to appreciate. These diagrams represent the movement of Qi from the lower Dan Tien and up the Du meridian (spine), and then down the Ren meridian. This one complete cycle is called the micro-cosmic circulation, or Zi Wu cosmic circulation. In the book 《Xing Ming Gui Zhi》, the author used the Armillary sphere to represent the loci of Qi movement in Mao You cosmic circulation. However, there is no correlation between the Armillary sphere(Xuan Ji),and the human body, nor the movement of Qi. It is not easy for readers to understand its profound theory (in Taoism), or its occult meaning. This Qi movement has an orthogonality to the Microcosmic circulation. That is the reason why "Mao You cosmic circulation" is also know as Macro-cosmic circulation.

The following diagrams are the Qi pathways in human body. They are in chronological order, from simple to profound. They start from Ren-Du meridians in acupuncture, to Micro-cosmic circulation and finally to Macro-cosmic circulation. If our readers can thoroughly understand and practice Qi, their health will have profound changes.

I Ching (Hexagrams), Ba Gua (Eight Diagrams), Mandala and Candali Yoga (Mi Zong Dao Ci Di Guang Lun – Tibetan Counterpart of Lamrim Chenmo)

Shuang Yan Guan Zhu

In the book 《Mandalas and Yantras in the Hindu Traditions》 by Gudrun Bühnemann, clearly delineated the geometric patterns of Mandalas, Yantras and Chakras.

It is our conjecture that all the geometrical representations in mandalas and yantras have their origins from the seven chakras in yoga. These geometrical shapes are shown in figure 1 and figure 2. All these lines, curves, triangles, circles and squares are both dynamic and static representations of the particular chakra in the body. All these lines and shapes are prana (Qi) pathways generated during meditation by an adept of yoga.

Geometric Shapes of Chakras (Kundalini) Figure 1

Figure 2

Recently, we are able to show that the number 50 in Dayan is related to the 6 chakras in Kundalini yoga, and the number 64 in I Ching (Yi Jing) is related to Candali yoga. However, the origin of trigrams (8) in Ba Gua (the eight diagrams) or the hexagrams (64) in I Ching are not well understood.

Fu Xi the Sixty-Four Hexagrams

Diagram 1

In comparison of 『Fu Xi the Sixty-Four Hexagrams』(Diagram 1) – excluding the Tai Chi, and the Five Sheaths (or Kosha)(Figure 3) with atman (in Vedantic culture), they both comprise of 6 layers, so each line in the hexagram represent a layer in Fu Xi diagram or represent each of the six body layers (Figure 4)(Table 1).

圖三(Figure 3)

The Six Layers of the Abdomen (Body)

Figure 4

In yoga, the Anahata Chakra is called the spiritual heart (Figure 5, 6). In the book 《Spiritual Heart Intelligence》 by Margo Kirtikar, she states that: 「Spiritual heart intelligence is a far higher level of intelligence, higher than that of both intellectual and emotional intelligence. It could be looked at as a divine intelligence」.

Figure 5

Figure 6.

Figure 7 shows the relationship between the eight branches of the dharma wheel (heart chakra) and the Fu xi eight diagrams (Ba Gua). Figure 8 is the cross-section of the body through the heart (dharma wheel) and its relationship with the Fu Xi Ba Gua.

The following discussions require reader to have advanced knowledge in prana or Qi.

心輪(拙火)八枝和伏曦八卦的關係 Relationship of Heart Chakra (Candali) With Eight Branches and The Primordial Eight Trigrams

Figure 7

心輪(拙火瑜珈)和伏曦八卦的關係 Relationship between Heart Chakra (Candali) and The Primordial Eight Trigrams

Figure 8

From our discussion earlier, it is evident that the geometrical shapes (lines, triangles, squares and etc.) in chakras are manifestation of prana (Qi) in certain part of the body. Hence, the straight lines in heart chakra or Fu Xi Ba Gua are analogous to prana (Qi ) lines.

Figure 6 shows the relationship between the dharma wheel (heart chakra) and the Fu Xi Ba Gua. In the following, we only use trigram figures Qian (Ξ) and Kūn(ΞΞ) in conjunction with the heart chakra for our discussion.

First, why we use the dharma wheel (heart chakra) for our discussion? It is because of the followings:a. In figure 4, there are six body layers, each layer represents a specific line in the hexagram of I Ching (from bottom to upward). The physical body is the first line. The enteric body is second line. The heart chakra occupies the emotional body, so it can only have three lines. b. In the dharma wheel (heart chakra), there are eight branches. Each branch represent a trigram. In other words, each branch can only have three lines as explained in 〈a〉. This can also be represented by Fu Xi Ga Gua in figure 8. There are total of 24 lines (each Yin or Yang line count as one).

c. The book 《Mi Zong Dao Ci Di Guan Lun or Tsōn-Kha-Pa Blo-0Bean-Grags-Pa (in Tibetan)》 by Tsōng Kha Pa, in short, we call it 『Tibetan Tantrism』. In this book, chapter 21 (Chen 1 ), titled Shi Mai (釋脈), it gives detailed descriptions on the nature of chakras prior to 15th century. Certain important abstracts related to heart chakra are summarized below: i. 「….the heart opens to lotus branches, the center is the stamen, and the peripheral has eight lotus petals」 and 「….there are four main petals in the four cardinal directions, and there are four branch petals in the inter-cardinal directions」. ii. 「…..There are four branches (meridians) each branch divides into two. Therefore, eight branches are formed. Then from eight, it evolves into twenty four branches」. iii. 「…There are eight branches in the heart chakra. It is said that there are differences between physical, vocal (sabda) and mental phenomena. Hence, the twenty four branches are produced」. Figure 7 shows the relationship of the heart chakra (Candali) with eight branches and the primordial eight trigrams. Each trigram has the component of physical, vocal and mental properties. We feel the above discussion can link the Chinese I Ching with yoga. Let each reader judge for himself.

It is interesting to note that in the same chapter in 《Tibetan Tantrism》, it says:「…in the embryo, the five branches (heart chakra) from the heart appears first, then the other three follow, for a total of eight branches」.

In figure 9, we can see the origin of the 8 branches of the heart chakra (published in our previous article). The first five T1-T5 from the thoracic region and the rest three from the cervical region. It is unbelievable that people at 15th century can visualized embryonic anatomy through meditation.

Heart Chakra of Candali Yoga

Figure 9

Second – each line I n the trigram represents Yin (- -) or Yang ( ― ). Out of the eight trigram (Ba Gua), for simplicity, our present discussion only concentrate on Qian(乾) trigram(Ξ) and Kūn(坤)trigram (ΞΞ). From figure 8, at the heart region (cross section of the body), the front of body is facing south and the spine (back of body) is facing north. The prana(Qi) line at the back (north direction) is divided by the bone of the spine into two (- -). At the heart region, only three body layers are possible, so the trigram Kūn is formed. Conversely, in the front of the body (south), there is no stop of prana (Qi), so the trigram Qian is formed.

Unfortunately, the prana (Qi) line drawing can only be achieved by expert adept in prana (Qi), so it is impossible for novice to realize the rest of the six trigrams. Figure 10 represents the evolution of Ba Guan to the sixty four hexagrams. Let the fortunate ones or enlighten ones to explore its truth!

Figure 10 The Evolution of Sixty Four Trigrams from Primordial Eight Trigrams

Sarira and Qi

Shuang Yan Guan Zhu

In the last few decades, the advance in science, urban sanitation and health care change our life style and increase our life expectancy to over 70 to 80 years old. These also bring changes to faith, meditation, spiritualism, fen shui practice and fortune telling etc.

In the west, yoga and spiritual enlightenment receive much attention. In order to facilitate the opening of the three Nadi and seven chakras in the body, color crystals are used. At present crystal therapy is an occult study involving quartz crystals, ruby, sapphire and others.

Other exotic crystals include moldavite, tektite, naga eyes, leklai and mustika pearls (e.g. enteroliths and dewa/human pearls).

Sarira’s Country Origin Chinese prefer ground burials, hence, there is scanty sarira production. At present, there are abundant sariras available in India, Thailand and Burma. In Thailand, sariras are treated as merchandise. One can readily obtain sariras through ebay (beware of forgery).

Sarira Terminology Sarira is derived from Sanskrit, it means body or body parts (esp. bones). In the book 《Relics of the Buddha” by John Strong, he divided Buddha relics (sarira or ringsel) into three types. They are: 1. Body relics 2. Contact relics (includes beads, bowls, robes and etc.) 3. Dharma relics (sutras and dharma verse) In our present discussion, our sarira specimens are all cremated remains of body parts. They are either amorphous or crystallized substance from the body (bones or others).

Characteristics of Sarira



Different color or transparency – red, black, yellow, gold and etc.



Different shapes – round, square, platelet, and irregular.



Tiny ones can float on water surface and can attract each other or aggregate together.



They can spontaneously increase or decrease in size.



Their color can also vary automatically.



Some can scratch class.



Its density is lighter than regular stone pebble of the same size.



The higher the enlightened ones, their sariras are brighter, smother, fresher color and higher density.



Some are so hard and cannot be crushed by a hammer.

Crystal Sarira

According to some famous Buddhist monks, crystal sariras are crystallized remains can be spherical, platelet, or pearl like. It is belief that the prerequisite for crystal sarira formation is the prolonged interaction of Qi with the adept’s body systems. Some also postulate that energy and wave frequency are essential for subsequent crystal sarira formation.

Note: bezoars are excluded.

Crystal Energy and Body (Yoga)

In a book 《Healing with Crystals and Chakra Energies 》 by Sue and Simon Lily, states that 「 each human being is completely unique, and we will all respond a specific crystal’s energy in a different way」. Crystals are piezoelectric. It is well known that different color crystals can interact with specific chakra through resonance and electro-magnetic fields. Since a particular color crystal is specific for a specific chakra, we call this a “static” phenomena.

Sarira Energy and Body Energy (Qi)

Our present discussion on sarira is defined as crystallized body parts during cremation process. There are three different reasons for the above contention:

1. The formation of crystal sariras has to be from a cremated adept body who had practiced Qi for a long period. The body parts are subjected to electro-magnetic effects for a extended period. Hence, the adept body during cremation, of course, will produce crystal sariras which are different from ordinary body (only ashes).

2.

In a recent study, human bones (has piezoelectric property) were heated to 600 to 1000°C crystallization occurred. Crystal of different morphologies were formed, including spherical, hexagonal, platelets, rosettes and irregular shapes. Sintering led to fusion of crystals at 1,000 °C degree. This process continued up to temperatures >1400°C. This experiment proves that the formation of crystal sarira at high temperature is possible.

3. An ancient Buddhist verse says: 「To see the sarira is the same as in company with the Buddha 」. This means that there must be interaction between the sarira and a living human body. This kind of interaction or resonance must through Qi (electro-magnetic phenomena). Furthermore, different sarira should have different Qi (pathways) interaction with a Qi practitioner. Different Qi pathway interactions will be discussed later.

Three Observations of Sarira

We have done a number of observations with sarira. All of our sariras are from Thailand. 1. Growing Sarira – figure 1A shows a growing sarira. Figure 1B shows new young sariras are growing. Here, we postulate that there must be energy within the growing sarira.

2. In figure 2, different pictures show different stage of sarira solidification at different temperatures (?) and time (?). This observation is consistent with the above discussion that bone starts to crystallize at 600°C. Perhaps, pearl transparent crystal sarira is formed at higher temperatures?

3. Figure 3 shows a medical sarira. It is common belief that medicinal sarira can cure certain ailments. Its reason is unknown at this time.

Sarira and Qi

We compare the Qi interactions between natural color crystals and sarira. To our surprise, natural color crystals can only interact with body Qi at a specific region of the body. We call this phenomena a “static” phenomena. However, contrary to color crystals, sariras can interact with Qi in the body in a “dynamic” way. We call this a “dynamic” phenomena. During our study, a small number of sariras possess quasi-static phenomena and most sariras possess dynamic phenomena. There are three kinds of “dynamic” phenomena observed – intrinsic, extrinsic, and intrinsic with extrinsic.

1) “Quasi-static” sariras Figure 4 and figure 5, these sariras can only guide Qi movement between perineum and the sacrum.

2) “Dynamic” Sariras

a. Ren-Du pathway (intrinsic pathway) In figure 6 and figure 7, these sariras guide the Qi in the body from the perineum, up the spine (meridian of Du), then down the meridian of Ren, back to the perineum and then down both bottom of the feet (Yong Quan). The Qi rises from both Yong Quan and back to the perineum, and from perineum up the central nerve (Sushumna) to the fontanelle. At the fontanelle, the Qi disperse downward to all part of the external body. Alternatively, the Qi can start at perineum, downward to Yong Quan and arise again directly through the Sushumna to the fontanelle and finally down again (Figure 12B).

b. Extrinsic Pathway In figure 8 and figure 9, these sariras induce the Qi from perineum up the Sushumna to the fontanelle, and from the fontanelle rise up through space and finally downwards entering the body at the Yong Quan. At last, Qi from Yong Quan rise upwards back to the perineum (Figure 12A).

c. Intrinsic and Extrinsic Pathway In figure 10 and figure 11, these sarira interact with the body with both the In conclusion, different persons have different Qi and interact with sarira differently. Only adept in Qi can really experience the above effect. We advice Qi practitioner only interact the Qi with sarira using the intrinsic pathway.

There exists a paradox between longevity and enlightenment. Spiritual enlightenment does not require good health. Conversely, good health does not necessarily lead to spiritual enlightenment. According to Arthur Avalon, there are two lines of yoga – namely, Dhyāna or Bhāvanā-yoga, and Kundalini-yoga. The two forms of yoga differ both as to method and result. (Figure 1)

1. Dhyāna-Yogi – It is possible to be successful Dhyāna-Yogi and yet to be weak in body and

health, sick and short-lived. His body, and not he himself, determines when he shall be die. 2. Hat ṭha-Yoga (Kundalini) – The Hat ṭha-yoga, thus seeks a body which shall be as strong as steel,

healthy, free from suffering and therefore long-lived. Master of the body, he is master of both life and death. Prana or Qi is a prerequisite for both enlightenment and awakening of Kundalini.

There are three major adjuvant methods which can enhance the process of Kundalini and enlightenment. They are mantra, mudras, internal or external visualization (includes light). They are more important in spiritual development than prana or Qi generation.

It is interesting to note that if prana or Qi possesses electro-magnetic properties, and the body is known to be a bio-electro-magnetic system, there must be interaction between the two. Any external perturbations can affect one or the other or both together.

Mantra: in Serpent Power, A. Avalon has the following description:

「There are, however, another class of details which have possibly only symbolical reality, and which are placed before the Sādhaka for the purposes of instruction and meditation only. The letters as we know them – that is, as outer speech – are manifested only after passing through the throat. They cannot therefore exist as such in the Cakras. But they are said to be there. They are there, not in their gross, but in their subtle and causal forms. It is these subtle forms which are called Mātrkā.」 ṛ

Mantras are a phrase or word that is repeated over and over again during meditation. A mantra can be used out loud or silently in the mind. Mantra are used in almost all religious practices. The practice of mantra along with pranayama can bring awareness and energy into both body and mind.

Another important mantra pranayama method is to use the seed mantras of the five elements (La, Va, Ra, Ya, and Ha). The mantras Lam for earth, Vam for water, Ram for fire, Yam for air and Ham for ether. These bija mantras are also related to the chakras. (Figure 2)



Ham as the bija mantra of the ether element. It is associated with Vishuddha.



Yam is the bija mantra of air element. It relates to the Anahata chakra.



Ram is associated with the bija mantra of fire element. Ram is related with Manipura chakra.



Vam is the bija mantra for water element. It associates with Swadhisthana chakra.



Lam is related with Muladhara chakra. It is the bija mantra for the earth element.

It is noted that Yam, as the bija mantra, for air element from which prana arises. It is the most important of the five element mantras. Finally, music also plays an important role. Many low and few high frequencies lead to relaxation. High frequency tends to elevate moods. (Figure 3)

Mudras are simple hand or body postures. However, there are eye positions, and breathing techniques that are called mudras. Mudras are used to open the practitioner’s energy channels, i.e. nadis, chakras and meridians. They are used to encourage the body’s energy to flow naturally. Furthermore, these symbolic finger, eye and body postores can vividly depict certain states or processes of consciousness.

It is interesting to note that in Hatha yoga, mudras include eye, body positions (Asanas) and Locks (Bandhas). A lock conceals a secret! In mudra, the thumb is symbolic of cosmos (Divine) and the index finger is symbolic of individual (human) consciousness.

Finally, if mudras are like locks, then in electrical sense, mudras are electrical switches. Different switches can turn on different signals or lights.

Visualization internal is the mindfulness practice of drawing an image in the mind and it is used to further focus the attention of mind. Visualization can be internal or external to the body. In addition, colors can influence our minds. While holding a mudra, you can either visualize a color or concentrate on the color of an object. The first approach is better because the color will then come to life.

The above, we give a brief discussion on mantras, mudras and visualization. The following, we give a simple approach to arouse Kundalini. However, the readers need to be proficient in controlling prana or Qi. They must be able to move prana or Qi, up or down, and to expand or to contract.

Since full awakening of Kundalini is essential for good health and longevity. It is the intention of the following discussion to be focused on awakening of Kundalini using mudra, mantra and visualization.

It is widely known that there are relationships between chakras, mudras, mantras and light. The use of mudras, mantras and visualization should facilitate the opening of chakras and arousing Kundalini.

There are considerable variations in mudras among each chakra by different authors. However, the mantra, the shapes and color of each chakra remains pretty constant. (Figure 4)

Since the technique for opening each chakra (seven chakras) in Kundalini are more or less the same, our discussion only concentrate on Muladhara.

Procedures for opening the Muladhara – for good health only: (Figure 5)

Step 1 – (Figure 5 A,B,C)

Mudra – mental mantra In a sitting position and both hands assuming the Gyan mudras. Silently in the mind, one chants the word Lam (L-ah-mng) and concentrates at the Muladhara area. In time, a small spiral-circle Qi (prana) will appear, and as practice continues, the circle will appear in red color.

Step 2 – (Figure 5D) As the circle (Qi or prana) smaller, one will be able to start to draw a square in the Muladhara area.

Step 3 – (Figure 5E) When one becomes proficient, one can start to draw the four lotus leaves.

Step 4 – (Figure 5F) Finally, one goes back to internal visualization (still using the Gyan mudras) and fixes the mind at the Muladhara region intentionally and also unintentionally. As time goes on, a red glow will appear.

After the last four steps, Kundalini will be waken up. Prana will be able to flow through all nadis, including the spine and the abdomen.

Good luck, good health and longevity!

Illustrated – Yellow Court Classic (Huang TingJing) - Tao and Yoga

Shuang Yan Guan Zhu Ger Hung (283-363A.D.) said “Medication is the foundation of longevity. The concomitant practice of Qi, the benefit is quickly realized.” Using Qi practice, Sun Shi Miao, a medical doctor (7 th century) lived to 101 years, the late Zen master Hsu Yun (20th century) lived to 119 years and a common Taoist Li Chan-Yuen (18th to 20th century) lived to more than 200 years of age. On the contrary, the two pranic healing Guru, Master Choa Kok Sui and Swami Sahajanada, died at 54 and 48 respectively. Was the death of Master Choa related to Prana or Qi? Did he die of Prana depletion or from absorption of bad karma (Qi or Prana)? I have pursued Qi practice for over twenty years. Now I am over seventy, and I am still actively in searching for answer “whether Qi practice can improve cognition and ambulation in elderly?” Personally, I believe that with right Qi practice, one can improve health and can also prolong life. I am a realist, I want to be in good health and make more contribution to our society. Everyone will face death, it is a question of time. For the last twenty years, I have read a lot of books on Qi. However, I pass and neglect the 《Yellow Court Classic – Huang Ting Jing》. It is because the 《Yellow Court Classic》is full of parables, metaphors and similes. Even the best Asian scholar may not understand it. Recently, I came across the translation of 《Yellow Court Classic》(the classic) by Imios Archangelis. It ignited my interest again in 《Huang Ting Jing 》 (the Classic).

The Classic said: “Reading it 10,000 times, its meaning will emerge” and “Chanting it 10,000 times will ascend to the three pure heavens.” However, most of the ancient annotations on this classic were full of mistakes and sometimes were meaningless. In this article, we use diagrams and illustrations to explain the key concepts in the 《Yellow Court Classic》. Most of these figures are also the practice experience of the author himself. Roughly, the Classic’s approach to practice of its doctrines involve seven steps: 1. 2. 3. 4. 5. 6. 7.

Breathing exercise or Qi movement Focus meditation Preservation of vitality or swallowing of oral secretions Tranquility and contentment Abstain from cereal food Qi swallowing Without desire and focus on voidness

This Classic divides the human body into three parts, and each part has eight regions and each region has eight Gods. The upper part chamber relates to the upper Dan Tien. The middle chamber corresponds to the middle Dan Tien, and the lower Dan Tien relates to the pancreas rather than to the lower Dan Tien. We will discuss the body organs later. On the question of microcosmic and macrocosmic circulation. ( The water wheels) 1. Importance of brain The Classic says: 「The truth of Tao is eternal. Every section of the brain (Ni Wan) has its own inherent spirituality.」 The above verses clearly explain the importance of the brain. 【From Classic: Chapter 2, Section 7 (1,2)】 2. Importance of the Coccyx ( The coccygeal foramen) In the Classic, it describes that:  With zealous practice, one can open up the coccygeal foramen (Qi can go through)  Meditate day and night, one will achieve the true Tao  One’s spirit remains calm in the midst of powerful thunders and lightings

【From Classic: Chapter 2, Section 3 (5,6,7)】

In the above, it discusses the opening up of the coccygeal foramen. So micro and macro cosmic circulation can be achieved. The thunders and lightings are phenomena occurred with the practitioner’s body during the process of opening up the chakras or spiritual knacks.

3. The Cosmic Circulation (Water Wheel) Phenomena: The Classic says:  Six visceral organs and five solid organs provide spirit for the body and soul  Their spirits circulate in concord with the cosmic circulation  Maintain this order days and nights to longevity 【From Classic: Chapter 2, Section 8 (8,9,10)】  A young maiden shines through a screen of clouds. (Qi) passing through the pagoda (the trachea) in all directions with elegance. 【From Classic: Chapter 2, Section 4 (8,9)】  If one secures the three palaces (Dan Tian) and retains the golden elixir, the primordial Qi settles at the Kunlun Mountain (Brain) (Qi) passing down steps by steps through the 12 story pagoda. From top to bottom, resides the truemen (Qi). In the regions of the heart and abdomen, consist of many mysterious palaces. By cosmic circulation, the splendid Qi flows like precious jade elixir. 【From Classic: Chapter 2, Section 19 (1-7)】  If one guides the feather clothes (Qi) , the right way through the coccygeal foramen (the Qi will be raised automatically through the eight holes) and steers the three color clouds in the early morning. As if the golden carriage in the center is accompanied by the jade sedan chairs on its sides.  【From Classic: Chapter 2, Section 24 (7,8,9)】

The third stanza above clearly delineates the pathway for micro and possibly macro circulation.

4. The Three Water Wheel Phenomena (Qi, Jade Elixir and Gold Elixir)

《Huang Ting Classic》did not deal with the three water wheel phenomena directly. However,

from the text, it was evident from the Qi movement, focus meditation, breathing exercise, preservation of vitality and swallowing of oral secretions that the three water wheel phenomena did exist.

i. Swallowing of Qi; Yu Ying (Primordial Qi) – Qi (air) ii. Embryonic fluid; Jade nectar (gemlike cream, jade lotion) – Fluid iii.Moving pearl; a pearl-shaped fine stone - Solid From the above, it is inferred that from vitality changes to Qi, Qi to jade nectar and jade nectar to fine stone (solid); that means from gas → liquid→ solid. That is the three stages of the water wheel.

【The Active Hour of Tsu】 1.

The Classic says: During the act of absorbing Qi, one needs to be at the hour of tsu. 【From Classic: Chapter 2, Section 21 (8)】

2.

The script says that the true man needs to gather the primordial Qi. 【From Classic: Chapter 2, Section 28 (5)】 Tan Yuan noted that the first active hour of tsu is called the primordial Qi.

【Gathering Golden Elixir Seven Days】 

One meditates for seven days and nights without sleep 【From Classic: Chapter 2, Section 29 (5,6)】

  

One can achieve the above, one will achieve eternity Extermination of all visual desires forsake a hundred illness. Similarly, continuous meditation for seven days will create surplus of Qi 【From Classic: Chapter 2, Section 11 (7-10)】

The above clearly asserts that the prerequisite for golden elixir is a period of continuous meditation for seven days.

The Organ System In the Yellow Court Classic It is well established in the west that besides our physical body there is also the etheric body. The etheric body may extend for a few or many inches outside the physical body. (Figure 1)

The etheric body is composed of interlocking and circulating lines of force, and are related to the chakras. There are over 72,000 nadis (lines of force or streams of force) in the body. These lines and chakras are closely related to the Chinese system of meridians and Dan Tiens. Based on the above discussion, we propose that every organ besides its own organ shape, there is also a ethereal organ body. The present article uses the above argument to describe the discussion of heart, liver, lung, kidneys, pancreas, spleen and gallbladder in 《Hung Ting Jing》 In addition, every body system has its own electro-magnetic field and differs from other organ systems. It is because of this phenomena, there is resonance, attraction and repulsion activities among different organs. The Chinese using the five elements (metal, wood, water, fire and earth) to explain the above attraction and phenomena. In the etheric body, not only each etheric organ interacts with each other but the whole etheric body is based on attraction and repulsion. The principle of Tao is to reduce or to eliminate the repulsion or attraction between etheric organs. Eventually, the body will become pure Yang.

Figure 2 to Figure 8 are the Qi representation (etheric) of the body organs (mostly solid). These diagrams are the result of the author’s personal practice. These representations are slightly abstractive. However, readers with practice of Qi will understand the underlining mystery.

Yellow Court Classic and Yoga 1.

Yellow Court 《Yellow Court Internal Scenery Scripture》 In this text, it says: 『The inner people of the yellow court are clothed in silk brocade The purple flying robe resembles the clouds of Qi Its red and green seams look like boughs of the tree』 【From Classic: Chapter 2, Section 04 (1,2,3)】 The above description is represented by Figure 9. From the Figure, it is evident that there is a similarity between (1) visualizing the psychic nerve-system as being vacuous and (2) visualizing the physical body as being vacuous as compares to Tummo Yoga and the《 Yellow Court Classic》.

2.

Middle Pool (Figure 10) The Classic says: 『The inner people in the middle pool dress in apparel ornamented with red pearls. The red brocade gown carries the tiger tally The three inches (Dan Tien) resides the soul The hidden core energies (Yin and Yang) foster each other.』

【From Classic: Chapter 2, Section 05 (1,2,3,4)】

The middle pool is described by the seven words poem above. In the poem, 『Apparel ornament with red pearls』 can be explained by the nerve fibers from the celiac (or solar) plexus. The tiger tally consists of two halves which signifies the lung. 『Three inches- horizontal』represents the lower Dan Tian, and the last verse of the stanza can be represented by the reproductive organs. (Note: Celiac plexus is the same as solar plexus. It is the third chakra, and sometimes people call it the forth brain)

From Figure 10 again, it is not hard to realize that the middle pool is similar to Tantric Yoga.

3.

Dan Tian (Figure 11) The classic says again: 『The essence of QI in the three Dan Tian is mysterious A young maiden shines through a screen of clouds (Qi) passing through the pagoda (the trachea)in all directions with elegance The heavenly court and the earthly fortification are both guarded with arms (axes) The platform of the soul is solidly secured and stays strong forever』 【From Classic: Chapter 2, Section 04 (7-11)】 The above stanzas clearly demonstrate the three Dan Tian well. From figure 11, it is not hard to realize the similarity between the three Dan Tian with, the chakras and median nerve of the Candali Yoga. The verse 『The heavenly court and the earthly fortification』 are closed. However, with practice of Tao, 『the platform of the soul is solidly secured and stays strong forever』.

4.

The Seven Holes Jade Flute (Figure 12) i.

The seven holes jade flute is closed in both ends

【From Classic: Chapter 2, Section 04 (3,4,5)】 ii.

To protect with armors and holding seals in order to open the seven gates

【From Classic: Chapter 2, Section 28 (6)】 iii. To

use the nectar from the seven holes (Jade flute) to open the life gate

【From Classic: Chapter 2, Section 33 (7)】

iv. The

spleen assists the seven holes to remove the bad karma 【From Classic: Chapter 2, Section 35 (15)】

The seven holes jade flute in the 《Yellow Court Classic》represents a energy channel with seven holes (chakras). This energy channel runs along the spine as shown in Figure 12.

These seven Qi holes possess unilateral Qi vibration. It is similar in nature like the seven chakras in the Kundalini Yoga. The above presentations clearly demonstrate the similarity of 《Yellow Court Classic》 Qi pathways with the yoga pathways. This flute must likely symbolizes the sympathetic chain (T1-L2). Each two nerve represent with one energy hole, and there is a total of seven holes (see figure 13).

Reversal to Unity from the Five Elements (Figure 13) The 《Yellow Court Classic》 says: 『Five elements interact with each other and return to oneness Three five Qi join together to become pure Yang With this, one is able to perform cosmic circulation on the sacred ground 【From Classic: Chapter 2, Section 25 (1,2,3)】

In the 《Yellow Court Classic》, the three Qi are fire, water and earth. In He Tu, earth is five, fire (2) plus wood (3) is five, water (1) plus metal (4) is five. (Note: In five elements, wood creates fire, and metal creates water; in human body, fire is the heart, kidney is the water and the pancreas is earth.)

Hence, pancreas is five, heart and liver together is five, and kidney and lung is also five. All three gives unite to form oneness. In modern anatomy (see figure 13), at the sympathetic chain, T1 to T5 is to the heart, T6 to T10 is to the pancreas (Spleen), and T11 to L3 is to the kidney. The Chinese proverb says, 『following normal physiology, one will be born, going the opposite way, one will become an immortal.』

So from above, all of the three five Qi(s) become oneness, it (Qi) reverts back to the center nervous system and the whole human body will become Yang. Finally the individual will reach Tao.

Conclusion The principle of teaching the 《Yellow Court Classic》is to meditate at oneness. It is the first classic stressed on the importance of the internal visceral - especially the pancreas. It fits the Chinese philosophy that earth governs four of the five elements with diligent and zealous practice any one can attain perfect health.

Emotional Brain: Meditation – Ventricles and Limbic System – Dao and Yoga

Shuang Yan Guan Zhu

The advent of tele-communication and the freedom of expression “Yoga” and “Qi Gong” practices become prevalent in the western culture. Both practice require physical, mental and even spiritual training. Due to the diversity, the complexity and even their abstruse doctrines of these esoteric or exoteric teachings baffle a lot of our minds. In these avenues of labyrinths a lot of theories are put forth. Some are real and some are conjectural. Some examples are listed below: (i)

Traditionally, the pituitary gland is viewed as a gland for hormone secretion and the pineal gland is known as the third eye. Recently in “Resonate with Joy”, they advocate the harmonization of the divine/pineal (Yang) energies and the earth/pituitary (Yin) energies. (Fig. 1)

(ii)

Dr. Rev. Doang Van Duc, M.D. in 《The Life Technology for Mind, Body and Soul》, he advocates the third ventricle meditation. (Fig. 2)

(iii)

Yogiraj Gurunath Siddhanath in 《Way of the White Swan》, he says that 「In the human brain exists the lateral ventricles in the shape of a swan poised in flight with its wings thrust forward and head pointing to the back as though flying back to the future, faster than light.」(Fig. 2)

(iv)

Richard Brown has published many papers on pranayama. He asserts that 「When the thalamus quiets the cortex and rouses the limbic system.」(Fig. 3)

There are other claims including, cerebral spinal fluid (for nourishment), sympathetic and parasympathetic systems, neuro-receptors, peptides, aroma therapy and on and on. In short, our central nervous system is actually very flexible and dynamic. Note: It was reported,「 Olfactory bulb---while not an actual part of the limbic system, the limbic system does overlap the entire rhinencephalon which is why smell trigger feelings and often times associations from the distant past. 」( Antranik ）.

In the book 《Huang Ting Jing》, article 7 (Zhi Dao-The True Dao) , each of the nine Daoist spirituals in Ni Wan have their own quarter. In the middle, there is an one inch radius of space. The book by Dong Zhen Daoist (洞真太上道君元丹上經), says that in the head, there are nine palaces. One inch into the glabella is the palace of Ming Tang. Two inches in is called the Dong Fang Palace and at three inches depth is the palace of Dan Tian. (Fig. 4)

In the two above abstracts, the first is Ni Wan which should be part of the third ventricle and not the pineal gland as claimed by some. The second abstract, perhaps, summarizes the different part of the third ventricle. It is interesting to note that the other part of the article (not mention here) may reflect the lateral ventricles. (Head has nine palaces) (Fig. 5) Note: The Choroid plexus in the lateral and third ventricles are important. It is because the Chinese associate Qi with blood vessel where there is blood, there is Qi.

In my search for Qi or Prana Practices, I discouraged beginners to meditate within the cerebral hemisphere until they can master the flow of Qi or Prana in all directions (expand, contract, move up or down). In my twenty five years of search, I can divide the Qi or Prana entrance to the brain by two major pathways. Pathway one is the Rhino-Cranial pathway and pathway two is the Coccygeal-Spinal pathway. The former is mostly related to Yoga practices and the later is used predomimantly by the Daoist practitioners and also by Kundalini Yogi. 【Pathway one – Rhino-Cranial pathway】 Technically, the optic nerve and the olfactory nerve should be part of the central nervous system. However, in Qi and Prana Meditation, the Qi and Prana circulate around the ventricles and the limbic system but not the optic tracts. Furthermore, the small molecules of different spatial, chemical and electrical properties can stimulate the olfactory receptors directly. These direct interactions can transduce into electrical activity in the olfactory bulb and transmit directly into the central nervous systems. There are three major stops and three major return mechanisms. (Fig. 6)

(1)

Stop one – at the third ventricle. Here it can descend back to the abdomen via the Tantric yoga meridians.

(2)

Stop two – at the lateral ventricle and the return route is the Candali yoga Prana meridians.

(3)

Stop three – above the limbic system and the return route is through the sushumna and left and right nadi as in Kundalini Yoga. Note: Breathing with both nose will trigger the main meridian and breathing through each nose (left or right) give rise to left and right nadi. 【Pathway Two – Coccygeal-Spinal pathway】 This pathway consists of two returning routes: either routes require the practitioners to be proficient in Qi or yoga techniques. (Fig. 7)

(1)

Route I: Kundalini route The practice of this route, the Prana is concentrated at the perineum, and enters the Coccygeal foramen (eight of them) and then up the spinal tract and ends above the Cingular Gyrus in the region of the aperture of Brahma (fontanelle) where the Prana enters the Sushumna-Nadi and descends back as described in Kundalini Yoga.

(2)

Route II: Micro-Cosmic Circulation This route is the same as above, except when the Qi passes through the foramen magnum. The Qi enters into the brain through the Cingular Gyrus. The Qi travels along the Cingular Gyrus and enters into the third ventricle. At the chamber near the pineal gland, the Qi turns around and down the brain stem into the Vagus nerve and back to the lower Dan Tian. This is called the micro cosmic circulation. Note: if one practices Qi or Prana, eventually one experiences innumerable conditions of blissfulness of and exhaustible sort. Is this due to the phenomena of the limbic system or not?

It is important to note that breathing exercises are to induce Qi or Prana to the brain and not for increase oxygen to the lung. In a minor degree, breathing exercises are for practice of concentration. Though the optic nerves are not involved in most of the Qi or Prana practice, it is important in yoga of the great symbol which is beyond the present discussion.

However, the movement of the eyes are important in Mao You Cosmic Circulation. The eye movements are innervated by cranial nerves III, IV and VI. (The oculomotor III nerve, the trochlear IV nerve and the abducens VI nerve) (Fig. 8)

If the above practices can be achieved, one can reach profound meditation or Dhyana and immune to diseases.

Emotional Brain: Meditation – Ventricles and Limbic System – Dao and Yoga

Shuang Yan Guan Zhu

The advent of tele-communication and the freedom of expression “Yoga” and “Qi Gong” practices become prevalent in the western culture. Both practice require physical, mental and even spiritual training.

Due to the diversity, the complexity and even their abstruse doctrines of these esoteric or exoteric teachings baffle a lot of our minds. In these avenues of labyrinths a lot of theories are put forth. Some are real and some are conjectural. Some examples are listed below: (i)

Traditionally, the pituitary gland is viewed as a gland for hormone secretion and the pineal gland is known as the third eye. Recently in “Resonate with Joy”, they advocate the harmonization of the divine/pineal (Yang) energies and the earth/pituitary (Yin) energies. (Fig. 1)

(ii)

Dr. Rev. Doang Van Duc, M.D. in 《The Life Technology for Mind, Body and Soul》, he advocates the third ventricle meditation. (Fig. 2)

(iii)

Yogiraj Gurunath Siddhanath in 《Way of the White Swan》, he says that 「In the human brain exists the lateral ventricles in the shape of a swan poised in flight with its wings thrust forward and head pointing to the back as though flying back to the future, faster than light.」(Fig. 2)

(iv)

Richard Brown has published many papers on pranayama. He asserts that 「When the thalamus quiets the cortex and rouses the limbic system.」(Fig. 3)

There are other claims including, cerebral spinal fluid (for nourishment), sympathetic and parasympathetic systems, neuro-receptors, peptides, aroma therapy and on and on. In short, our central nervous system is actually very flexible and dynamic. Note: It was reported,「 Olfactory bulb---while not an actual part of the limbic system, the limbic system does overlap the entire rhinencephalon which is why smell trigger feelings and often times associations from the distant past. 」( Antranik ）.

In the book 《Huang Ting Jing》, article 7 (Zhi Dao-The True Dao) , each of the nine Daoist spirituals in Ni Wan have their own quarter. In the middle, there is an one inch radius of space. The book by Dong Zhen Daoist (洞真太上道君元丹上經), says that in the head, there are nine palaces. One inch into the glabella is the palace of Ming Tang. Two inches in is called the Dong Fang Palace and at three inches depth is the palace of Dan Tian. (Fig. 4)

In the two above abstracts, the first is Ni Wan which should be part of the third ventricle and not the pineal gland as claimed by some. The second abstract, perhaps, summarizes the different part of the third ventricle. It is interesting to note that the other part of the article (not mention here) may reflect the lateral ventricles. (Head has nine palaces) (Fig. 5) Note: The Choroid plexus in the lateral and third ventricles are important. It is because the Chinese associate Qi with blood vessel where there is blood, there is Qi.

In my search for Qi or Prana Practices, I discouraged beginners to meditate within the cerebral hemisphere until they can master the flow of Qi or Prana in all directions (expand, contract, move up or down). In my twenty five years of search, I can divide the Qi or Prana entrance to the brain by two major pathways. Pathway one is the Rhino-Cranial pathway and pathway two is the Coccygeal-Spinal pathway. The former is mostly related to Yoga practices and the later is used predomimantly by the Daoist practitioners and also by Kundalini Yogi. 【Pathway one – Rhino-Cranial pathway】 Technically, the optic nerve and the olfactory nerve should be part of the central nervous system. However, in Qi and Prana Meditation, the Qi and Prana circulate around the ventricles and the limbic system but not the optic tracts. Furthermore, the small molecules of different spatial, chemical and electrical properties can stimulate the olfactory receptors directly. These direct interactions can transduce into electrical activity in the olfactory bulb and transmit directly into the central nervous systems. There are three major stops and three major return mechanisms. (Fig. 6)

(1)

Stop one – at the third ventricle. Here it can descend back to the abdomen via the Tantric yoga meridians.

(2)

Stop two – at the lateral ventricle and the return route is the Candali yoga Prana meridians.

(3)

Stop three – above the limbic system and the return route is through the sushumna and left and right nadi as in Kundalini Yoga. Note: Breathing with both nose will trigger the main meridian and breathing through each nose (left or right) give rise to left and right nadi. 【Pathway Two – Coccygeal-Spinal pathway】 This pathway consists of two returning routes: either routes require the practitioners to be proficient in Qi or yoga techniques. (Fig. 7)

(1)

Route I: Kundalini route The practice of this route, the Prana is concentrated at the perineum, and enters the Coccygeal foramen (eight of them) and then up the spinal tract and ends above the Cingular Gyrus in the region of the aperture of Brahma (fontanelle) where the Prana enters the Sushumna-Nadi and descends back as described in Kundalini Yoga.

(2)

Route II: Micro-Cosmic Circulation This route is the same as above, except when the Qi passes through the foramen magnum. The Qi enters into the brain through the Cingular Gyrus. The Qi travels along the Cingular Gyrus and enters into the third ventricle. At the chamber near the pineal gland, the Qi turns around and down the brain stem into the Vagus nerve and back to the lower Dan Tian. This is called the micro cosmic circulation. Note: if one practices Qi or Prana, eventually one experiences innumerable conditions of blissfulness of and exhaustible sort. Is this due to the phenomena of the limbic system or not?

It is important to note that breathing exercises are to induce Qi or Prana to the brain and not for increase oxygen to the lung. In a minor degree, breathing exercises are for practice of concentration. Though the optic nerves are not involved in most of the Qi or Prana practice, it is important in yoga of the great symbol which is beyond the present discussion.

However, the movement of the eyes are important in Mao You Cosmic Circulation. The eye movements are innervated by cranial nerves III, IV and VI. (The oculomotor III nerve, the trochlear IV nerve and the abducens VI nerve) (Fig. 8)

If the above practices can be achieved, one can reach profound meditation or Dhyana and immune to diseases.

Diagrammatic Representation of Both the Micro-comic and Macro-comic circulation

Shuang Yan Guan Zhu The Taoist practice, normally is secretive and is only through “lineage transmission”, and only with the orally and esoterically body-to-body and mind-to-mind transmitted technique-bounded practices." Recent discovered drawing on Internal Qi -Pathways inside the Human Body----《Nei Jing Tu》 enriches our understanding of Taoist's Qi practice. Unfortunately, the drawing is abstractive and hard to understand.

Previously, the Wu Liu Pai (sect) has described the Micro-cosmic circulation with simple drawings. However, these drawings are too simple and hard for readers to appreciate. These diagrams represent the movement of Qi from the lower Dan Tien and up the Du meridian (spine), and then down the Ren meridian. This one complete cycle is called the micro-cosmic circulation, or Zi Wu cosmic circulation. In the book 《Xing Ming Gui Zhi》, the author used the Armillary sphere to represent the loci of Qi movement in Mao You cosmic circulation. However, there is no correlation between the Armillary sphere(Xuan Ji),and the human body, nor the movement of Qi. It is not easy for readers to understand its profound theory (in Taoism), or its occult meaning. This Qi movement has an orthogonality to the Microcosmic circulation. That is the reason why "Mao You cosmic circulation" is also know as Macro-cosmic circulation.

The following diagrams are the Qi pathways in human body. They are in chronological order, from simple to profound. They start from Ren-Du meridians in acupuncture, to Micro-cosmic circulation and finally to Macro-cosmic circulation. If our readers can thoroughly understand and practice Qi, their health will have profound changes.

Diagrammatic Representation of He Tu, Luo Shu, Yin Yang and Eight Trigrams Shuang Yan Guan Zhu

The center theme of the Chinese philosophy is the concept of “man and nature unites as one”. In Taoism, the body represents the small universe. Man and all living things co-exist with balance and regularity. I have spent over twenty years in pursuing the mystery of Qi-Gong. Three to four years ago, I become interested in the 《Dragon Horse Diagram》 of He Tu and the 《 Tortoise Book Diagram》 of Luo Shu. Their stories amaze me. Previously, we use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be represented by the frontal plane. The He Tu (Dragon Horse) can be presented by the sagittal plane. In Yoga, the seven chakras, and each chakra can be presented by transverse plane. All three related to the human body. (Fig 1, Fig2) The above discussion can be substantiated by the following three factors: 1. a

1.

The frontal plane (later Heaven trigram) is related to human biomagnetic and bioelectric energy. It is affected by the outside environment of the body. This gives rise to the basis of geomancy. The bio-

fields carry messages, which give basis to fortune telling. The bio-fields themselves can also affect one’s health. 2.

2.

has

3.

The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of conception. It is related to the spine. This plane creates a strong biomagnetic force. This force (signal) can affect one’s health (disease curing) or signals for fortune telling. This plane can communicate with nature, hence can be affected by time and space. The Chinese’s Eight Figure its basis from this.

3.

The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the nature. It can generate boundless bio-energy. This energy can cure diseases. It can prolong life span, the practitioner can achieve five fold super-normal power.

The number in He Tu and Luo Shu represent the energy points (Qi) in the body. These energy points correlate with certain plexuses in the nervous system (Fig 3, Fig 4). They also correlate with certain parts of the body. He Tu and Luo Shu also directly relate to the Eight Trigrams of 《I-Ching》. In the future, we will point out that the location of the medium nerve and its related chakra depend on the method used by the practitioner.

The Relationship Between He Tu, Luo Shu, the Human Body and Eight Trigrams

Fig 2

He Tu and Nervous System       1.  Pelvic Plexus       2.  Esophageal Plexus and Tracheal Plexus or Pharynx and Trachea       3.  Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus       4.  Cardiac Plexus，Celiac Plexus，Superior Mesenteric Plexus，Inferior              Mesenteric Plexus       5.  Fifteen Autonomic Nerve Connection       6.  Sacral Nerves 1­5 and Coccygeal Nerve       7.  Seven Cervical Nerves       8.  Eight visceral organs       9   From C7 to L5, total 18 Spinal Nerves, half is 9        Note: C7 and C8 act as one nerve.

He Tu and Nervous System

Fig 3

Luo Shu and Nervous System

     1.   Pelvic Plexus      2.   Brachial Plexus      3.   Three visceral organs associated with Vagus nerve      4.   Brachial Plexus and Cardiac Plexus – Vagus division      5.   Dan Tian      6.   Sacral Nerves 1­5 and Coccygeal Nerve      7.   Seven Visceral Organs Associated with Vagus Nerve      8.   5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus      9.   Esophageal Plexus or Pharynx，Tracheal Plexus or Trachea Seven             Cervical Nerves, Cervical Plexus, Long Thoracic Nerve

Luo Shu and Nervous System

Similar to ancient Luo Shu Fig 4

       The above discussion are also based on the following facts: 1.

1.

The usual Dragon Horse Diagram, Tortoise Book Diagram, He Tu and Luo Shu have their origin around Song Dynasty. The mnemonic chant for He Tu is as follow:

One and six are clannish brothers Two and seven are buddies Three and eight are companions Four and nine are friends Five and ten live in the center Is this chant the words clan, buddy, companion and friend, are all related to human relationship? The chant for Luo Shu: The beginning is nine(head) and the end (tail) is one

Left is three and right is seven Two and four represent the shoulders Six and eight represent the feet Five lives in the center

human

In the above chant, the words head, tail, left and right, shoulder and feet, are all related to the body. (Fig 5)

Fig 5

2.

2. The

book 《He Tu Jing Yuan》 – the abstracts of He Tu and Luo Shu, by Jiang Shen Xiu of Qing Dynasty and edited by Shun Guo Zhong. Mr. Jiang asserted that the governor vessel, the conception vessel and the twelve meridians are related to Luo Shu and the primordial Eight Trigram. That is to say the Luo Shu, the Eight Trigram and the Five Elements are all related to human body. (Fig 6)

Relationships of Body Meridians and Primordial Trigram

Fig 6

3.

3.

It is well accepted in Yoga. That the chakras are related to nerve plexuses. In our previous discussions, we have examined the relationship between He Tu, Luo Shu and the chakras in Yoga to nerve plexuses and Qi(Prana) of the body. It is our contention that He Tu and Luo Shu represents the body. The numeric numbers denote the number of the body’s nerve plexuses, organs and the nerves. In Luo Shu, the pathway of the energy spiral circles follow the Mao You circulation locus externally. If Qi rotates in a cone shape manner, the spiral rotation in ancient (old) He Tu represents that the Qi rotates follow the Loci of the microcosmic circulation.

Recently, in a temple in Luo yang, China, someone rediscovers the ancient He Tu drawing. The drawing shows the spiral circles of Qi. The even number circles show clockwise rotation (Fig 7). The odd number spirals show counter-clockwise rotation. In Taoism, the governor vessel and the conception vessel is related to the He Tu. It is represented by the sagittal plane. The rotation of Qi (Prana) follows the axis of the microcosmic circulation (locus) and the energy rotations are denoted as shown in diagram. In Luo Shu (Mao You circulation), the Qi rotations are orthogonal to the locus of the energy flow. The Qi points can be represented by crescent shapes (cross sections of the cones).(Fig 8,9,10) From Fig 10, it is evident that the spine has a concave and also a convex structure. Normal Qi cannot penetrate the bone of the spine. Hence, in He Tu (sagittal plane), the fifteen energy points (cone shape) can be detected. However, in the frontal plane, protrude part of the spine block the detection of the energy points and so only five can be revealed. Is this the magic of life? Ancient He Tu

Fig 7

Qi Rotation

Fig 8

Spiral Rotation of Qi

Fig 9

Ancient He Tu and Ancient Luo Shu, and Autonomic System

Fig 10

Dual Cultivation (Qi or Prana) in Ancient World – East and West Shuang Yan Guan Zhu

Aesculapius – The Roman god of Healing

Aesculapius in Roman mythology (equivalent to the Greek “Asclepius”) was the father of medicine. “Asclepius”, in Greek mythology, was the god of medicine. He lived during the 11th century BC in Greece. Like many such ancient heroic figures he was later deified to become a god of healing. Such deification is much like the canonization of saints in the Catholic Church. In the fifth century BC Sophocles built a shrine to Aesculapius in Athens. In the following years many other shrines were built, and over 300 such centres of healing still existed throughout Greece and the Roman Empire in the second century AD. These shrines were dedicated to healing, principally using dreams and the incubation of dreams. One of the most beautiful of surviving shrines to Aesculapius is at Epidaurus. The cult of Asclepius was centered in Epidaurus, but it was popular throughout the Greco-Roman world. The sanctuaries of Asclepius functioned as health resorts, where therapeutic regimens such as exercise and diets were prescribed. The afflicted people slept within a temple or sacred enclosure in the hope that the god would come to them in dreams and prescribe cures for their illnesses. Bulfinch, Thomas. Bulfinch’s Mythology: The Age of Fable, The Age of Chivalry, Legends of Charlemagne. New York: Random House, 1934, quoted from Microsoft Encarta. Women were not allowed to give birth within the ground of the temple. But Aesculapius accepted various gynecological and obstetric challenges especially infertility. Many barren women reported that they become pregnant after visiting the temples. Is this related to Qi or Prana?

The Art of Prolonging Life By Christopher Willima Hufeland A singular method of prolonging life, ascribed also to the earliest ages, was the Gerocomic; or the custom of inspiring new strength and vigor into a body enfeebled under a load of years, by exposing it to the effluvia of fresh and blooming youth. A well-known instance of this practice may be found in the history of King David; and we learn from several passages in the writing s of the ancient physicians, that it was formerly much used, and considered of great efficacy in relieving the infirmities of age. Even in modern times this prescription has been followed with advantage. The great Boerhaave caused an old burgomaster of Amsterdam to sleep between two young persons; and he assures us that the old man acquired by this means a visible increase of vigor and activity. When one, indeed, reflects what change may be produced on diseased limbs by the vital evaporation of animals newly killed, and what may be the consequence of applying living animals to parts affected with pain, this method will appear not to be altogether despicable. It is highly probable that the great value which the Greeks and the Romans set upon inspiring pure sound breath may have been founded on these ideas; and the following ancient inscription, discovered at Rome in the last century, seems to allude to this subject: Esculapio et Sanitati. L. Clodius Hermippus, Qui vixit annos cxv. Dies v. Puellarum anhelitu. Quod etiam post mortem ejus Non parum mirantur physici, Jam posteri, sic vitam ducite. To Esculapius and Health Dedicated By L. Clodius Hermippus, Who lived cxv years v days By the breath of young maids.

Whether this inscription be authentic or not, it gave occasion, in the beginning of the present century, to a work in which one Dr. Cohausen endeavors, with much learning, to prove that Hermippus was the master of a training school, or teacher of female children, at Rome, who, by living continually amidst a circle of young maids, had been enabled to prolong his life to so great an age. He advises people, therefore, with much benevolence, to expose themselves, every evening and morning, to breath of young innocent maidens; and asserts, that they will thereby contribute, in an incredible degree, to the strengthening and preserving the vital power; as, according to the saying of the adepts, the first matter is contained purest in the breath of innocence. Is this related to Qi or Prana?

King David – Holy Bible 1 Kings 1:1-4 (King James Version) 1Kings 1 Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat. Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.

not.

And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her The above, is it the manifestation of Qi or Prana?

A History of Ideas about the Prolongation of Life By Gerald J. Gruman The two aspects of his work in which Bacon was least original were his theory of the cause of aging and his program of hygiene. He began his book on the preservation of youth with an excellent summary of Avicenna’s explanation of senescence. The cause of old age is the loss of “innate” heat, which, in turn, is due to the decay of “innate” moisture and the accumulation of abnormal moisture. This innate moisture is a more ethereal and spiritual principle than any ordinary moisture; it is, in fact, a vitalist concept akin to the “essence” of Taoist biology. One of the most highly esteemed, and certainly the most unusual, of Bacon’s remedies was the breath of a young virgin, an item which was believed to meet the criteria of therapy based on analogy; for a youth would have a great store of the vital principle, some of which could be imparted to others in the immediate vicinity. Just as disease was known to be contagious, so also health was believed to be capable of transmission to others through the air or by physical contact.”…the infirmity of a man passeth into man; and so doth health because of likeness.” The Franciscan scholar discussed this topic in the most circumspect terms, using all sorts of veiled language and warning of the danger of misinterpretation by incontinent persons. Actually, the inspiration for the idea came directly from the Old Testament (I Kings 1:14), in which it is related how the aged King David was warmed by lying abed with a beautiful maiden, with whom, it is stated, he did not have sexual intercourse. The idea was still extant in the seventeenth and eighteenth centuries; it was recommended covertly by Sydenham and Boerhaave and popularized by a halfserious, half-jesting work by Cohausen entitled Hermippus redivivus, in honor of Hermippus, a Roman alleged to have prolonged his life in this way.

Citation from Chinese Ancient Texts Fu Po Zi said “ Medication is the foundation of long life. If one can practice Qi concomitantly, the result will be expedited rapidly.” “Though the intake of three thousand herbs or three different kind of meat, without the knowledge of the sex of Tao, one’s effort is still wasted.” Yi Xin Fang ─ Citing from Zhi Li, Peng the Methuselah said “ to preserve spirit and intake of multiple herbal medicine, one can achieve longevity.” Sun Si Maio said “Peng, the Methuselah said “Human cures human. It is the upmost truth…..If human over forty, it is important to take herbal supplement.”

The Heart Spears By Mimi Guarneri M.D. 2006

Quantum theory suggests that there is something nonlocal that connects matter across space and time, a belief explored by the author and health educator Dr. Larry Dossey. Dossey identifies three periods: Era I, mechanical medicine, began around the 1860’s and still dominates our system. The central belief of this period is that since both illness and health are completely physical in nature, and this era of medicine locates the mind or consciousness within the brain. Era II, the period following World War II, we now call mind-body medicine that stress and emotions could measurably influence health and disease. The more recent Era III, This era is characterized by “nonlocal mind” – mind spread infinitely throughout space and time, unconfined to the brain and body, eternal and immortal. Can the above be explained by Qi or Prana? Many quotations can be found elsewhere: (i)

Qi or Prana can travel through space

(ii) 《Kundalini Yoga》 by Swami Sivananda distant healing: “ you can transmit Prana through space…..The Prana travels unseen like the wireless (radio) waves and flashes like lighting across space.”

(iii) Roger Jahnke in 《the Healing Promise of Qi》he said that: 「The ancient masters determined long ago that beneficial influences can be transmitted over great distances.」

Quantum Salt Physicists used to think that distinctive quantum phenomena would operate only at the level of individual particles; great big clusters of particles would behave classically. Recent experiments show otherwise. For example, the atoms in a salt crystal typically point every which way (below left) and line up when physicists apply a magnetic field. They line up faster than they would if only classical physics operated (below center). Evidently the quantum phenomenon of entanglement – the “spooky action” that coordinates the properties of far-flung particles – is helping bring them into line (below right). The role of entanglement is revealed by a measure of the crystal’s magnetic properties (graph). How Salt Defies Classical Expectations

Living in a quantum world – Ylatko Vedral Scientific American June 2011

Dual Cultivation

Southern sect Taoism advocates dual cultivation. Dual cultivation requires preparation. These include caldron, cooking utensil, sword and musical instruments. It also needs other equipments and drug manufacturing area. It further requires match maker and companion. One can start to practice Tao only after the above. From the beginning to the end, the practice of Tao needs both dragon and tiger. It also needs both the fire and the pharmacological ingredients. Older practitioners are normally without Qi. Their lead and mercury are exhausted or dried up. Their Qi are withered. Only through dual cultivation, the results can be quickly realized. Even one closes to 100 years old, he still can practice dual cultivation. Dual cultivation needs Yin and Yang fire. It needs the addition of vitality and cross energy exchange or grafting. All these depend on opposite partner. This is different from the Northern sect of Taoism. The Northern sect relies on oneself. Pure Southern sect depends on dual cultivation. Though it needs the help of opposite sex, it does not require sexual copulation; it is a dual cultivation but without indulgence or sinful acts. The Eastern sect of Taoism also relies on dual cultivation. It also involves the elixir of dragon and tiger. It is also a form of dual cultivation. The aim of Southern sect stems from the book of Changes (Yi Jing): 「One Yin and One Yang are called Tao」. Hence, the solitary Yin cannot produce, and the lonely Yang cannot extend. This is the truth of nature. Tsan Tung Chi said “ Be a thing Yin ( negative, female) or Yang (positive, male). It will get into trouble whenever it goes contrary to the heaven. Why is it that sometimes a fat fowl hatches out only an imperfect chick? The principle of dual cultivation is clearly presented also by Tsan Tung Chi. “ It is easy to get results when the starting materials and the desire products are of the same kind. Otherwise, it is very difficult.” The above explains the importance of dual cultivation. Old age deteriorates the body and vitality is lost. In order to rejuvenate, one takes the Yang from Kang (坎) to replace the Yin from Li (離). That is the forming of Qian (乾) and the full Yang is achieved. Dual Cultivation is a pious practice. The Qi copulation is without physical or sexual contact. The male does not remove any clothing and the female does not need to untie any belt or robe. Dual cultivation is Qi through space. It is a donor or a receiver concept. It is a phenomena of resonance and exchange. Male and female sit opposite to each other. There is a communication of emotion and love between each other. There is also an union of Qi and spiritual exchange between both.

The emotional and spiritual union leads to the union of Qi. The union of true Yin (Qi) and attraction of the opposite (Qi). That is Yin repels Yin, and Yang repels Yang. But yin attracts Yang or Yang attracts Yin. This leads to the copulation of the two Qi (Yin and Yang) and results in the union of both Yin and Yang spirit. However, it needs profound practice in order to experience this effect. It is evident that both Eastern sect and Western sect are based on dual cultivation. The Western sect is more complicated than Eastern sect. They and Qing Cheng sect have their roots from the southern sect. The only differences are their methods or steps. Qing Cheng section also emphasizes on dual cultivation. This method also precludes sexual contact. This section emphasizes on the supreme method that 「male does not disrobe and female does not untie her dress」and「Spiritual copulation over a thousand miles and communion of heart over ten thousand miles」。

Two Pathways for Dual Cultivation

There are two major pathways for dual cultivation: 1.

Intrinsic pathway – this pathway needs one of the partner to have strong Qi or Prana e.g. a young maiden. Her energy is strong. Her Qi or Prana can transmit to her partner through the phenomena of resonance or induction.

2.

Extrinsic pathway – This pathway needs one of the partner who has achieved macrocosmic circulation. The adept has strong Qi or Prana and his (or her) strong Qi or Prana can guide the weak Qi (individual) through the microcosmic circulation.

Conclusion With the above discussion, Qi or Prana apparently processes Bio-Electro magnetic property. It is independent whether the substance is organic or inorganic. As long as it possesses the electro-magnetic (field) property, this field will interact with the human body. For example, crystals, trees and animals are able to affect the Qi or Prana of different individuals. Response to Qi or Prana differently, some people can react to Qi or Prana fast and strong. Others react to Qi slowly and weak. Some can never feel the Qi. Now it is apparent that Qi can pass from person to personal. People with abundance in Qi can transmit the Qi to the feeble person either by direct or indirect ways. It can also transmit by intrinsic or extrinsic ways. Lastly it can pass on through the phenomena of resonance. The Qi which is induced by the same gender is weak. The Qi which is induced by the opposite gender is strong. It is also noted that Qi can transmit through telephone lines or through spaces. The Qi which is transmitted through telephone is direct and normally stronger. Those (Qi) through spaces (resonance) is generally weaker. In conclusion, Qi can definitely pass from one medium to the next. This can be through the phenomena of induction resonance or absorption. This is the miracle of Qi or Prana.

Yin Yang, Five Elements, Eight Diagrams and Modern Science Shuang Yan Guan Zhu

The Chinese Theory of Yin and Yang and Five Elements, is not only the law of nature, but also the fundamentals of matters. Whereas the philosophical concept of He Tu ( Dragon Horse) and Luo Shu (Tortoise) and Eight Diagrams are related to human body. They also affect one's daily life.

The Chinese symbols of Tai Chi, Duality, Trinity, Four Images and Five Elements have their similarity with the modern molecular orbitals (S, P and D), e.g. S equivalent to Tai Chi, P orbital with two lobes (positive and negative) similar to Duality and there are 3 orbitals (P) related to Chinese Trinity, the D orbital has four lobes similar to Chinese Four Images, and there are 5 D-orbitals similar to Chinese Five Elements. Interesting to note, if two Four-Images super-imposed at 90 degree, this will become Eight Trigram. (Figure 1)

Tao Te Jin said, "Tao gives rise to one; one gives rise to two; two gives rise to three; Three gives rise to multitude of things. All things bear Yin and Yang; These two mingled in balance and create Harmony."

Tao gives birth to one. That is Tai Chi. One gives birth to two. Two is Duality, for example, the duality of light. Light is wave and light also is particles. Two gives life to three. In modern sense, a molecule comprises of three components – neutron, proton (+) and electron (-). Smaller than the molecule is the proton. Three quarks make up a proton. There are six groups of quarks, and each group has three identical quarks. The above is almost similar to the triplet bars and the six bars in 《I-Ching》. It is interesting to note that leptons are also three in numbers. Leptons also have left or right spins. Are they related to Tai Chi's right, and left rotation?

Three gives rise to all. This is equivalent to triplet code structure in amino acid synthesis. Three nucleic acids make up one amino acid. Amino acids are essential for all living things. 64 is a magic number. 《IChing》 is based on number 64 and there are sixty four combinations using triplet code for amino acid synthesis is this coincidence or the real law of nature? (Figure 2)

Note living things have Yin and Yang. There are biomagnetic fields act between them.

What is the meaning of 8? 8 is also a number of nature. For chemical periodicity, 8 electrons constitute an inert shell, e.g. helium, neon, argon, krypton, xenon and etc. It is also interesting to note that human body needs eight essential amino acids and eight essential sugars. So the number 8 has close relationship with human body. 8 x 8 is 64, and it is the 64 numbers in 《I-Ching》 or in the triplet DNA codon system.

8 different numbers are related to He Tu and Luo Shu. The frontal plane is related to "later Heaven" trigram (Luo Shu). The sagittal plane is related to "earlier Heaven" trigram (He Tu). The transverse plans are related to chakras. Different planes are related to different phenomena either the body itself or the environment around the body.

1. The frontal plane (later Heaven trigram) is related to human biomagnetic and bioelectric energy. It is affected by the outside environment of the body. This gives rise to the basis of geomancy. The bio-fields carry messages, which give basis to fortune telling. The bio-fields themselves can also affect one's health.

2. The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of conception. It is related to the spine. This plane creates a strong biomagnetic force. This force (signal) can affect one's health (disease curing) or signals for fortune telling. This plane can communicate with nature, hence can be affected by time and space. The Chinese Eight Figure has its basis from this.

3. The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the nature. It can generate boundless bio-energy. This energy can cure diseases. It can prolong life span, the practitioner can achieve five fold super-normal power. (Figure 3)

The above is only a brief synopsis. It needs more research to prove its validity.

Diaomu (Ancestor Money) – The King of All Coins

Shuang Yan Guan Zhu

【Introduction】 Diaomu was also called ancestor money. It was made of copper, lead, ivory, wood and stone etc. Diaomu in Qing Dynasty was mainly made of copper, and many still exist today, money made of ivory included xianfeng and guangxu money, while that carved from lead included guangxu Diaomu. Recently in China, lead dayuan guobao diaomu sample money was discovered (Yang Chengqi, China money, 1983, the first issue) (Fig.1). Besides, there were jiajing tongbao equivalent to ten palace coins of Ming Dynasty (Zhang Xuhua, China Money, 1984, Issue 3)(Fig 2). The “dayuan tongbao” of Yuan Dynasty mentioned above were 4.6 cm in diameter, and weighted 53.3g. “Jiajing tongbao” equivalent to ten copper diaomu, was made of brass, golden in color and refined in craftsmanship. It weighted 23.6g, was 4.5cm in diameter and 0.2cm thick. It was also said by Mr. Zhang Xuhua that “What exists today is just a few, including “wanly tongbao” and “chongzhen tongbao” of Ming Dynasty and Shunzhi diaomu and tin Kangxi diaomu in Qing Dynasty”. And Mr. Yang Chengqi said that “There were only a few in wanli, tianqi and chongzhen periods”. It is unknown where they got the information.

Figure 1

Figure 2 Then, Mr. Zhang Xuhua made the following conclusion:”there were two kinds of mother money, diaomu and zhumu. Diaomu was made out of a piece of copper, tin, wood or wax with characters and samples carved in it by carvers with blades. This is the earliest sample money, commonly called ancestor money or diaomu money. According to historical recordings, mother money was used to make money since the latter part of Six Dynasties and the sand-casting technique was quite mature in the beginning year of Tang Dynasty…..”. 【Background】 Although born in China, I left home in childhood and have been living overseas for fifty years. I have been collecting money for more than forty years and got to know many friends with the same interests, like Cai Yangwu, Li Zhenxing, Chen Jimao in Taiwan, Lin Wenhu in Singapore, Ma Dingxiang and Ma Fude in the Mainland and Daniel Chen in the US. Among those friends, some were very successful in their careers, some has, unfortunately passed away. It is truly that “Beautiful diaomu is still there, but people are not”. During these forty years, collecting delicate ancient money has been difficult still, it was even more to collect diaomu. I have been waiting for more than a decade in my dreams and wishes. About the year 1980, my close friend, Daniel Ching collected two diaomu (Qianlong tongbao and daoguang tongbao) and a dozen of mother money ( that in jiajing, doaguang and xianfeng periods) by coincidence. Mr. Ching gave up what he treasured at that time and transferred to me two daoguang mother coins and a xianfeng mother coin. This is the beginning of my collections of diaomu and mother money. It was ten years ago that I collected the first diaomu. On a rare occasion, Doc. Zen Zelu, an American collector, and I both got several guanxu tongbao. Ever since then, I achieved more and more in collecting diaomu. At an auction of ancient money (Money Co.) in Hong Kong in 1984, I got a xianfeng equivalent to ten. In 1990, my close friend Daniel Ching passed away and he said in his will to auction all of his collections of ancient money, such that quan pals all over the world could bid for his collections in fairness. In June 1991, all of Mr. Ching’s collections were shown in Long Beach Coin Show in the US, people came from every corners of the world and there was a quite

competition. I was happy to get his two diaomu finally. My wishes then years ago came true. Despite this, I am very sad thinking of my old friend whenever I cast sight on the two diaomu. Isn’t it “ too much has changed in a decade and the seas have turned into farmland”? (Rubbing 1, Photo 1)

(Rubbing 1)

(Photo 1) This lays the foundation for my collection of diaomu. The following pieces are also belongs to my collection:

He Tu and Luo Shu Shuang Yan Guan Zhu

This section gives a new explanation on the mystery of He Tu and Luo Shu. Both are considered to be the gift from god. The book of changes, fengshui techniques and Eight Trigram are thought to have their origin from He Tu and Luo Shu. We use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be represented by the X-Y plane. The He Tu (Dragon Horse) can be presented by X-Z sagittal plane. In yoga, the seven chakras, and each chakra can be presented by Z-Y cross section plane. All three related to the human body. (Figure 1)

The number in He Tu and Luo Shu represent the energy points (Qi) in the body. These energy points correlate with certain plexuses in the nervous system. They also correlate with certain parts of the body. He Tu and Luo Shu also directly relate to the Eight Trigrams of I-Ching. This chapter also points out that the location of the medium nerve and its related chakra depend on the method used by the practitioner.

The Mystery of He Tu and Luo Shu The book of changes, "He Tu becomes the picture, and Luo Shu becomes the book, the Saint learns from them."

【Hetu 】

One and six are clannish brothers Two and seven are ruddies Three and eight are companions Four and nine are friends Five and ten live in the center

【Luoshu】

The beginning is nine and the one Left is three and right is seven Two and four represent the shoulder Six and eight represent the foot Five live in the center

According to legend, "He Tu" was first appeared at the time of Fu Xi (prehistoric), at that time, a legendary animal with a head of a dragon and a body of a horse surfaced from Yellow River. At its body, they were marks with numerical numbers. It was thought by some as a miniature stricture of the universe. The "Luo Shu" traced back to the time of Emperor Yu of the Xia Dynasty (72,000 B.C.). There was a tortoise with a dragon head swam to the bank of the river. The creature carried a numerical pattern on its back. Emperor Yu was inspire and methods of preventing

the floods were developed. Some thought also the Luo Shu is a reduced representation of the earth.

Horse Diagram (He T)u

Taotoise Book Diagram (Luo Shu)

The evolution of the He Tu and Luo Shu were unclear. However, the appearance the two as diagrams probably first started around the Song Dynasty. Normally, Chinese ancient classics are full of code words (argot) or metaphor and simile. In Taoism,

especially, words like dragon, tiger, lead and mercury were used to denote certain phenomena appeared during meditation. If Dragon-Horse Diagram (He Tu) and Tortoise Book Diagram (Luo Shu) represents the human body, what would be the explanation? We can use the Cartesian coordinate to explain them. The Tortoise Book Diagram can be explained by the X-Y plane and it is similar to the X-Y frontal plain of the human body. As for the Dragon Horse Diagram, it can be denoted by the X-Z plane. It corresponds to the XZ sagittal plane of the body. It is not hard to understand how the ancient people used the Horse and the Tortoise to represent the frontal and the sagittal plane.

In yoga, each of the seven chaka has a definite number, e.g. the sacral chakra (first chakra) only has four leaves. The chakra can be represented by the Y-Z plane and it is equivalent to the horizontal plane of the human body.

In Taoism, the practice of Qi can be roughly divided into microcosmic and macrocosmic circulation. The macrocosmic circulation implies union of body with nature. In order to achieve this union, the governor vessel and the frontanelle have to be opened to allow the passage of Qi. In Taoism, the real position of the governor vessel is inside the spinal cord and the spine. This can be also represented by the Dragon Horse Diagram (He Tu) and can be expresses also by the X-Y plane or the sagittal plane of the body. The Tortoise Book Diagram can be drawn as the X-Y plane or the frontal plane of the body.

From the above discussion, we feel that the origin of He Tu and Luo Shu are the result of Qi distribution during the practice of meditation. It is evident from scientific studies or meditation, several forces exist in nature. Those affect human body the most are the gravitational and electromagnetic forces. The gravitational force possesses time element whereas the electromagnetic force has a special relationship. In crude way, Qi is the bio-electromagnetic force. Nature possesses electromagnetic force, and human body similarly has bioelectromagnetic force. Both can directly and indirectly affect each other. Both can merge or repel each other. Resonance also plays an important role between them. Their interaction is called in the past as "union of nature and man."

The Amazing Chinese Herbs and Poly-Sugars (Glucans) – For Pro-Longevity Shuang Yan Guan Zhu

【The Amazing Sugar】

The problems stemmed, in large part, from the extraordinary structural variability of sugars. The four nucleotides that make up DNA, and the 20 common amino acids that form proteins, link together in linear

fashion like beads on a string always joined by the same chemical connection. In contrast, the roughly 10 (depending on who’s counting) simple sugars common in mammalian carbohydrates can join with one another at many different points and can form intricate branching structures. Morover, two linked units do not always orient in the same way: sometimes a building block will point up relative to the other unit, and sometimes it will point down. The four nucleotides in the DNA “alphabet” can combine to produce 256 different four-unit structures, and the 20 amino acids in proteins can yield about 16,000 four-unit configurations. But the simplest sugars in the body can theoretically assemble into more than 15 million fourcomponent arrangements. Although not all these combinations occur in nature, the possibilities remain overwhelming.

【β1.3/1,6 – Glucans】

Branched β1.3/1,6 – Glucans can assume a helical or spiral structure similar to α- helix in DNA or RNA.

【Three Representation of D-Glucose】

【The Molecule Structure of The Beta-1.3/1,6 – Glucans】

Note: Molecular structure is of utmost importance in the activation of the immune system. Extended side chains are crucial.

【Glucan – Sugars】

Sugars decorate many proteins and lipids (fats) on the surfaces of cells (below). Cells add the sugars through enzymatic reactions carried out in compartments called the endoplasmic reticulum and the Golgi apparatus, and they break down sugared molecules (glycoconjugates) in structures known as lysosomes.

Glucan especially β 1,3/1,6 Glucan exhibit the following functions: 

Combating cancer



Activation of immune system



Prevention of inflammation

【Function of β 1,3/1,6 Glucan】

【FERMENTATION AND GLUCANS】

Fermentation has been known for thousands of years. Aerobic fermentation with yeast produces vinegar, and anaerobic fermentation with yeast produces alcohol. Recently, the wine industry has become major enterprises. During fermentation, the most important is the type of bacteria, the type of yeast, the temperature and the pH of the fermentation media.

For centuries throughout the entire world, fermentation processes have been employed to preserve foods. For a long time, it was not known why pickled of foods are beneficial to the body, such as apple cider vinegar, pickled mushrooms, fungus, and fermented milk, including products like Kefir and yogurt. Recently, it has been found that sugars are very important to human health, especially the poly sugars with molecular units of more than 30,000 per glucan.

It is now well known that the beta-D

glucans, if the molecular units are over 30,000, can greatly improve the immune systems of the human body. The fermentation processes in these products, especially fruits, vegetables, and mushrooms involves bacteria and yeast breaking down large units of glucans with molecular size over several

million to 30,000 units. When glucans are around 30,000 units, they form helical shapes which are similar to DNA and RNA, and they will either block or activate cellular receptors which can boost the immune system. As a result, the health of the human body improves and even, in some cases, the beta-D glucans can benefit cancer patients. Hence, the fermentation processes, utilizing the “good bacteria” (probiotics), transform larger molecules to smaller molecules for easy absorption, breaking down larger glucan units to smaller units to improve the body’s immune system by breaking down minerals, vitamins, enzymes and other nutrients, resulting in better health.

【The Miracle of Poly-Sugars Structural】 Chemistry, especially organic chemistry, has been fully developed over the last two hundred years. With the advances of extraction techniques, aqueous versus non-aqueous, to different form of chromatography, chemists were able to isolates Alkanes, Cycloalkanes, Terpenoids, Alkaloids, Steroids and all kinds of heterocyclic compounds. The development of Bio-chemistry allowed the Bio-chemist to identify Amino-acids, Peptides, Proteins, DNA and RNA, and finally genomes. Then molecular Biology, molecular genetics and molecular medicine added further knowledge to the understanding of life.

However, due to the complexity of molecular structures and the aqueous solubility of poly-sugars (glucans), their therapeutic properties are not well recognized until the last several decades. Even now, the chemistry of glucans is still in its infancy. A lot of chemists do not know and a lot yet need to be discovered by them.

Unfortunately, the Chinese herbal medicines are dealing with herbs. Most of these herbs are prepared in form of aqueous solutions. These aqueous solutions contained active ingredients for variety of ailments. These active ingredients include water soluble organic compound and glucans. Whereas, we may know the actions of the simple organic molecules, however, the actions and the mechanisms of action of the glucans, in large part, are unknown to us. The glucans, are large molecules which can act with receptor sites reversibly via stereo chemistry.

As discussed above, these types of stereo-stereo interactions can mediate the cells ability to deal with inflammation, infection, immunity, and even deactivation of cancer cells.

It is due to the multiple functions of glucans that it is reasonable to infer that Glucans play a role in prolongevity.

【Herbs for Pro Longevity】

1. Su Ru Jing: Huang Di asked “The herb taken all year round” Answer “taking asparagus constantly increases longevity. The old becomes young.”

2. Lie Xian Zi Yun said “The Red Pine Taoist is taking asparagus. The fallen teeth cavities regrow new tooth, new fine hairs appear in the scalp.”

3. Dao Shu Ba Di Jing said “If one wishes to stand cold weather, one ground Fu Ling with asparagus to power. Taking the power daily even in cold weather, one experience sweating and needs minimal clothings.”

4. Shen Xian Shuan – Gan Shi said “A person in Tai Yuan took asparagus and lived for three hundred years." 5.

Xiu hen Bi Zhi said “The fairy took asparagus, in one hundred days, the complexion changed, and the weak became strong. In three hundred days, the body lightened and in three years one walked as if he is flying. ” (Note: asparagus means "Ten Man Don" 天門冬)

Infertility and Qi

Shuang Yan Guan Zhu

Yellow Emperor’s canon of internal medicine mentions: “Qibo answered: “For a woman, her kidney energy becomes prosperous when she is seven, her permanent teeth emerge and her hair will grow long. Her Taingui appears at the age of fourteen (2 x 7). At this time, her Ren channel begins to put through, and her Chong channel becomes prosperous and her menstruation begins to appear, and she can be pregnant and bear a child.

“After the age of forty nine (7 x 7), her Ren and Chong channels are both declining, her menstruation severs as her Taingui being exhausted. Her physique turns old and feeble, and by then, she can no more conceive.”

From above, it is apparent when the Ren channel (conception vessel) is blocked, a woman will not be able to get pregnant.

From our clinical experience, a lot of infertile females not only have blockage of their Ren channel (Conception vessel) but also have partial blockage of their Du channel (Governing vessel). We can use Qi to deblock their Ren and Du channels (superficial layer, figure 1). After the blockage is removed, the infertile females will greatly increase their ability to conceive. This method (using Qi) is quick and without suffering or harmful effects to the female recipients.

Cases which are either successful or failure are listed below: 

A Japanese female, age 40, after the blockage of Ren (Du) channel was removed, gave birth to a female baby.



Female (Beijing), age around 30, married over three years and unable to conceive. After remove of blockage by phone, gave birth to a healthy baby girl.



Female, 36 years old, unable to get pregnant over 10 years and attempt both by medication and by IVF but both failed. With Qi to deblock the Ren (Du) channels, gave birth to a baby girl.



Female, age 36, only has one ovary. Unintentionally, the Ren (Du) channel became patent (Qi induced), gave birth to a twin (boy and girl).



Female, age 35, gave birth to one girl (5 years old), since then she was unable to conceive due to blockage of Ren (Du) channels. After Qi induction, she is now 6 month pregnant with twins (boy and girl by ultrasound).



Female, age 30, employee of a Chinese herbal store. She gave birth to one boy (now age 3) after Qi removal of Ren (Du) Channels blockage.



Female, age 28, hair stylist, spontaneous abortions (first trimester) many times. After removal of blockage of Ren (Du) channels by Qi, she is now 6 months into pregnancy.



Female, 30 years old, law firm assistant, after Qi removal of Ren (Du) blockage, still not able to conceive. Hysterosalingogram showed blockage of both fallopian tubes.



Several young Caucasian females, not able to conceive due to Du (Ren) channel blockages. With Qi to remove blockages, all of them got pregnant.



Female, 23 years old, housewife, not able to conceive after marriage over one year. With Qi to remove blockage of Ren (Du) channels, she got pregnant in two weeks and delivered a healthy baby boy.



A Hong King movie star couple came by Los Angeles three years ago. Both were able to get their Ren (Du) channel patent. Recently, news report that they will become parents soon.



Several over forty years old female cannot get pregnancy even after their Ren (Du) channels blockage were removed by Qi.

In conclusion, the success rate of pregnancy is over 60 – 70% after the infertile females’ blockages ( Ren and Du channels) are removed by Qi. However, the infertile female needs to have regular periods and patent fallopian tubes. Our success is only based on our clinical experiences and observations. Today, there is no direct scientific proof for the existence of Qi. This is analogous to the origin and the structure of the universe. Scientists are still searching for the truth. Are there difference between our results and the results of the scientists? Lastly, our method brings happiness to many families. Is it wrong to do it? The Daoist and the Buddhist methods are boundless! Let fate bring good karma to those needy ones.

日本國寶 – 草薙劍 Kusanagi-no-Tsurugi

雙延館主 Shuang Yan Guan Zhu Kusanagi-no-Tsurugi is a legendary Japanese sword as important to Japan’s history as Excalibur is to Britain.

日本有三寶，草薙劍、八尺瓊曲玉和八咫鏡，日本人稱它們是神器。

日本在古代國家的形成過程中，吸收了中國帝王”傳國玉璽”的觀念，把鏡、劍、勾玉做為天皇的”玉璽 ” ，在即位的傳授，因此成為了權力的象徵，在十四世紀南北朝爭亂時期，日本神國思想高潮，視鏡、劍、 勾玉三件寶物為神賜之物，天皇統治的根據。從此，三件保物發展為三種”神器”，並且以獨自的政治思想意 義和內容通過天皇即位時的傳授，在維護皇權統治和教化人民上起著重要作用。

草薙劍出現於《出云神話》，相傳須佐之男命在與八岐大蛇搏鬥時，割開其尾部獲得並獻給天照大神。 據語言學家考證，” 草薙”為強壯雄猛的形容詞，” 草薙劍”意為如雄猛的大蛇或猛蛇一樣的長劍。據載， 此劍長 84 厘米，為狹鋒白絳劍，劍的中背圓凸，如魚脊骨一樣”有節”。

至於” 草薙劍”的由來，應由原本的「天村雲劍」乃是伊勢宮在日本武尊東征時交給日本武尊的寶劍， 日本武尊在躲避火災時，利用該劍斬草求生，後世便稱它為” 草薙劍”。 目前沒有人真正見過” 草薙劍”，原本的” 草薙劍”應已失傳，第十代崇神天皇的時代，崇神天皇 因害怕寶劍的靈氣，於是重新鑄造新劍。寶劍本尊已送至天照大神的神壇，而新劍成為守護宮中的寶物，小心 守護。

傳聞景天皇朝大和宮中曾複製寶劍、鏡和玉藏在宮中，交予天皇代代流傳下去，又聞十七世紀也曾複 製” 草薙劍”。

藏劍的地方，有人說是在日本皇宮內，又有人說在熱田神社。

不久以前，日本電視台曾到神社要求參看神劍，但被神社主持僧人拒絕，但神社主持沒有否認神劍的 存在。

二次世界大戰以後，美國軍人帶回美國大量的日本劍，其數目大約在二十五萬至三十五萬把，上世紀 八十年代至九十年代，日本藏家曾大量收購日本劍回國。

以下的寶劍為美國密西根州一位退役軍官所擁有，我在二十年前第一次見到此劍，它雖是複製品，但 亦應是日本的國寶。

Immortality, Human Cloning and Primordial Germ Cell in Ancient Orient Shuang Yan Guan Zhu - 雙延館主 In the article by Dr. Gautam Chatterjee 《Was Human Cloning Know to Vedic Sages?》, he said that: 「Indian mythology has many examples where certain persons could not only create replica, but also ….」. He also quoted Dr. Satkari Mukhopadhayaya, an expert Indologist, said that: 「there is no scientific proof available whether those ancient people had any knowledge of Cloning or not. But we get some idea that replicas were created which has many reference and much of it is related to illusions or Maya.」 Through all ages, in the orient, people of all classes are looking for eternal life. It is no exception for the Chinese. Over two thousand years ago, the Taoist already discovered and developed complex meditative techniques that immortal fetus could be generated. In modern sense, this phenomena can be interpreted as self-cloning. (Ref. Fig 1-3)

Figure 1 Baby sitting at the Buddhist’s head (Modern) Orange County, California

Figure 2 Zi Tan Luo Han with figure in abdomen (Modern)

Figure 3 Ancient Mayan green stone figure with Head figure in abdomen

There are three major pathways for formation of the immortal fetus – two for men and one for women. The two for men include either solo-cultivation or dual-cultivation. All three methods involve the spine. The blockage of vitality (Qi) in the spine are opened by a series of meditative procedures, resulting in completing the micro-and macro-cosmic circulation. Then, it is followed by voidness meditation (Dhyana). The voidness meditation comprises of four stages of serenity. The sequence of which is:  Thoughtlessness  Breathlessness  Pulselessness  Extinction of worldly existence

Finally, the primordial germ cells (immortal embryo) are induced. After ten months of highly regulated meditative practices, the immortal fetus is mature. As time goes on, the egress can be expelled from the fontanel. Ultimately, countless transformation bodies (clones) will be appearing in space. The basic alchemy of golden elixir (immortal fetus) comprises of Jin (精 essence), Qi (炁) and Shen (神 spirit). The first step in alchemy is the transformation of all essence into Qi. Then, the merge of Qi (Yin) and Spirit (Yang) into unity (Golden Elixir). It is unclear at this moment whether this unity directly involves into immortal embryo or it merely acts as an initiating or a triggering factor. Let more intelligent ones to answer this question. (Ref Fig 4-6)

Figure 4 The Immortal Foetus

Figure 5 The Egress

Figure 6 Countless Transformation Bodies Appearing in Space

All three pathways start with the practice of Qi and achieve the Quasi micro cosmic circulation (Fig 7). In solo-cultivation, the next two steps comprise of external Panacea and internal Panacea. It is said that external Panacea promotes health and longevity, whereas the internal Panacea is prerequisite for immortal fetus formation. The practice of external Panacea consist of two steps (Diagram I a,b). First the merge of Kan and Li to form Qian and Kun. Second the merges of Qian and Kun to achieve singularity. In other words, first the conversion of essence to Qi. Second the mergers of Qi and Spirit into Golden Elixir. At this stage, the elixir return to the abdomen through macro-cosmic circulation to unite with the internal Panacea (Diagram II) to form the immortal seed (embryo).

It is worth to note that certain phenomena need to occur prior to the last macro-cosmic circulation. This includes the appearance of sun light three times during meditation and the atrophy of the male reproductive organ. In dual cultivation, external elixirs are needed. Both the Jade Elixir and Golden Elixir are obtained and transmitted from outside of the practitioner’s body. In woman, the method is simpler. It is said that man is negative inside and woman is positive inside the body. In order to practice Golden Elixir, the women need to practice the elimination of menstrual period. It is because the period is a hindrance to prolong meditation (table I), or for rejuvenation (?) .

Steps in Immortal Fetus Formation

Nomenclature

Solo Panacea from same source

Dual Elixirs obtain from Partner

Female Solo

First Water wheel (Goat Carriage)

Building Foundation

Building Foundation

Building Foundation

Quasi-Micro Cosmic Circulation Second Water Wheel (Deer Carriage) Micro-Cosmic circulation

Generation of Qi – Bio- Generation of Qi – Bio- Generation of Qi – magnetic Energy magnetic Energy Bio-magnetic Energy

External Panacea

Jade Elixir

Intentional Cessation of Menstrual Period (at the thorax region)

Third Water Wheel (Ox carriage) Macro-Cosmic circulation

Internal Panacea

Golden Elixir

Mixed Micro-andMacro-Cosmic Circulation

White Cow Carriage

Immortal Seed (Embryo)

Immortal Seed (Embryo)

Immortal Seed (Embryo)

Table I

In conclusion, Buddhism with meditation can create negative spirit whereas with Taoist Golden Elixir, Positive spirit (Immortal Fetus) is created. Negative spirit is invisible to men whereas positive spirit is visible to human eyes. Both practices can produce five supernormal power, such as clairvoyance, clairaudience, knowledge of past lives, understanding of other minds and others. Since cell divisions have a finite number, it is clear that living organisms have a finite life span. So life cannot be eternal. However, from the above discussion, that life can extend to a much longer time through self cloning. It seems possible at this time that this type of cloning can produce immortal fetus. However whether these type of immortal fetus has similar appearance and thought is unknown.

Luo Shu Origins - part 1 (static) The ancient Luo Shu, central to many modern interpretations of Feng Shui, is a development of Early Heaven (not Later Heaven as is usually taught). When I was recently consulted on the contents of a proposed new book about Feng Shui, I made up my mind that it was high time for me to tackle the problem of the Luo Shu magic square. Luo Shu literally means "the design from the River Lo" and was inspired

by markings on the shell of a tortoise that crawled out of the Lo. Witnessed by Yu (a hydraulic engineer and founder of the Xia dynasty) around 2205 BCE, this design has become a foundation stone of many aspects of Chinese tradition, particularly Feng Shui (most notably of the Compass School). Also, its curious connection with Classical Mediterranean culture is summarised on my Luo Shu page. I am always inclined to search for the meaning behind mysteries and, once again, my efforts were rewarded with a new understanding and appreciation of the sages that first perceived the symbol. Anyone who has studied the gua will be familiar with the binary interpretation of the lines (yin lines = 0, yang lines = 1), which provides the key to understanding much of the Early Heaven symbolism. I have provided an introduction to the gua's binary code elsewhere. The complex, angular glyph below is drawn by connecting the gua in the numerical sequence from the bottom upwards (that is, in this circular arrangement, from the inside outwards).

Armed with this image, we can see a resemblance to the Luo Shu glyph below. Again, this glyph is created simply by drawing a line from one number to the next.

And when we make a level playing field by slightly moving the Luo Shu numbers to form a circle (without rearranging their order), the similarity becomes even more apparent.

In fact, the ba gua glyph precisely maps onto the Luo Shu glyph when we perform two transformations: a flip around the vertical line of symmetry, and a rotation of 45 degrees anticlockwise.

If that was all there was to it, we might speculate about the significance of a flip and rotation and, frustratingly, reach no clear conclusions perhaps. We might even feel inclined to dismiss the whole exercise as an idle curiosity. But there is more. When we consider the direction in which the lines are physically drawn, we find the answer to a riddle that baffled me for years: with eight possible versions of the 3x3 magic square, how did the ancient sages select the one destined to become the famous Luo Shu?

We can consider this apparently lost secret, and find the dynamic key that melds the Early Heaven Ba Gua with the Luo Shu, in Luo Shu Origins - Part 2.

Luo Shu Origins - part 2 (dynamic) How the Luo Shu could have been very different, and why it isn't. (This page continues from Luo Shu Origins - part 1.) Every decent book on Feng Shui has a picture of the Luo Shu, but none that I have seen even mention that there are actually eight possible solutions to this magic square. Why, I asked myself, did the ancient sages choose this particular version to be handed down to posterity, and not one of the others? When this mathematical puzzle was first dreamed up (see Luo Shu for details) it would have been immediately apparent that there was a correlation between it and the ancient Chinese field / settlement system of land division known as Jing (which is also a 3 x 3 square). This must have excited considerable interest among the anceint sages, and would have been enough to guarantee sustained investigation into its symbolic and allegorical ramifications. The eight versions of this magic square can be compared at the One of Eight page. There, you can see at a glance that all eight versions produce a glyph that some simple transformations can map onto the Ba Gua glyph. So the shape of the glyph does explain why the Luo Shu version was favoured. The solution is simply the direction of the lines. By adding some arrowheads to the lines (to show the numerical sequence) we can readily see why the Luo Shu was honoured and the rest were forgotten. Start tracing the line at the black "flights" of the arrow, at the bottom.

Only the Luo Shu version combines two crucial features. 1) the lowest number, where the glyph begins, is at the bottom; and the highest number is at the top (these two extremes are linked here by the vertical red line that completes the glyph) 2) the centre of the glyph is crossed by a line that passes diagonally from top left to bottom right (shown here in green). The top, bottom, and centre are the three levels of existence that are so fundamental to all Chinese philosophy: they are heaven, earth, and ourselves; they are the three layers of the Gua. None of the other seven variants of the magic square match the Early Heaven Ba Gua's glyph in defining those three vital points. The cross in the middle of each of these mystical glyphs is like the X that marks the spot on a treasure map: it shows the location of the throne of wisdom and, if you will, the abode of soul. Perhaps these traditionally sacred images might also reveal the route by which we may approach and explore these mysteries. Incidentally, because the Later Heaven Ba Gua lacks any innate symmetry in its binary sequence, it does not map convincingly onto any of the eight magic squares.

Now that we have established the link between the Early Heaven Ba Gua and the Luo Shu, we may stand back for a moment and re-address the question: which came first? I think the answer if fairly clear. The Early Heaven Ba Gua is based on observations of nature that are fundamental and simple (for an example see the lunar mysteries). The Luo Shu, on the other hand, is a mathematical puzzle that is artificial, sophisticated and refined. It seems entirely reasonable to suppose that the Luo Shu appeared as I have suggested, in emulation of its forbear, the Early Heaven Ba Gua.

The East-West-System Each house has four positive and four negative areas (Trigrams). By the aid of the compass directions and the situation of the house, the entrance, the facing within the environment we can ascertain the trigram type of the house. Each one of us human beings also is assigned to one of the 8 trigrams. The East-West system helps us to define the optimum area of each one of the family members in a house. So we can live in harmony, healthy and wealthy. If we put together the layer of the house trigram and the layers of the family members then we can see which areas of the house are in harmony with the respective family member. So we just change the rooms according to the compass feng shui if possible. Do we have an existing house, we ascertain the house type and optimize the possibilities to assign the proper rooms for the family. If we build a new house then we can build the very proper house for that family. Even then it is not possible to build a 100% Feng Shui house over all the layers which are available but we can optimize them. Additionnally, as each human being is individually we also can tell you your good, better or best directions to sleep, to work, to sit, etc. There are 24 directions available for each of us, but

only 50% are good directions. If we sleep in a wrong or bad direction we don't have a good receipt of our intuition. So we cannot regenerate our body over night properly. It is comparable with a televisin device. Is the antenna directed to the wrong side, we cannot see a proper picture. Is the antenna directed exact to the sender position, then the picture is fine and clear.

The Flow of the Chi What means Chi-flow? The normal human being of the 3rd dimension needs air and water to survive. Without air we just survive some seconds. Without water some days and without food some month. Chi is invisible like air and necessary like air and is a combination from oxygen (Yang) and universal energy (Yin). Normally we have six senses. One of them is "smelling". With our nose we check the quality of air and react. For the Chi we just have the 7th sense, the intuition. Some people feel more or less. Some people feel whether they are at any moment at their sweet spot or not. Some few feel the bad energy frequencies on some places and know when they have to leave from there. In our house the Chi comes from there in, where we also come in. At the door which is most used. If we would come through the window in then the Chi would come in through the window, too, like a wind as created by trains, trucks and cars. The Chi saves information and is indolent. It likes to flow according to habits. Is the corridor straight and narrow, the Chi flows fast. Is the place behind the door wide, the Chi flows slow, as the water flows in wide and narrow rivers. The faster the Chi flows the worse. Therefore big and wide entrance halls at hotels are very prosperous. Is there a window opposite the door, so the Chi leaves immediately the house and the house has less Chi. So we need a lot of good Chi everywhere. Where do you think the good ideas are coming from? Do they come from your brain or from your mind? First you need basic knowledge from the brain, which you have studied. Then you always need good ideas to solve all your daily problems at your work. If your working area has less Chi, then your environment is not powerful and no good ideas are coming to you. Is there much good Chi, then the problems are solved fast and efficient. Otherwise you go home, relax and before you sleep maybe the problems of your work come to your mind and also the good Idea. This happens when your sleeping room has the better Chi environment. Next morning in the office you will solve the problems and it works, but too late for the company. They have lost 1 man-day. If 100 workers lose one day each according to the bad Chi the company loses 100 man-days and suddenly the business success comes down, the company will be sold or goes bankrupt although you are sitting in a new, modern building with many glass around. With the aid of the principles of Feng Shui, we can redirect the Chi and with cures or remedies we change the environment positively. So we live more harmonious, are more healthy and our business is more successful. Never there is a 100% Feng Shui house in the world and you also don't need to leave your home, but all can be changed and improved, all is possible.

Our Feng Shui consultants come to you, or do a consultation also from the distance to bring you harmony, health and wealth. If you plan to build a new house, come to us before the plan is definitively. We help you and your architect to build the proper house for you.

The Eight Life Situations Each house/flat and even each room has symbolically 9 different "life situation corner's" . Each corner is described as follows: The Carreer The Know How or Wisdom The Family The Wealth, Good Luck and Boon The Fame The Partnership The Children The Mentor and in the middle the Taj Chi or Health

These corners are dependent on the door of the house/ flat/ room. A picture shows more than 1000 words.

The best is, your house/ flat/ rooms have a square form and the door is in the middle of the wall. When the door is situated too near to the corner then this corner is weak or missing. The relation of that symbolic corner also might be your theme. F.e. your door is at the left side of the room then the wisdom corner is weak and wisdom migt be your special theme. Also if your house/ flat/ room has a special form like L then corner(s) may be missing or weak. You will recognize it with the meaning of the corner. So children may have problems with learning at school if their know how corner is weak or missing. A good partnership needs a complete and harmoneous relationship corner with good energies and good chi. You also can fill up corners with rubbish - then you will feel it this way. Therefor keep your house clean and recycle all things not needed for at least two years Your feng shui consultant will show you the possibilities to strengthen the right corners and how to remedy a missing corner.

The Flying Stars in Feng Shui Our human life always has good times and bad times. Our world is dual. There is always sun and rain in cycles as within the nature. Therefore the flying stars are called flying because they change their position with the time. As the season in the garden changes, so our environment changes continuously. Do we build a house or a business today we can use the knowledge of feng shui and of the flying stars to position the house in exact one of some good directions, that the energies of the flying stars are optimized.

This information is included in the knowledge of the flying stars - some kind of Chinese astrology. As the name says, the stars fly through the 8 baguas of the house and change our situation.

The flying stars are one of the most complex principles in Feng Shui and are not easy to interprete. A lot of experience and knowledge is necessary. Not seldom they were left away from Feng Shui consultants or treated as option. We have the opinion, the flying stars are very important and belong to a complete Feng Shui consultation. When we consult an existing house we tell you in which rooms you put special colors, forms or material that the energies of the flying stars feng shui optimizes your health or wealth. When you build a new house we find out which is the best direction for your house to optimize it to all levels of the compass feng shui or the flying stars and the environment. This often needs some time to experiment the best position for the new house or business.

The 5 Elements Im Feng Shui the 5 elements play a very important role. The 5 elements have transformation phases which can be handled by 4 important cycles.

the supporting cycle arrows clockwise Wood feeds fire (fire burns wood) Fire feeds earth (ash becomes earth) Earth feeds metal (earth keeps recources) Metal feeds water (dishes keep water) Water feeds wood (Plants need water) This supporting cycle is also called mother-child-cycle. The mother nourishes the kid while the child weakens or sometimes nerves the mother. The revers supporting cycle is called reducing cycle. The control cycle, arrows inside the 5 elements Wood breaks open the earth (f.e. the big roots) Earth drys water Water erases fire

Fire melts metal Metal cuts wood The control cycle is also called Cycle of demolition. Always many of the corresponding element is needed. Little water will not erase fire and a candle will not melt metal. The reverse control cycle hurts the corresponding element. The saw gets blunt, while cutting wood. Apropos, each person gots at his birth all 5 elements with a special combination. The element which is active at his birthday is called the element of the year. There are also elements of the month, the day and the hour. With the exact time and place you can calculate the 4 elements called 4 pillars which decide astrologically the persons destiny. Another element is called the personnal element of the trigram of Feng Shui. This can also be calculated prom the day of birth. This element of the trigram is called Kua number.

The School of Forms in Feng Shui The school of forms refers to the near and far environment of the house. The 4 directions are called by animals. The 4 animals are the Phoenix, the Turtle, the Tiger and the Dragon. The compass directions are not applicable here.

In front is the Phoenix. Most Feng Shui consultants refer to "in front" there where is the main entrance. But this is not always so. Therefore sometimes it is terrible difficult to find out where is in front of the house and where is the back. It is very important to define the area "in front" individually and exact to the forms within the environment. If the wrong decision was made, mostly all further calculations may be useless. In front may be either: at the main entrance at the best and widest view (Ming Tang) at the most aktive yang area at the opposite of the only wall without windows according to the distribution of the rooms You can imagine an environment like a horseshoe and there where is the open side, there is the phoenix. All the 3 other sides give good protection to the house. When standing at the front and viewing in front, an angle of 180 degrees should be visible. No walls, garages or other obstacles should block the good view.

The turtle symbolizes the good backup in form of a mountain or better a smooth hill. The turtle is alway opposite of the phoenix. Each house should have a good backup and be protected from the back. It is no need that a real mountaion is there, it can also be another house, a wall, some bushes or trees. The tiger is right if you look out of your front side. It is the yin side or the female side of the house and stands for the wifes living in the house. In a house with an optimized tiger side all female persons in the house enjoy good luck (and revers). The dragon is left. It is the yang part and the male side. The highest point around the house should be at the back side, the turtle. The next one is a long dragon and the tiger is the third one in height. The phoenix should not be blocked by a mountain, a wall or any obstacle and should be grant a wide view to the whole front area. There are always some exceptional cases, where in front also some hills may be of advantage. A good feng shui consultant will give you the best advice. Normally water in the front area is fortunate, but the level of the flying stars should be observed, too.

Yin and Yang The earth is a planet of the duality. that means there is nothing absolute. All has two poles, two directions or two sides. Yin and Yang is one part each of universal contraries and has much to do with duality. Here some examples... Yin earth night female cold round soft winter inside mother below far valley space minus sleep recover sole

Yang Yin Yang heaven dark light day moon sun male stillness activity warm black white angular sinuous straight hard wet dry summer heavy light outside quiet loud father water fire above back in front narrow thin thick peak take give time be become plus static dynamic awaken feet head work unconscious aware mind unbiased biased

The Yin-Yang-sign is the most important symbol of the Daoism, the doctrine of Lao-Tse (about 604 a.d). The Yin Yang Symbol is also called Taj-Ji. Its shape is a circle which contents two in one another moving shapes, light and dark. Each one keeps the seed of its contrary designed by a small spot.

Yin and Yang symbolize the duality on earth. The Yin and Yang principle says that all acts of coming into view by its polarity. From Yin and Yang came the elements, the trigrams and the ten thousand things In the signs of I-ging the long line means Yang and the two short lines mean Yin. The duality of Yin and Yang describes the principle through which the world will be sophisticated. Without dark night there were no light day. Before the absolute Yin or emptiness and the arising or joining else Yang performs a transformation, a process or movement. This process utters by cycles and the continuous change of Yin and Yang. Within the changes of day and night or within the seasons you can observe these cycles. Exist the forces in balance so harmony dominates. one of the aims in Feng Shui is to create this harmony. It applies by colors, material, forms, it means all what exists around the human beings need to be brought in a balanced relation. This is called dynamically balance. A absolute equal distribution of weight would be lack of movement which means death. A minimal overweight of one aspect will bring movement and with it life, progress or growth. Yin and Yang always has to be regarded in relation to each another and not absolutely. The water of a still sea is regarded as Yin. When stormy weather comes up and the waves move high and foaming it becomes Yang.

This animation belows shows the North, South, East and West and the position of the 5 elements (Metal, Wood, Water, Fire and Earth) in a Luo pan. Elements that are directly opposite one another are known as Xiang Chong Xiang Ke, which means there is a clash. The Earthly branches (di zhi) ring refers to the Zodiac Signs, Chinese Horoscopes, the 24 Stars in the Sky, mountains, directions or shens. The following summarises the clashing earthly branches (di zhi). Animal Clash Animal 1) rat (zi) ---horse (wu) 2) cow (chou) --goat (wei) 3) tiger (yin) --monkey (shen) 4) rabbit (mao) --chicken (you) 5) dragon (chen) --- dog (xu) 6) snake (si) --- pig (hai)

Click here for enlarged picture. (As the picture is very large, it may take some time to download, you may also click here for another Luo pan that illustrates the directions and the elements).

The Layers in the Luo Pan Master Huang has taught us how to interpret the different layers of rings in his Luo pan. for the layout of the Luo pan. He was also helpful in providing us some of his notes for references.

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- Zodiac Signs and Chinese Horoscopes Ring (Earthly Branches, di zhi) The following lists the different branches and their corresponding Time of birth: Rat (Zi) ----> 11pm - 1am Cow (chou) > 1am - 3am Tiger (yin) --> 3am - 5am Rabbit (mao)>5am - 7am Dragon (chen)>7am - 9am Snake (si)---> 9am - 11am Horse (wu) -> 11am - 1pm Goat (wei) --> 1pm - 3pm Monkey (shen)>3pm - 5pm Chicken (you)->5pm - 7pm Dog (xu) ----> 7pm - 9pm Pig (hai) ----->9pm - 11pm The following lists the different branches and their corresponding Zodiac signs: Rat (Zi) ----> Aquarius Cow (chou) > Capricorn Tiger (yin) --> Sagittarius

This animation shows the 9 stars of the Luo pan. It is known as in the legend of yellow river turtle creating the lo shu diagram. The 9 stars are : 1st star - hungry wolf - trigram thunder 2nd star - tian yi - heavenly doctor - trigram mountain 3rd star - - longevity- trigram heaven 4th star 6 curses or 6 sha - trigram water 5th star - disaster- trigram earth 6th star- destroyers of armies, end of life - trigram lake 7th Star - 5 ghosts - trigram fire 8th star - fu wei - trigram wind

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Evaluation of Wong Lai Kuan's house After reading through some feng shui books and attending a few lessons from Master Huang, we decided to apply our feng shui knowledge learned by evaluating the feng shui in one of our house. Considering ourselves as feng shui amateurs, we used a normal western compass to evaluate the feng shui of my house. The feng shui of a house is dependent on the date of birth (Eight characters) of the people living in it. As everyone living in the house has a different date of birth, it is impossible to evaluate the feng shui of a house to satisfy everyone. Therefore the common practice is to evaluate the feng shui of the house base on the breadwinner of the family. In this case, We will evaluate my house based on my Father's date of birth. After some calculation with my father's eight characters by Master Huang (as we are not skilled enough to make the calculation), we realized that my father's base element is Wood. Therefore in order to have good feng shui, the arrangement of the

furniture and coloring has to be beneficial for the Wood base element. The Wood 'Zhuo' direction (lucky direction) is East, and (unlucky) direction is West. Basic color of wood is green, and lucky number is 3, 4. Since Fire element is produced by wood, certain aspects of Feng Shui that is beneficial for Fire also benefits Wood. Therefore, South is the secondary lucky direction for wood. Holding a compass, we stood in the middle of the house and identified the East, South, West and North of the house. My Father's bedroom is situated in the North of the house. This direction does not have any negative effects on Wood. The East is where we had placed our Alter. This is beneficial as the lucky direction will magnify the beneficial effects of the Alter. The shoe rack is placed at a corner in the West. This is also suitable as shoe racks symbolises bad luck in feng shui and placing it in the unlucky direction of the house is suitable. Next we try to evaluate the kitchen. The fire stove faces the South. It is not very good to place there as the fire stove will 'burn' away the good effects that the South can bring to the family. Other than that, the fire stove is situated less than one meter from the basin. 'Water' from the basin will conflict with the 'Fire' of the stove, as these two elements do not mix in harmony. This will cause conflicts within the family. The toilet bowl faces the West. This will help to 'flush' away the bad luck of the West that it brings for Wood element. North direction in feng shui represents winter and cold, our refrigerator door faces the North, and the cold effect that it brings will promote harmony. The above evaluations are derived with the assistance of Master Huang. We are not able to do it individually, as we have not really learned the real feng shui skill of evaluating a house. As Master Huang says "feng shui is not a thing that you can learn in a short period of time. It requires long learning." What he has told us is only the basic stuff as he says it is impossible for us to know so much in a short time.

A brief layout of Lai Kuan's house References [1] Lo Pan Compass, http://www.fengshuiseminars.com/articles/lopan.html

The Enduring Fascination for Sigils

While reorganizing a closet that contained boxes of things I hadn’t touched in years, I came across some of my grandmother’s personal effects and found a trinket box with the above sigil painted underneath, on the bottom of the box. It’s a feng shui talisman of some sort, that much I know. According to my mother and those who are in the know, it’s “a spell.” Their words, not mine. A blessing spell meant to guard and protect.

The left-most column of text calls upon the guardians of the four cardinal directions, which in feng shui theory are the Red Phoenix in the South, the Black Tortoise in the North, the Blue Dragon in the East, and the White Tiger in the West.

The right-most column of text calls upon the spirit guardians of the five relative directions, or Up, Down, Left, Right, and Center.

The center column is about the founder of the Ba Gua, or eight trigrams, and calling upon that energetic legacy for protection. I might liken that to praying to a venerated saint and hoping that the saint will come and bail you out of trouble. Meanwhile the guardians of the four cardinal directions are about the universal, collective Qi energy while the guardians of the five relative directions are about the personal Qi, like a call for summoning up your own inner strength. Then the characters inscribed in the circles with the little squares at the center are just various characters for good luck and fortune, like happiness, prosperity, yada yada.

The square within the circle is symbolic of the harmony between heaven and earth. It’s basically a pictorial expression of “heaven is on my side.” The diamond thing forming the four points are representative of the four gates of…something. It’s a mandala thing.

The chain of lemniscates or infinity symbols reinforce the intensity of power or the efficacy of the spell. It’s the insurance policy. I suppose it’s like adding a string of exclamation marks behind a statement to show you really mean what you’re saying!!!!!!!!!!!!!! Then you have the overall form or structure of the painted sigil, which is meant to represent a bell or wind chime, which is superstitiously believed to ward off evil spirits. Allegedly, evil spirits are afraid of the sound of bells, which is a pretty interesting belief if you consider the cross-cultural employ of bells in religious services. A less abracadabra way of phrasing it (though no more scientific) is to say that the sound of bells or wind chimes can scatter malignant energies or bad Qi. The discovery of this sigil among my grandmother’s personal effects coincides quite synchronously with recent personal research on sigil crafting. In certain Western esoteric traditions, a pictorial symbol is rendered from the letters of a sentence that expresses the sigil creator’s wish, will, or intent. Some then remove repeating letters from that sentence, and some will go on to also remove the vowels (they’ll disenvowel the sentence… ha.. ha.. sigh, sorry. corny humor. now you know I’m a nerd), but ultimately all will then take the distilled lot of letters and use them to draw a symbol. That symbol is a sigil, which is meant to help along that wish, will, or intent into manifestation. Basically, it’s a spell.

Sigils are like mystical logos. They’re emblems made to recognize or acknowledge the identity of something, much like a logo, except what a sigil acknowledges isn’t a company, but rather an intent or wish. Anyone can design a logo and anyone can craft a sigil, though there will be the erilaz among us, the modern day equivalent to the Iron Age rune masters. I’ve heard that in the Western esoteric tradition, when a sigil is crafted from a language with an alphabet, you write out the sentence as an affirmation, knock out the repeat letters and heck, maybe throw out the vowels too while you’re at it (disenvowel!), and then with the remaining letters, artistically style it into a symbol, which becomes the sigil. The sigil represents your specific intent, as expressed by the affirmation, and like a spell, through visualization psychology will help manifest that intent.

That method may not work so well with a language like Chinese. In Chinese, I use the Lo Shu square as a grid for drawing the sigil. The sentence is written out just as it is in the Western esoteric tradition, except for each character, the number of strokes is determined and take the theosophic reductions of those numbers, i.e., keep summing up the digits of the sum until you get a number 1 through 9. Each character in the sentence therefore corresponds to a number 1 through 9. Then

plot those numbers in the order the corresponding characters appear in the sentence into the Lo Shu square. A pretty hideous looking sigil is thus formed. I just made up this so-called Chinese method, by the way. After reading about sigil crafting in the Western esoteric tradition, I wondered about how I might craft sigils from sentences written in Chinese and came up with that. As I said, it’s pretty hard to craft swanky sigils with that Lo Shu square grid. That’s probably why the Chinese go with the elaborate red sigil things.

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