!Tao Longevity by Huai Chin Nan OCR

Master Huai Chin Nan

Д1m b -& o h y 'C-i’AnsformAtion An original discussion about meditation and the cultivation of Tao

Translated by

Wen Kuan Chu, Ph.D From the original Chinese by

Huai-Chin Nan Edited by

Karen Allen, Ph.D.

®

W e is e rB q o k s Boston, MA/York Beach, M E

First pu blished in 1 9 8 4 by R e d W h ec l/ W e is c r. i.i.c Y o rk B e a c l i . MH W ith o f f i c e s at 3 6 8 C o n g r e s s Stre cl B o s t o n , M A 0 2 2 10 i n n r . I'i'ilw '/)3

T h e p r o c e s s e s and r e a c t i o n s o f o p e n in g t h e Ch'i M a i are d if f e r e n t f o r d i f f e r e n t people, d ep en d in g u p o n s e x and a ge and th e s t r e n g t h s and w e a k n e s s e s in t h e body. F u r t h e r , d if f e r e n t people will e x p e r i e n c e d if f e r e n t fe e lin g s in this p ro ce s s due to d if f e r e n c e s in th e i r in te llig e n c e and s ta te o f m ind. H o w e v e r , th e principles and p r o c e s s e s d escrib e d a b ov e a re g e n e r a l e n o u g h to apply to ju s t a b o u t e v e r y o n e . In ad dition to t h e Tu M a i and Jen M a i o f T a o i s m , e s o te r ic B u d d h is m and Indian y o g a also e m p h a s iz e th e im p o r t a n c e o f ch'i r o u te s . H o w e v e r , th e l a t t e r e m p h a s i z e t h e t h r e e M a i and fo u r ch a k ra s o r th e t h r e e M a i and s e v e n ch a k ra s , w h ic h are very d if f e r e n t f r o m t h e e ig h t e x t r a m e rid ia n s o f T a o i s m . T h e r e h a v e a ris e n a r g u m e n t s , r e f u t a t i o n s and f l a t-o u t c o n t r a d ic ti o n s b e tw e e n t h o s e w h o p ra ctice T a o i s m , e s o te r ic B u d d h is m and yoga. T h e key p o in t h e re is t h a t t h e s e people h a v e n o t t h o u g h t deeply e n o u g h to c o m p r e h e n d all sides o f th e dispute. W h e t h e r a p e rs o n is s tu d y in g T a o i s m , e s o te r ic B u d ­ d h is m o r y og a, h e shou ld u n d e r s ta n d t h a t t h e on ly w ay to c o n f ir m t h e s e t e a c h in g s is to s u p p o s e th a t t h e m in d and body are to o ls fo r e x p e r i m e n t i n g w ith th e s e m e t h o d s and p ro ving claim s o f a c h i e v e m e n t . T h e r e is n o o t h e r way. S i n c e w e are e m p lo y in g t h e m ind and body in p rac tic e , is it po ssible, b e c a u s e o f o u r u s e o f t h e s e d i f f e r e n t m e th o d s , to r e a r r a n g e t h e p o sitio n s o f th e v is c e r a , n e r v e s and s k e l e to n in to v a r io u s f o r m s ? O f c o u r s e n o t! T h e r e a re n o t c o n c r e t e fa cts w h ic h p r o v e t h a t t h e r e a re a ctu a l d if fe r e n c e s b e t w e e n t h e s e d i f f e r e n t s choo ls. H o w e v e r , t h e th e o r y a p e r s o n a cce p ts tend s to i n f l u e n c e his o r h e r c o n c e p t s and fe e lin g s and pro d u ces c o r r e s p o n d in g h a llu c in a tio n s. I f o n e in sists t h a t t h e r e are real d if fe r e n c e s , th is is b e c a u s e h e a tte n d s to c e r ta i n fe e lin g s and e m p h a s iz e s p a rtic u la r c o n c e p t s , b u t this d oes n o t m e a n th a t o n e 's m in d and body can actu a lly be a rra n g e d in v a r io u s fo rm s .

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THE N A T U R E AND R E A C T IO N S O F CH'I

15_______________ C h’i Channels from Taoism and Buddhism In T a o i s m , ch'i M a i w as firs t d is c u ss e d by C h u a n g T z e in th e c h a p t e r o f o n e o f his b ook s e n title d , Nourishment of Life. In this c h a p t e r he r e c o m m e n d s " f o l lo w in g t h e Tu M a i as a m e r i d i a n " and claim s t h a t all ch'i c h a n n e ls m e e t at t h e to p o f t h e head. E v e r sin ce, Tu M a i and Jen M a i h a v e b e e n b elieved to be i m p o r t a n t fo r th e c u ltiv a tio n o f m e d ita tio n . F i g u r e s 1 5 . 2 t h r o u g h 1 5 .9 i llu s tra te t h e v a r io u s c h a n n e ls and s h o w h o w th e e n e r g y co u rs e s t h r o u g h th e body. T h e s e fig u r e s a r e s h o w n on p ag e s 6 6 t h r o u g h 72. In addition to Jen and Tu M a i as th e m a in ch'i c h a n n e l s , th e e ig h t e x t r a m e rid ia n s are c e n t r a l t o t h e s y s t e m o f ch'i r o u te s . H o w e v e r , T i b e t a n e s o t e r ic te a c h i n g s t h a t w e r e d eriv ed fr o m t h e a n c i e n t I n d ia n tra d itio n are e n ti r e l y d i f f e r e n t f r o m T a o i s t m e th o d s o f c u ltiv a tio n . It is a s s u m e d t h a t t h e r e a re t h r e e M a i or ch'i c h a n n e l s and s e v e n c h a k ra s in t h e h u m a n body; t h e le ft M ai, rig h t M a i and middle o r c e n t r a l M ai. T h e s e v e n ch a k ra s m e n t i o n e d by e s o t e r ic T i b e t a n te a c h i n g s are, b e g i n n i n g fr o m th e b o t t o m , th e r o o t ch ak ra , t h e n a v el c h a k ra , t h e h e a r t ch a k ra , th e t h r o a t c h a k r a , t h e b ro w c h a k r a , t h e c r o w n c h a k ra , and, ab o v e t h e head , t h e s a c re d c h a k r a . (S e e Fig. 1 5 .1 .) T h e t h e o r y o f ch'i M a i in e s o t e r ic B u d d h is m and y og a co v er s t h e f u n c t i o n s o f t h e ch’i of five elements and t h e Buddha of five directions, w h ic h inclu des a s c e n d in g ch'i, d e s c e n d in g ch'i, v e n ­ t r i c l e - c e n t r a l m o v i n g ch'i, left la tera lly m o v i n g ch'i, a n d rig h t laterally m o v in g ch'i. B e f o r e t h e W e i and C h i n d y n a s tie s , th e T a o i s t s e m p h a s iz e d t h e im p o r t a n c e o f t h e s e five e l e m e n t s and t h e ch'i o f five colors. T h e y e m p lo y e d t e r m s s u c h as red sparrow to in d ic a te t h e f r o n t, black turtle to r e f e r to t h e back, and blue dragon and white tiger to d e s ig n a te t h e left and rig h t sides, re s p ectiv ely . T h e s e t e r m s r e f e r to t h e ch ’i o f five e le m e n ts . S i n c e t h e S u n g d y n a s ty , th e

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THE N A T U RE A N D R E A C T IO N S O F CH'I

Figure 15.2

Tu Mai, The Governing Vessel The Tu Mai starts in the pelvic cavity, passing through the tip of the coccyx and ascends up the middle of the spinal column (1). It moves up the back, communicating with the kidney in the lumbar region (2) and continues up the spine (3). It passes through a point that is level with the top of the ears (4) and reaches the top of the head (5). From here, it descends downward in the middle of the forehead (6), moves toward the tip of the nose (7), and ends below the septum under the upper lip (8).

Ch'i Channels from Taoism and Buddhism

The Jen Mai originates in the perineum (1), and moves across the pubic region (2), ascending upward along the midline of the abdomen and chest (3). It then moves upward across the sternum, rushing to a point above the th ro a t (4). From here it ascends to a point just below the lower lip (5) and flows around the mouth (6) before terminating at a point in the center of the gums just under the upper lip (7).

Figure 15.3

Jen Mai, The Vessel of Conception

67

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THE N A T U R E AND R E A C T IO N S OF CH'I

Figure 15.4 Ch’ong Mai This channel originates in the pelvic cavity and descends to the perineum, where it divides (1). A superficial branch ascends along the vertebral column (2). The main channel runs up the inside of the abdomen (3). It is dispersed in the chest (4), but then rushes up to meet the throat and encircle the lips (5).

Figure 15.5

Tai Mai This channel girds the waist at the level of the 14th vertebra in the spine, as well as the umbilicus in the front of the body. Tai means belt, and this channel follows a course that encircles the waist, binding up the Yin and Yang channels.

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THE N A T U RE AND R E A C T IO N S O F CH'I

Figure 15.7

Yin Ch’iao Mai This channel originates at a point below the internal malleolus (1) and moves around the inside of the ankle, to a point at the bottom of the leg (2). It ascends along the inside of the leg and the inner thigh (3) and traces a path be­ tween the genitals and the breast (4). It then courses inward toward the throat (5) and runs across the cheek bone before it reaches the inner edge of the eye (6).

Figure 15.9

Yin Wei Mai This chan nel originates about five inches above the malleolus on the inside of the ankle (1), a n d ascends along the inside of the thigh to a point in the lower abdomen (2). It runs along the abdomen and crosses the right half of the chest before slanting inward to cross the upper chest, mov­ ing at a diagonal to reach the edge of the laryngeal prom inence (3). It finally moves across the chin and cheekbone and ascends toward the forehead (4).

What is Middle Mai?

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T a o i s t s h a v e b a sed t h e i r t h e o r i e s o f c u ltiv a tio n o n Jen M ai, Tu M a i and t h e e ig h t e x t r a m e rid ia n s . T h e y h a v e also e m p h a s iz ed t h e i m p o r t a n c e o f t h e f u n c t i o n s o f t h e le ft and rig h t, o r blue dragon and white tiger, ch'i ch a n n e ls . If o n e a c c u m u la te s and u n ite s th e s u p e r i o r v ie w s o f ea ch s c h o o l t h r o u g h broad s tu d y , c a r e fu l e x a m i n a t i o n , deep t h o u g h t and clear u n d e r s ta n d in g , h e will k n o w th a t a f t e r s o m e o n e actu a lly o p e n s t h e Jen M a i and Tu M a i in t h e c o u r s e o f a d v a n c e m e n t t h r o u g h m e d ita t io n , h e will n a tu r a lly d is co v e r t h e im p o r t a n c e o f t h e left and rig h t M a i and th e m iddle o r c e n tr a l M ai. I f o n e d oes n o t actu ally o p en th e left and r ig h t M a i and t h e m iddle M a i, t h e n it will be ab so lu te ly im p o ssib le f o r h im to e n t e r i n to g e n u i n e samadhi, o r e x p e r i e n c e th e c o n d e n s in g o f shen and a c c u m u l a ti o n o f ch'i and t h e cu ltiv a tio n o f ch'i to t r a n s m u t e it in to shen to e n t e r th e s t a t e o f T a o i s m r e f e r r e d to as heaven inside heaven. In o t h e r w o rd s , a f t e r t h e Jen M a i is o p e n e d up, t h e left and r i g h t M a i o f e s o te r ic B u d d h is m and y o g a will n a tu ra lly o p en and, c o n s e q u e n tl y , t h e ch'i can c ircu la te w i t h o u t o b s t r u c ­ tion. A t th is s ta g e o n e b eg in s to e n t e r t h e T a o and m o v e s b e y o n d t h e p ra ctice o f t h e t e c h n i q u e s o f m e d it a t io n alone. O n e will also b eg in to see s o m e h o p e o f o p e n in g t h e m id dle o r c e n tr a l M ai, w h ic h re m a in s .

___________________ 16 W hat is M iddle Mai? T h e n a t u r e o f t h e middle, o r c e n tr a l, M a i is a v e ry i n t e r e s t i n g pro b lem . B o t h a d h e r e n t s o f T a o i s m and e s o te r ic B u d d h is m w o n d e r w h e t h e r t h e m iddle M a i has sh a p e o r is s h a p e le s s and w h e t h e r t h e m iddle M a i is ac tu a lly Tu M a i or Jen

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THE N A T U RE A ND R E A C T IO N S OF CH'I

M ai. S o m e p e op le believe t h a t on ly th o s e w h o p ra c tic e e s o te r ic B u d d h is m a ctu ally u n d e r s ta n d m id dle M ai. T h e y b elie v e th a t th e a n c i e n t T a o i s t s did n o t k n o w o f th e e x i s t e n c e o f t h e middle M a i and t h e r e f o r e th in k t h a t th e T a o i s t m e th o d s o f p ra c tic e are im p e rfe c t. T h e s e a r g u m e n t s o v e r t h e m iddle M a i w e r e c a u se d by a m i s u n d e r s ta n d in g . It is t r u e t h a t T a o i s t b ook s a p p e a rin g d u ring and a f t e r t h e S u n g d y n a s ty failed to m e n t i o n t h e m iddle Mai. H o w e v e r , th e Huang Ti Nei Ching, o r th e Yellow Emperor's Classic of Internal Medicine, and t h e Huang Ting Nei Chin Ching, o r Yellow Y ard Inner View Sutra, o f a n c ie n t T a o i s m do include d is c u s s io n s o f this s u b je ct. In t h e Nei Ching, t h e t h e o r y o f middle M a i ( + / к ) w as p re s e n te d . H o w e v e r , it w a s called Ch'ong M a i ( - t i ; /ук. ). T h e Huang Ting Nei Chin Ching p re s u p p o s e s t h e i m p o r ta n c e o f t h e c e n tra l, or middle palace; it ju s t does n o t e m p h a s i z e th e c e n t r a l M a i th e w a y e s o te r ic B u d d h is m and y o g a do. A f t e r o n e u n d e r s ta n d s th is c o n c e p t and t h e n s tu d ies th e m a i n s t r e a m o f T a o i s m in tra d itio n a l C h i n e s e c u ltu r e , it is ob v iou s t h a t t h e Tu M a i and t h e Jen M a i are n o t c o n s id e re d to be t h e m iddle M a i. T h e r e f o r e , t h e e x i s t e n c e o f t h e m iddle M a i need n o t be d e fen d e d . T h e T a o i s t s u t r a s and b ook s t h a t appeared d u rin g t h e S u n g d y n a s ty and t h e r e a f t e r s e e m b iased and m ay m e r e ly r e p r e s e n t th e ideas o f t h e i r a u t h o r s . T h e r e f o r e , th e y do n o t d e s crib e t h e e n tir e s p e c t r u m o f m a i n s t r e a m T a o i s m . T h i s f a c t s h o u ld n o t be m is u n d e r s to o d . I f a p e r s o n h a s n o t a tta in e d t h e ac tu a l s t a t e o f " T h e middle p a lace ch'i w h ic h r e s u l t s in peace and h a r m o n y " and th e s t a t e k n o w n as " W h e n t h e m iddle ch'i is h a r m o n i z e d , ch'i is sta b ilize d n a tu r a lly and shen will be c o n ­ d en sed in t h e r ig h t place. B e a u t y is w i th i n and flo w s to th e li m b s , " 9 t h e n h e will be e n g a g e d in e m p ty ta lk w h e n h e claim s to h a v e o p e n e d t h e e ight e x t r a m e rid ia n s m e n t i o n e d by T a o i s ts . O t h e r w i s e , o n e c a n n o t u n d e r s t a n d t h e actu al p h e n o m e n o n o f o p e n in g t h e middle M ai. If a p e r s o n o p en s t h e e ig h t e x t r a m e rid ia n s , t h e n h e will h a v e a tta i n e d t h e s t a t e C h u a n g T z e d es crib e d as, " N o fe e lin g s

9T h i s is a r e f e r e n c e t o H e x a g r a m # 2 o f I Ch ing. T h e l i n e s o f t h e t e x t a r e in te rp re ted fro m th e stand p oint o f m ed itation.

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p h e n o m e n a h a v e bee n d escrib e d in p re v io u s c h a p t e r s . H o w e v e r , th e p h y sio lo g ic al r e a c tio n s o f t h e ch'i M a i are n o t alw ays th e s a m e f o r e v e r y o n e w h o p ra c tic e s m e d ita tio n . W h y do d if fe r e n t people w i t h s im ilar h u m a n bodies h av e v a r io u s r e a c t i o n s ? Is it b e c a u s e d if f e r e n t m e d it a t io n te c h n iq u e s and m e t h o d s r e s u lt in d issim ila r e f f e c t s and r e a c t i o n s in th e ch'i? T h i s c a n be explained in tw o w ay s. F irs t, t h e r e a c tio n s o f ch'i a r e s u c h t h a t it a lw a y s fo llow s Jen and Tu M a i s te p by step. T h e r e is no o t h e r r o u t e f r o m th e v ie w p o in t o f m e d ita t io n and c u ltiv a tio n o f T a o . S e c o n d , t h e r e are d if f e r e n c e s in ch'i M a i and its p h y s io lo g ic ­ al e f f e c t s w h ic h depend u p o n s u c h f a c to r s as bodily s t r e n g t h , h e a lt h , ag e and sex. D i f f e r e n t te c h n i q u e s and m e d ita t io n m e t h o d s can p ro d u ce d if f e r e n t r e a c tio n s , b u t th is is n o t th e m a j o r r e a s o n fo r d issim ilar r e a c tio n s in individuals and is m e r e ly a p artial e x p la n a tio n . M a n y w h o p ra ctice m e d ita t io n e x p e r i e n c e v i b r a t io n s o f th e body. T h i s i n n e r v ib r a tio n o f t e n b e c o m e s an e x t e r n a l ju m p in g o f t h e e n t i r e body and all its lim bs, in w h ic h ca s e a p e r s o n m i g h t a s s u m e d i f f e r e n t m o v e m e n t s and p o s t u r e s s im ila r to th o s e e m p lo y e d in y o g a and T a i C h i C h u a n . T h o s e w h o are fo n d o f m y s tic is m m ay c o n s id e r th is to be s o m e t h i n g w o n d e r f u lly m y stical. In t h e past s o m e individuals specialized in t h e p ra ctic e o f d iv ine b o x in g , w h ic h o r ig in a te d b e ca u se o f t h e o c c u r r e n c e o f this p h e n o m e n o n in m e d ita t io n . P r a c t i t i o n e r s o f div ine b o x in g and people w h o p rac tic e " t u m b l i n g clou d ," b o t h o f w h ic h w e r e in itia te d f r o m this p h e n o m e n o n , o f t e n e x p e r i e n c e h a r m f u l e f f e c t s and c o n s e q u e n c e s . Is th is p h e n o m e n o n m y s tic a l? N o t at all. It is h a lf ph y sio lo g ica l and h a lf p sy ch olog ica l. E v e n t h e p h y sio lo g ica l h a lf o f th is r e a c ti o n s e e m s to be ca u se d by s e l f - s u g g e s t i o n . N e r v o u s te n s io n is o f t e n ca u se d w h e n a p e r s o n p u sh e s h i m s e l f to o hard. T h i s te n s io n is re fle c t e d in t h e s u b c o n s c i o u s m in d w h ic h , in tu r n , c a u se s th e initial tr e m b li n g o f n e r v e s and m u s cle s . T h e s e s u b c o n s c i o u s h in ts s u b s e q u e n t l y e n t e r n a tu ra lly i n to c o n s c i o u s ­ n e s s w h ic h t h e n e n h a n c e s t h e v i b r a tio n s and tr e m b lin g . T h r o u g h t h e s e s u b c o n s c io u s s e l f - s u g g e s t i o n s a p e r s o n o f t e n

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18___________________ W hat Happens After C h ’i Channels Open? B y fo llo w in g th e usu al p rinciples o f m e d ita t io n , th e Great Circulation of Heaven and Small Circulation of Heaven d escribed in T a o i s m will re g u la rly o c c u r if o n e ca n o p en up t h e Jen and Tu M ai. W h a t a b o u t th e t h r e e ch'i c h a n n e l s and s e v e n ch a k ra s o f e s o te r ic B u d d h is m ? W h a t h a p p e n s w h e n t h e y a r e all op en and o n e is w i t h i n th e scope o f t h e c u ltiv a tio n o f T a o ? T h i s is a v e ry i m p o r t a n t q u e s tio n . T h e o p e n i n g o f t h e Jen and Tu M a i and th e r o t a t i o n o f t h e riv e r c h a r i o t a r e believed , by t h e T a o i s t s w h o p ra c tice to b e c o m e i m m o r t a ls , to be t h e h i g h e s t s ecr et. P e o p le o f t e n b elieve t h a t th e r o t a t io n o f t h e riv e r c h a r io t is a l l- i m p o r t a n t and fail to a s k t h e m a in q u e s tio n , w h ic h is h o w lon g sh o u ld t h e ch'i be r o t a t e d . O n e sh ou ld be a w a r e th a t th e r o t a t i o n o f t h e riv e r c h a r i o t a n d t h e o p e n in g o f t h e e ig h t e x t r a m e rid ia n s a re n o t th e u l t i m a t e a c h i e v e m e n t s in t h e c u ltiv a tio n o f T a o . S t r i c t l y sp e ak in g , t h e r o t a t i o n o f t h e r iv e r c h a r i o t and cir c u la tio n o f ch'i in t h e e ig h t e x t r a m e rid ia n s a r e good fo r h e a lt h and r e ju v e n a t i o n , b u t t h e y a re m e r e ly th e g r o u n d w o r k fo r t h e cu ltiv a tio n and a c h i e v e m e n t o f T a o . A f t e r t h e riv e r c h a r i o t b eg in s to r o t a t e and ch'i circ u la te s in th e e ig h t e x t r a m e rid ia n s f o r a c e r ta in tim e , at an o p tim u m s ta g e ch'i will a u t o m a tic a lly c e a se to r o ta te . T h e ch'i does n o t r o t a t e b e c a u s e o f its fu lln e ss. T h e body will g rad ually feel lig ht, clear, w a r m and s o ft and o n e will r e a c h t h e s t a t e o f " f o r g e t t i n g th e body and e m p tin e s s o f s e lf." O n l y at this tim e will o n e sud d en ly i n t r o s p e c t and r e c o g n i z e t h e r o u n d n e s s and illu m in a tio n o f t h e orig in o f n a t u r e and life. O n e c an a ctu ally s e p a r a te f r o m and u n ite w ith t h e l a t e r h e a v e n body, w h ic h ha s sh a p e and fo r m , and t h e n c o m b in e th is orig ina l n a t u r e o n c e ag ain w i t h th is l a t e r h e a v e n body (or furnace), and m ind (or cauldron) to c o n t i n u e cu ltiv atio n . In th is w a y o n e can e i t h e r s e p a r a t e o r u n ite w i t h th is body and

What Happens After Ch'i Channels Open?

7l>

m ind and th u s build a solid fo u n d a ti o n fo r t h e cu ltiv a tio n o f T a o . A t th is s ta g e o n e ca n g e n u i n e ly claim t o h a v e t h e initial fruit. T h e s ta g e and s it u a t i o n a f t e r th e r o t a t i o n o f t h e riv e r c h a r i o t and circ u la tio n o f ch'i w a s b elieved to h a v e b e e n a m y s tica l and h e a v e n ly s e c r e t and th u s has n o t b e e n m e n tio n e d in T a o i s t b o o k s and s u tr a s . " T h e s ta r s o f t h e u n iv e r s e stop w h e e li n g , t h e s u n and m o o n a re u n ite d ," has b e e n u se d to d e s crib e t h e end o f ch'i’s r o t a t i o n and th e c la rity and e m p tin e s s o f m in d and body. In l a t e r ages s tu d e n t s failed t o u n d e r s ta n d t h e m e a n i n g o f th is and b e c a m e c o n f u s e d , n o t k n o w in g w h a t to believe. It s e e m s p a rad o x ical t h a t th e a n c i e n t s w h o had re a c h e d s o m e d e g r e e o f a c h i e v e m e n t w a n t e d to help o t h e r people and, at th e s a m e tim e , w a n t e d to k e ep e v e r y t h i n g a s e c r e t. T h e s e p a r a tio n and u n ific a tio n o f th e o r ig in a l n a t u r e and th e b od y h a s n o t b ee n explicitly d esc rib e d in T a o i s t books. A t m o s t , sim p le e x p r e s s io n s s u c h as " r e e n t e r t h e f u r n a c e and th e c a u ld r o n " o r " r e o r g a n i z e Ch'ien ( ^ = ) and K'un (= = )" w e r e e m p lo y e d as v a g u e im a g e s and allusions. O n c e again, th e typical e x c u s e w a s th a t m e n o f a c h i e v e m e n t fe a re d h e a v e n ly p u n is h ­ m e n t u p o n re v e a lin g t h e s e c r e t. B u t , h e a v e n ha s t h e v i r tu e o f h e lp in g life. E v e n if a p e r s o n is p u n is h e d by h e a v e n fo r c h e r i s h i n g and c u ltiv a tin g g o o d n e s s , h e sh o u ld still dare to help o t h e r s . O t h e r w i s e , isn 't a m a n m e r e ly s e lfis h ? V e r y fe w can a c h ie v e g e n u i n e r o t a t io n o f th e riv e r c h a r i o t and c ir c u la te ch'i a m o n g th e e ig h t e x t r a m e rid ia n s . E v e n f e w e r really u n d e r s ta n d th e s t a g e o f s e p a r a tio n and u n ific a tio n o f body, m in d and th e o r ig i n o f N a t u r e . T h e r e f o r e , e v e n if o n e s in c e r e ly w a n t s to te a c h th is, a s t u d e n t w i th t h e a bility to re ce iv e this s u p r e m e i n s t r u c t io n is ra re . A f t e r this s ta g e , a p e rs o n goe s b e y o n d e a r th l y th in g s and e n t e r s in to t h e m e ta p h y s ic a l realm . E v e n if a t e a c h e r w is h e d to d e s crib e this in detail, a s t u d e n t w ith th e w is d o m and e x p e r i e n c e to r e c e iv e t h e s e i n s t r u c t io n s b ey o n d th e r e a lm o f t h e h u m a n w o rld w o uld be e x ce p tio n a l.

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N A T U R E AND R E A C T IO N S O F CH'I

19_________ Motives for M editation M o s t people are m o tiv a te d to p ractice m e d it a t io n f o r t h r e e re a s o n s : re lig io u s e m o t i o n s , m y s tic a l e x p l o r a tio n s , and lon g life and g oo d h e a lth . All t h r e e o f t h e s e m o t iv a t io n s a re w i th i n th e re a lm o f m e d ita tio n . A p e r s o n is u s u ally in fl u e n c e d by th e ideas o f c u ltiv a tin g i m m o r ta li ty d e s c rib e d by T a o i s t s n o m a t t e r w h a t his o r h e r m a jo r m o tiv e m a y a ctu ally be. T h e m a j o r t e n e t o f T a o i s t i m m o r ta li ty is t h a t " t h e h u m a n body ha s th e m e d icin e to c u r e i t s e l f ." In th is c o n t e x t , m e d icin e does n o t r e f e r to m a te ria l m e d icin e alone. M a t e r i a l m e d ic in e is external golden Tan a cc o r d in g to th e t h e o r y o f im m o r ta li ty . Tan in d icate s s o m e t h i n g a p e r s o n m i g h t ta k e to b e c o m e an i m m o r ­ tal, and it is t r u e th a t e x t e r n a l g o ld en Tan m i g h t be a n e c e s s a r y aid to s o m e people at c e r ta i n s ta g e s o f d e v e l o p m e n t in m e d ita tio n . T a o i s m , h o w e v e r , e m p h a s i z e s th e c u ltiv a tio n o f internal golden Tan. I a m re m in d e d o f m a n y e m p e r o r s and ce le b r itie s d escrib e d in C h i n e s e h i s t o r y w h o w a n te d to b e c o m e im m o r ta ls . A n u m b e r o f t h e s e people t o o k e x t e r n a l m e d ic in e s w h ic h th e y believed w o u ld p r o m o t e lo n g e v i ty b u t w h ic h p o is o n e d t h e m instead . T h e Tan Sutras, w h ic h e x p l o r e th e m e t h o d s fo r a tta in in g i m m o r t a li t y , m e r e ly add to t h e c o n f u s i o n s in c e n o d e fin itio n o f Tan can be fo u n d in an y o f t h e m .

82

NAT URE AND R E A C T I O N S O F CH'I

leak in g o f Tan." T h e a s s u m p tio n is th a t no leak in g o f ching is th e basis fo r Sila. (In C h in e s e , s p e r m is o n e o f t h e m e a n i n g s o f ching, and Sila r e f e r s to s e x u a l c o n t in e n c e .) T h e k ey p o in t is u n d e r ­ s ta n d in g real ching and t h e re la t io n s h ip b e t w e e n s p e rm , eggs and ching in c o n n e c ti o n w ith t h e t r a n s m u t a t i o n o f ching in to ch'i.

Part III Cultivation of Ching, Ch’i and Shen

21 Timing and Stages of Cultivation S i n c e th e M i n g d y n a s ty , due to p r o m o t io n by th e W u Liu s ch oo l, t h e t h e o r y c o n c e r n i n g th e s e q u e n c e o f b e c o m in g an i m m o r t a l t h r o u g h t h e c u ltiv a tio n o f T a o has b e c o m e v e ry po p u la r. It c o r r e s p o n d s to t h e t h e o r y o f t h e t h r e e s ta g e s o f c u ltiv a tio n . It is said t h a t " B u ild in g up t h e fo u n d a ti o n in o n e h u n d r e d d a y s" is t h e p r e lim in a r y s t a g e r e q u ire d fo r t r a n s m u t a t i o n o f ching i n to ch'i, and t h a t " p r e g n a n c y f o r te n m o n t h s " is th e p r e lim in a r y s ta g e n e c e s s a r y f o r th e t r a n s m u a t i o n o f ch'i in to shen. " T o su ck le fo r t h r e e y e a r s " is t h e b e g i n n i n g o f th e t r a n s m u t a t i o n o f shen in to void o r e m p ti n e s s . Finally, " f a c in g th e wall f o r n i n e y e a r s " 10 is t h e la st s te p re q u i r e d f o r b re a k in g up th e e m p ty space. S o m e people co m p a r e th is t h e o r y w i t h t h e c u ltiv a tio n m e t h o d s o f e s o t e r ic B u d d h is m . P e rh a p s this is v e rifia b le . T h e s e q u e n c e s m e n t i o n e d a b o v e a r e s im ilar to t h o s e e x p e r i e n c e d by

10T h i s p h r a s e is f r o m t h e f i r s t Z e n p a t r i a r c h , B o d i - D h a r m a , w h o f a c e d t h e w a l l t o m e d i t a t e f o r n i n e y e a r s in t h e S h a u L i n te m p l e .

T h e Concept of C'hin^

»ну

Ching in Traditional Taoist Medical Arts T h o s e w h o p ra ctice m e d ita t io n fo r lo n g e v i ty and r e ju v e n a ­ tio n and t h o s e w h o p ra c tic e a n c ie n t C h i n e s e m edical arts c o n s i d e r ching, as it o c c u r s in t h e h u m a n body, t o b e t h e m o st e s s e n t i a l e le m e n t o f l i f e . 11 T h e T a o i s t m e t h o d s fo r im m o r ta lity s u p p o s e t h a t the transmutation of ching is t h e m a in cu ltiv atio n r o u t e . T h e f o r e f a t h e r o f C h i n e s e m ed ical t e x t s , The Yellow Emperor's Classic of Internal Medicine, su p p o s e s t h a t th e cu ltiv a tio n o f ching is t h e basic m e t h o d f o r " n o u r i s h i n g life and lo n g e v i ty " and " s t a y i n g a w a y f r o m illness and p r o lo n g in g l if e ." It says, " T w o s pirits roll o v e r e a c h o t h e r and m e r g e to f o r m shape. T h a t w h ic h is b o r n b e f o r e t h e b od y is called ching." F u r t h e r , t h e b ook s t a t e s t h a t " I f o n e d oes n o t s t o r e up ching in t h e w i n te r , o n e will be ill in t h e spring. If o n e d oe s n o t s t o r e up ching in t h e s u m m e r , o n e will h a v e a b o w e l d is o r d e r in t h e fa ll." T h i s i llu s tr a t e s th e i m p o r t a n c e o f ching f o r n o u r i s h in g life. T h i s c o n c e p t w a s d ev elo p e d f u r t h e r by t h e T a o i s t s in th e ir m e t h o d s f o r d ev eloping i m m o r ta li ty , w h ic h e m p h a s iz e d r e n e w ­ ing t h e b rain t h r o u g h r e t u r n i n g ching as t h e b asic r e q u i r e m e n t fo r a c h ie v in g lo n g e v ity and r e ju v e n a t i o n . T h e w a y s in w h ich o n e s h o u ld w o r k t o r e n e w t h e b rain t h r o u g h r e t u r n i n g ching and th e n a t u r e o f ching h a v e n e v e r b e e n clarified and t h e r e are n u m e r o u s th e o r ie s a b o u t this.

Ching in Modern Medical Science M o d e r n m edical th e o r ie s a b o u t e ja c u la tio n and s ex u al i n t e r c o u r s e are ju s t t h e o p p o s ite o f T a o i s t th e o r ie s . A cco rd in g to m o d e r n m edical sc ie n ce , a n o r m a l adult sh ou ld e ja c u la te at c e r ta i n in te rv a ls o f tim e, and it is believed to be h a r m f u l w h e n a m a n s u p p r e s s e s his sex u a l b e h a v io r and tries to r e fr a i n fro m e ja cu la tin g .

! 1 It is i m p o r t a n t t o r e m e m b e r t h a t sperm is o n e o f t h e m e a n i n g s o f ching.

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C U L T I V A T I O N OF CHI NG, CH'I A N D SHEN

T h e p r o d u c tio n o f s p e r m a n d eg g s in t h e body is a n a tu r a l p h e n o m e n o n . It is su p p osed t h a t if o n e b e lie v e s s u p p re s s in g e ja c u la tio n could p ossibly e n h a n c e h e a lt h and add to lo n g life, th is p e r s o n is s u f f e r i n g f r o m illusions a rising f r o m a n a b n o r m a l s e x u a l life and s t r a n g e m e n t a l s t a t e s . S u c h cla im s, it is believed, are m e r e ly i n n o c e n t lies. T h e s e th e o r ie s involve p h y s io lo g y , s e x u a l p s y ch o lo g y , n e u r o lo g y and b io c h e m is tr y b u t, a l t h o u g h t h e y g ive n u m e r o u s clues, t h e y lack final c o n c lu s io n s . H o w e v e r , it is b elie v e d to be im p o s s ib le t h a t a p u re and sim p le m a n m i g h t n e v e r e ja c u la te in his e n tir e life tim e o r could live a life t h a t is h e a l t h i e r and lo n g e r t h a n th a t o f m o s t o t h e r people. O n th e c o n t r a r y , people w h o r e f r a i n f r o m e ja c u la tin g are o f t e n m e la n c h o ly due t o a b n o r m a l s e x u a l and m e n t a l s ta te s and die o f c e r e b r a l ap o p le xy o r can c e r. T h e r e f o r e , f r o m th e v ie w p o in t o f m o d e r n m e d ical scie n ce , th e o r ie s t h a t a d v o c a te “ r e n e w i n g t h e b ra in t h r o u g h r e t u r n i n g ching so t h a t o n e can live l o n g e r " a n d th e " t r a n s m u t a t i o n o f ching in to ch'i" a r e s h e e r n o n s e n s e .

Side Door-Left Tao, or Heterodox Taoism In ad dition to m a i n s t r e a m T a o i s t m ed ical s cie n ce , t h e r e are s o m e s c h o o ls t h a t d iffe r f r o m t h e " c le a n c u ltiv a tio n s c h o o l," w h ic h r e q u i r e t h a t t h e r e be n o m e d ita t io n o n sex . T h e y re g a rd r e n e w i n g t h e b ra in t h r o u g h r e t u r n i n g ching a n d t r a n s m u t i n g ching in to ch'i as i n d e s tr u c ti b l e principles. Special, t h o u g h n o r m a l, t e c h n i q u e s o f s e x u a l i n t e r c o u r s e a re re q u i r e d so th a t o n e c an " r e t u r n ching" to r e n e w t h e b rain. T h e p h r a s e in th e I Ching c o m m e n t a r y , " O n e Yin and o n e Yang are called Tao" is applied h e r e , and its m e a n i n g is o f t e n s t r e t c h e d to i n flu e n c e people t h r o u g h fl o w e r y l a n g u a g e c o n c e r n i n g m e d it a t io n o n sex. D u r i n g th e T a n g d y n a s t y and sin ce, t h e r e h a v e b een m e th o d s o f a " l i v i n g - i n - f i r e - T a o i s t " f o r m e n w h o h a v e w ives. T a n t r i c m e t h o d s o f sex u a l m e d it a t io n in e s o t e r ic B u d d h is m h a v e b e e n p o p u la r in T i b e t and M o n g o lia . T h e s e t w o m e th o d s are v e r y sim ilar.

T he Co ncep t of Ching

89

M e d ic a l a r ts o f s e x u a l b e h a v io r s e c r e t ly s p re a d a m o n g th e people. B o o k s s u c h as The Yellow Emperor's Plain Woman Sutra and The Secrets of the jad e Bedroom, a kind o f s e x u a l p s y c h o lo g y , b e c a m e s e c r e t. F u r t h e r , s o m e p eople c u r r e n t l y t e a c h o t h e r s h o w to p re s s a c u p u n c t u r e p o in ts t o s to p t h e lea k a g e o f s e m e n . T h o s e w h o l e a r n t h e s e te c h n i q u e s o f t e n b e c o m e i m p o t e n t , b u t th e y a re b elie v e d to h av e t e r m i n a t e d t h e d esire f o r s e x t h r o u g h T a o . S o m e o f t h e s e people g e t s t o m a c h p ro b le m s , v o m i t blood, d ev elop e p is ta x is , apo plexia o r i n s a n ity . P eo p le w h o c o n t a m i ­ n a te t h e i r blood by avoid ing e ja c u la ti o n u s u ally b e c o m e th in and t h e i r fa c e s s h o w a y e llo w ca st. T h e y m a y lose t h e jo y o f life but, still, s u c h p e op le a re lu ck y c o m p a r e d to th e re ally b ig d isaste rs. N e v e r t h e l e s s , t h e claim s o f t h e s e T a o i s t b ooks a b o u t e ja c u la tio n and le a k a g e an d m e t h o d s f o r living in h a r m o n y w i t h o n e 's life fo rc e , v ita lity and a ge a re c o m p a tib le w i t h t h e re s u lts o f r e s e a r c h d o n e in m o d e r n m ed ical science. A n c i e n t people h a v e said, " A l t h o u g h it is a s m a ll T a o , it is s o m e t h i n g in d e e d ." F r o m t h e s ta n d p o in t o f b r o a d s tu d y and c a r e fu l th i n k i n g , a side d o o r is also a door, a n d left T a o , o r d e f le c tio n f r o m T a o , is also T a o . O n e c a n n o t i g n o r e o r d en y this co m p le te ly .

Recognizing Real Ching A r e t h e o r i e s t h a t a d v o c a te r e n e w i n g t h e b r a in t h r o u g h r e t u r n i n g ching and s t r e s s t h e t r a n s m u t a t i o n o f ching i n to ch'i ju s t n o n e x i s t e n t f a n t a s i e s ? It is n e c e s s a r y to u n d e r s t a n d th e co n c e p ts o f t h e old and n e w T a o i s t te a c h in g s and medical s c ie n c e s and t h e n to r e t u r n to t h e s e th e o r ie s f o r d is c u ss io n . T h i s is th e b e s t ap proach. In T a o i s m , p rim a ry ching is d efined as " t h e o rig in a l and n a tu r a l v ita lity o f life ." L a o T z e 's d es crip tio n o f a baby boy provides us w i t h th e b e s t e x p la n a tio n . H e says, " N o t to k n o w t h e i n t e r c o u r s e o f m a le and fe m a l e and y e t to h a v e an e r e c t io n is t h e a ris in g o f ching." F o r e x a m p le , w h e n a g r o w i n g baby boy is asleep, h e h a s a b so lu te ly n o c o n s c i o u s n e s s o f s e x u a l d esire s b ut

Transm utation of Ching into Ch'i

91

F r o m t h e s ta n d p o in t o f "b u ild in g up fo u n d a t i o n s in o n e h u n d r e d d a y s " and " t r a n s m u t i n g ching i n to ch'i,” it is a pity t h a t t h e r e a r e as m a n y w h o c u ltiv a te T a o as t h e r e a r e h a irs on an ox b u t as f e w w h o a c h iev e it as t h e r e are h o r n s o f l in .12 I f a p e r s o n lacks s e x u a l d e s ire b e c a u s e o f old age, illness, i m p o t e n c e , or, if his s e x u a l g lan d s lose t h e i r a b ility to re v iv e due to p ra c tic e o f t h e side door-left Tao, o r h e t e r o d o x T a o i s m , t h e n this p e r s o n h a s alread y b r o u g h t his r e g e n e r a t iv e s y s t e m o f vitality to an end and u n le s s h e re v iv e s his vita lity in t h e r ig h t w ay, t h e r e are no p ro s p e c ts f o r f u r t h e r c u ltiv a tio n . W e h a v e e xp lain ed ching and ch'i in t e r m s o f a p h ysiolog ical a p p r o a ch th a t is n o t at all s u b tle . O n e w h o w i s h e s to pro ceed and t r a c e th e o rig in s o f ching and ch’i shou ld e x p l o r e th e m ind ching o f B u d d h is m , sin ce it m a y lead o n e to u n c o v e r th e principles o f real ching in th e s u p r e m e T a n D h a r m a , t h e D h a r m a o f im m o r ta li ty .

_______________ 23 Transmutation of Ching into C h’i In o r d e r to u n d e r s ta n d t h e real m e a n in g o f t h e t r a n s m u t a ­ tio n o f ching in to ch'i, w e m u s t pay a t t e n t i o n to t h e c o n n e c ti o n s b e t w e e n t h e p h r a s e s Ching Shen, Ching Ch'i, Ching Force and M ind Force. In tra d itio n a l C h i n e s e c u ltu r e , t h e n o u n s ching, ch'i and shen w e r e o rig in a lly co m p le te ly s e p a r a t e and i n d e p e n d e n t. In later ages, ching and shen w e r e c o m b in e d to fo r m a p r o p e r n o u n . It is d ifficu lt to d efin e Ching Shen clearly.

12L i n is a f a b u l o u s f e m a l e a n i m a l r e s e m b l i n g t h e d e e r . H o rn o f lin d e s c r i b e s v e r y r a r e t h i n g s , s i n c e lin h a v e n o h o r n s !

92

C U L T IV A T IO N O F CHING, CH'I A ND SHEN

D u r in g t h e H a n d y n a s ty and t h e r e a f t e r , T a o i s t s d e s ig n a te d ching, ch'i and shen as th e m a jo r c o n s t i t u e n t s o f t h e m e d icin e fo r im m o r ta li ty . T h i s w as b ased u p o n t h e Yellow Emperor's Classic of Internal Medicine and t h e Huang Ting Ching, o r Yellow Y a rd Sutra. In t h e Huang Ting Ching it is said t h a t " t h e to p t h r e e m e d ic in e s are shen, ch'i and ching.” T h i s w a s b e f o r e t h e im p o r t a n c e o f ching, ch'i and shen w e r e e m p h a s iz e d fo r t h e c u ltiv a tio n o f i m m o r ta li ty . It is d ifficu lt t o d e f in e ching, ch'i and shen clearly, b u t t h e y ca n be lik ened to heat, force and light. Ching is t h e heat o f life, ch'i is fo rc e and shen is lig ht. If h e a t, f o r c e and light are m is s in g f r o m a h u m a n life, th is is th e s y m b o l o f d ea th . L ik e u n iv e r s a l physical p h e n o m e n a , ching, ch'i and shen are s e p a r a te in h u m a n life but, s te p by ste p , th e y m e r g e i n to o n e a n o t h e r . Shen f u n c t i o n s in t h e b rain ; ch'i f u n c t i o n s in t h e c h e s t and s t o m a c h ; ching fu n c ti o n s in t h e l o w e r a b d o m e n , t h e k idney s and g e n ita l o r g a n s . T h e fu n c t i o n o f ching is closely re la t e d to th e e n t i r e e n d o c r i n e s y s t e m in m o d e r n m edical scie n ce . B u t , if o n e c o n t e m p la t e s t h e vie w t h a t ch'i m u s t be s e p a ra te d f r o m ching, and shen m u s t be g e n e r a t e d f r o m ch'i, t h e n o n e ca n s ee t h a t this is a p o o r th e o r y . F r o m t h e v ie w p o in t o f p hy sics, h e a t and fo r c e are g e n e r ­ ated f r o m lig ht. A n a lo g o u s ly , ching and ch'i s u r e ly a rise f r o m shen. In in s a n ity , ching and ch'i h a v e a n a tu r a l te n d e n c y to be w e a k and feeble. O n e s h o u ld re a lize t h a t t h e fe e lin g o f happiness orgasm is f r o m ching; d e t e r m i n a t i o n and f i r m n e s s o f will a re f r o m th e activ itie s o f t h e ch'i f o r c e w h e n it is full; and t h e agility o f o u t s t a n d in g s h a r p n e s s and w is d o m a ris e f r o m t h e q u ie tu d e , or samadhi, o f shen. B u d d h is m e m p h a s iz e s t h e cu ltiv a tio n o f m in d and th e n o u r i s h m e n t o f n a tu r e . It p r o m is e s t o c h a n g e a p e r s o n 's m e n ta l level t h r o u g h r e f l e c t iv e t h o u g h t . T h i s is th e s t a r t i n g p o in t. T h e e f f e c t s and a t t a i n m e n t s o f B u d d h is ts a r e t h e t w o kinds o f ch’i and shen, s im ila r to t h e s u p r e m e Tan D harm a o r t h e m e th o d s e m p lo y e d by t h o s e w is h in g t o b e c o m e T a o i s t im m o r ta ls . B u d d h is ts b le n d th e c u ltiv a tio n o f ching fr o m w ith in . In th e S u n g d y n a s ty and t h e r e a f t e r , t h e T a o i s t s e m p h a s iz e d t h e s e q u e n c e o f transmutation of ching into ch’i, t h e transmutation of ch'i into shen, an d t h e transmutation of shen into nothingness. T h e s e

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m e t h o d s a r e an a lo g o u s to t h e t h r e e g r e a t princip les o f B u d ­ d h ism ; d iscipline (or o b s e r v in g S i/я), c u ltiv a tio n o f S amadhi (or q u ie tu d e ), and w isd o m . A p e r s o n w h o m a s t e r s t h e i r c o n t e n t s will n o t ic e t h a t t h e r e is n o d if f e r e n c e b e t w e e n t h e s e fo r m s o f T a o i s m and B u d d h is m . W e k n o w t h a t if a p e r s o n in s is ts t h a t s p e r m and eg g s are t h e basis f o r cu ltiv a tin g T a o and m e d ita tio n , h e s h o u ld e x a m in e this p r o b l e m in c a re fu l detail. H o w e v e r , t h e s e c o n c e p t s and m e th o d s will h a v e a d if f e r e n t m e a n i n g fo r people w h o already h a v e w e a k , d e t e r i o r a te d bod ies o r w h o h a v e pa ssed middle age and h a v e e n t e r e d old age. C u lt iv a t in g T a o and m e d ita t io n re q u i r e s w is d o m . It c a n n o t be d o n e f r o m th e b e g i n n i n g to th e v e r y en d by blind b elie f o r s t u b b o r n i n s is te n c e o n a biased po in t o f view . H u m a n life is th e c o m b i n a ti o n o f m in d and body. T h e m ain activ itie s o f t h e body are ching and ch'i, w h ic h b e lo n g t o th e r e a lm o f fe e lin g . T h e m a jo r a ctiv ity o f m in d b elo n g s, in a w ord, to t h e r e a lm o f p e rc e p tio n and c o n s c io u s n e s s , shen. W e h a v e c o v e r e d t h e p h y siolog ical r e a c tio n s o f t h e body, or t h e d y n a m ic s o f t h e ch'i c h a n n e ls . All this b e lo n g s to t h e re alm o f feeling. F e e lin g is la te r h e a v e n w i th c o n t in u o u s c h a n g e . T h e initial a c h i e v e m e n t o f c u ltiv a tio n b e g in s w i t h fe e lin g and r e t u r n s to fe e lin g and p e r c e p tio n and e n t e r s i n to a s t a t e o f u n ific a tio n . T h e r e is no w a y to cu ltiv a te w i t h o u t feeling. E v e r y o n e sh ou ld u n d e r s t a n d th a t o p e n in g up Jen and Tu M a i and all e ig h t e x t r a m e rid ia n s are e f f e c t s o f t h e a c h ie v e ­ m e n t s o f fe e lin g . D u r in g t h e c o u r s e o f transmutation of ching into ch’i, t h e r e are r e a c ti o n s f r o m t h e flu e n t ch'i c h a n n e l s , and th e re a c ti o n s are d if f e r e n t as t h e Kung Fm13 a d v an ce s. D u r i n g th e c o u r s e o f t h e transmutation of ch'i into shen, t h e r e a re also r e a c tio n s f r o m t h e f l u e n t ch'i c h a n n e ls t h a t are d if f e r e n t f r o m th o s e w h ic h o c c u r d u rin g th e transmutation of ching into ch'i. S i n c e a n c ie n t tim e s, " n i n e r o t a t i o n s f o r m t h e T an " has b ee n d e s c rib e d in th e Tan Sutra. In l a t e r ages, s o m e people s t r e t c h e d t h e m e a n i n g o f th is s o t h a t it w o u ld c o r r e s p o n d t o t h e r e a c t i o n s o f t h e ch’i

13In t h i s c o n t e x t K u n g Fu d o e s n o t r e f e r t o e x t e r n a l K u n g F u , o n e o f t h e m a r t i a l a r t s , b u t t o i n t e r n a l K u n g F u . I n ter n al Ku n g Fu r e f e r s t o v a r i o u s m e d i t a t i o n t e c h n i q u e s s u c h as p o s t u r e , b r e a t h i n g e x e r c i s e s , a n d t h e c i r c u l a t i o n o f e n e r g y .

C U L T I V A T I O N OF CHI NC, CH' I A ND SHEN

ch a n n e ls. T h e y d escribed h o w o n e shou ld r o t a t e t h e ch'i a ro u n d Jen and Tu M a i to m a k e up t h e n u m b e r n i n e ti m e s nine. A l t h o u g h it s o u n d s s o m e w h a t fa r f e t c h e d , a p e r s o n could em p loy this idea to explain t h e trip le cu ltiv a tio n o f ching, ch'i and shen, w h ic h u n d e r g o in n e r c h a n g e s ste p by step. O n e c a n n o t d e n o u n c e this. In o r d e r to r e c o g n iz e t h e Kung Fu o f t h e transmutation of ching into ch'i, a p e r s o n sh o u ld u n d e r s t a n d th e n a t u r e o f real ching, shou ld n o t co m p le te ly den y t h e fu n c t i o n o f t h e la te r h e a v e n ching force, and shou ld n o t in c o r r e c t l y id e n tify t h e la te r h e a v e n sp e rm and e g g s w h ic h a re t h e a b s o lu te r e p r e s e n t a t i v e s o f ching. T h e la te r h e a v e n ching force is a ctu a lly t h e m a n i f e s t a t i o n o f real ching. In o t h e r w o rd s , t h e s o u r c e o f a n e w life fo r c e has an a b s o lu te re la t io n s h ip to th e t h y r o id , p itu ita ry and sex glands. W h e n t h e sex glands are a ctiv e and o n e d oes n o t e x p e r i e n c e th e s li g h te s t s e x u a l desire, at t h a t m o m e n t h e is v e r y clo se to real ching. I f th is s ta te can be r e t a i n e d fo r a tim e , t h e n a fo r c e will be pro d u ce d n a tu ra lly w h ic h will m o v e to th e r o o t o f t h e n e rv e s at t h e b ase o f th e spine due t o t h e fu lln e ss in t h e activ ity o f th e sex u a l glands. T h i s fo r c e will a s ce n d step by s te p u n til it m o v e s d o w n w a r d f r o m t h e top to s t i m u l a t e t h e r e g e n e r a t i v e fu n c t i o n o f th e p itu ita r y gland. T h e s a liv a r y gland will be s tim u la te d , w h ic h will e n h a n c e t h e a ctiv ity o f t h e th y r o id gland. T h e h e a r t, m in d and c h e s t will feel jo y fu l a n d op en. It is d ifficu lt to d escribe this e x p e r i e n c e o f h appiness. T h e s e initial p h e n o m e n a c h a r a c t e r i z e o n e s t a t e d u rin g th e c o u r s e o f t h e t r a n s m u t a t i o n o f ching in to ch'i a lo n g t h e Tu M ai. T h e a c h i e v e m e n t o f T a o does n o t end h e r e . F o r a m a n o f p ractical Kung Fu, all t h e cells o f his body will c h a n g e and his skin will be t e n d e r and fair. T h i s is m o s t o b v io u s in t h e cells and m u s cle s o f t h e face. If y ou lo o k at s u c h a m a n ca re fu lly , y o u will n o tic e an in d is tin c t s h in in g o n his face. O n t h e o t h e r h a n d , if t h e cells o f t h e facial m u s c le s s h o w no o b v io u s c h a n g e and a p e r s o n ha s a re d d e n e d face, th is is a kind o f fo r k e d ro ad and o n e sh o u ld b e w a r e o f th e possibility o f h ig h blood p r e s s u r e . T h i s could be ca u se d by s t r o n g a t t a c h m e n t s o f t h e m ind , th e migrations of auxiliary fire, o r it m i g h t be due to s e x u a l desires. T h e o p e n i n g o f Jen M a i, w h ic h in clu d e s o p e n in g th e a u t o n o m ic n e r v o u s s y s te m , m ay o c c u r a f t e r t h e s t u d e n t has

Transmutation of Ching inlo М м

■'

a b s o r b e d all th e e x p e r i e n c e s w e shall n o w d escrib e . F u lln ess in th e middle palace s t o m a c h ch'i will c a u s e a s in k in g feeling . At thi*, s ta g e , if a m a n can c lean his mind, w ait q u ie tly f o r s p o n t a n e o u s c o n t r a c t i o n s o f th e te s tic le s and p e r i n e u m , o r if a worn.in e x p e r i e n c e s c o n t r a c t i o n s o f t h e u t e r u s and r e a c t i o n s in the b r e a s t s , h e o r s h e will feel as if t h e r e is a line o f fo r c e t h a t m o v e s t h r o u g h th e inside o f t h e pubis, r u s h in g up to t h e lo w e r I an Tien, and m e e t i n g th e ch'i w h ic h d es ce n d s f r o m t h e middle palate. T h i s will su d d en ly re v iv e t h e a ctiv ity o f t h e youth gland o r the a b d o m e n , and a t r e m e n d o u s o r g a s m t h a t e x c e e d s s e x u a l o r g a s m will o c c u r . T h i s o r g a s m will flow along t h e i n n e r legs and feet and r e a c h t h e soles o f t h e fe e t and t h e to es. A t this ti m e t h e joy and p l e a s u r e is like t h a t e x p e r i e n c e d by a p e r s o n w h o d rink s good v i n t a g e w in e . O n e will fe e l v e ry c o m f o r t a b l e and e a sy g o in g . T h i s is really t h e fir s t s te p o f a c h i e v e m e n t in t h e t r a n s m u t a t i o n o f ching i n to ch'i. D e p e n d i n g up on s e x , age, s t r e n g t h and w e a k n e s s in th e body and v a r io u s n a tu r a l e n d o w m e n t s , t h e r e will be m a n y d i f f e r e n t c h a n g e s and r e a c t i o n s t h a t ta k e place fo r d if fe r e n t p eople. A t this s ta g e o f Kung Fu, t h e r e is a po ssib ility th a t th e Kung Fu m i g h t be lost at an y m o m e n t due to s o m e u n k n o w n s o m e t h i n g . I f a p e rs o n is n o t c a u tio u s , fails to s a f e g u a r d h i m s e l f o r fails to develop w is d o m , e v e r y t h i n g will end as if it w e r e m e r e ly an i n t e r e s t i n g g a m e . T h e t r a n s m u t a t i o n o f ching in to ch'i is o n e s te p o f Kung Fu th a t u n tie s t h e k n o t o f t h e y o u t h gland. N o o n e s h o u ld be s m u g and c o m p la c e n t a b o u t s u c h a sm all a c h i e v e m e n t . T h e s e s it u a ­ tio n s all b e lo n g t o t h e r e a lm o f fe e lin g and are, at m o s t , evid e n ce o f t h e e f f e c t s o f p r o c e s s in g Kung Fu. T h e r e is still a long w a y to go b e f o r e r e a c h i n g th e T a o . N e v e r t h e le s s , if o n e re a c h e s this s ta g e , r e ju v e n a t i o n fo r a lo n g life w i t h o u t illness will be no p ro b le m .

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24_______________ C ultivation of C h’i and Stopping the Breath W e h a v e d es crib e d th e t r a n s m u t a t i o n o f ching i n to ch'i and shall n o w t u r n to th e t r a n s m u t a t i o n o f ch'i i n to shen. Ching ca n be c o n v e r te d in to ch'i by c u ltiv a tio n , b ut h o w can w e t r a n s m u t e ch'i in to shen ? T h e s e ideas so u n d f a s c i n a ti n g b ut m a n y d ifficu lties r e m a i n . 14 Ching is n o t on ly s e m e n , an d ch'i is n o t m e r e ly t h e air w e b r e a t h e . E f f e c t i v e cu ltiv a tio n c o n s is ts in applying t h e ch'i o f b r e a t h to tr i g g e r t h e real ch'i w h ic h is l a t e n t in th e h u m a n body. It is especially d ifficu lt to d e f in e real ch’i fo r c o m p r e h e n s i o n by fo r e ig n frie n d s. In W e s t e r n c o u n t r i e s t h e r e is a t e n d e n c y to c o r r e l a t e ch'i w i t h prana and t h e k u n dalin i. T h e s e w o r d s do n o t m e a n e x a c tly t h e s a m e th i n g as t h e real ch'i in t h e samadhi o f T a o i s m . T h e r e are s im ila ritie s in detail, b ut actu a lly t h e r e are still d if f e r e n c e s b e t w e e n t h e s e c o n c e p ts. T h e m o d e r n s cie n tific idea o f t h e life energy o f th e h u m a n body is s o m e w h a t c lo s e r to th e m e a n i n g o f real ch'i t h a n t h e Ind ian c o n c e p t o f prana. S o lo n g as v a r io u s fe e lin g s o c c u r d u rin g t h e c o u r s e o f m e d ita tio n , m a n y people te n d to b elie v e t h a t t h e y h a v e already a cc o m p lis h e d t h e t r a n s m u t a t i o n o f ching in to ch'i. I f t h e s e fe e lin g s s p re a d a lo n g t h e spinal cord o r if th e y o c c u r a r o u n d th e c h e s t and a b d o m e n , a p e r s o n u s u a lly believes t h a t ch'i is m o v in g along t h e Tu M a i and has alrea d y o p e n e d up t h e Jen and T u M a i . S o lon g as o n e is h e a lt h y o r s u f f e r i n g on ly f r o m a s lig h t illness, h e can m e d ita t e in a c e r ta in p o s itio n f o r a lon g ti m e and will e x p e r i e n c e t h e s e s e n s a t io n s s o o n e r o r later. B u t t h e s e are defin ite ly n o t t h e g e n u i n e e f f e c t s o f t h e t r a n s m u t a t i o n o f ching in to ch'i. T h e s e s e n s a t io n s are d es irab le e f f e c t s o f m e d it a t io n but p e rh a p s a p e r s o n has n o t y e t cu ltiv a te d h i m s e lf e n o u g h to actu ally build a fir m fo u n d a ti o n fo r t h e actu al t r a n s m u t a t i o n o f ching in to ch'i.

14S o m e o f t h e s e d i f f i c u l t i e s wil l b e d i s c u s s e d in t h e f o l l o w i n g c h a p t e r s .

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_______________ 25 The Wonder and Mystery of Breath T h e p h e n o m e n o n o f s p o n t a n e o u s l y h a ltin g t h e b r e a t h d u rin g m e d ita t io n m u s t be e xplain ed in o r d e r to clearly c h a r a c t e r i z e t h e p h e n o m e n a o f t r a n s m u t i n g ching in to ch'i. Chih Hsi is t h e s p o n t a n e o u s ce ss a tio n o f b r e a t h during m e d ita t io n . In th e fo u r d h y a n a and th e e ig h t c o n c e n t r a t i o n s o f B u d d h is t m e d ita t io n , t h a t is k n o w n as halting the ch'i. T h i s is t h e real Kung Fu o f bottled ch'i in yoga. T h o s e w h o practice yoga usu ally p ra c tic e d if f e r e n t m e t h o d s o f c o n t r o llin g and h a ltin g th e b r e a t h , b u t this is n o t th e h ig h e s t po ssible a c h ie v e m e n t . G e n u i n e bottle ch'i is th e s p o n t a n e o u s c e s s a ti o n o f b r e a t h during m e d ita t io n , w h a t t h e e s o t e r ic B u d d h ists call treasure bottle ch'i. D u r in g m e d ita tio n , a p e r s o n occasionally feels th e c e ss a tio n o f his b re a t h . W h e n this o c c u r s due to to o m u c h m e n ta l c o n c e n t r a t io n , o n e feels s t i f f and rigid, and bodily te n s io n grad ually in c re a se s . T h i s leads to t h e c e s s a tio n o f b r e a t h but it is n o t t r u e Chih Hsi or a g e n u i n e case o f halting ch'i; it is m e re ly n e r v o u s te n s io n . If o n e c a n n o t relax and r e t u r n to a n a tu r a l s ta te in s u c h c i r c u m s t a n c e s , his m ind will v irtu a lly w ilt and die. If this c o n t in u e s , h e will e v e n tu a lly e x p e r ie n c e rigid ity in eve ry jo in t t h r o u g h o u t his e n t i r e body. T h i s is an illness. T h e only w a y o n e can heal o n e s e lf is to relax t h e mind and body as m u c h as possible. F u r t h e r , o n e can r e le a s e th e t e n s io n by e xh a lin g slo w ly o v e r and o v er again. It is usually a g oo d idea to blow the air o u t v e r y slo w ly w h ile m a k in g t h e sou nd H aaaaa. T h i s shou ld be d o n e r e p e a ted ly un til o n e o n c e again b r e a t h e s n o r m a lly , like a p e r s o n w h o is sleepin g. If th is is d one f o r a s h o r t tim e, t h e n o n e will be able to ad vance t o a h ig h e r level and g o up o n e m o r e floor. T h e r e are s o m e w h o will r e m a in s t i f f e v e n t h o u g h th e y a re se r io u s ly a tte m p t in g to r e la x , and th e y m a y r e q u ir e special in s t r u c t io n s in e s o te r ic B u d d h is m or T a o is m . A p e r s o n w h o is actu ally full o f t h e ching fo r c e , calm and q u iet in m ind and body, and has b eg u n to e n t e r th e s ta g e o f transmuting ching in to ch'i will f ir s t n o tic e t h a t his e n t i r e body has b e c o m e s o f t and t e n d e r and s e e m s to lack s t r e n g t h . A d v a n c in g

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f u r t h e r , o n e will fe el as if h e h a s n o b o n e s. T h e ch'i is filling and s p re ad in g t h r o u g h o u t t h e body in th e a b s e n c e o f t h e s lig h te s t feeling. L ao T z e asked, " C a n y o u c o n c e n t r a t e o n ch'i and b e s o ft and t e n d e r like a b a b y ? " His q u e s t io n c h a r a c t e r i z e s th is s t a t e w h ic h w as also d e s c rib e d by M e n c i u s w h e n h e said, " T h e f a c e is b right, t h e b ack {Tu M a i) is op en and o n e is fluid in t h e lim b s ." In this s t a t e a p e r s o n f o r g e t s m e n ta l p e r c e p ti o n s and physical s e n s a t io n s and fe e ls as if h e and th e u n iv e r s e b lend in to one. T h e Hung Tung d escrib e d in T a o i s t s u tr a s will be e x p e r i ­ enced , and C h u a n g T z e 's s t a t e m e n t t h a t t h e r e is n o fe e lin g in th e body and a b so lu te ly n o illusions in t h e m in d , can be c o n f ir m e d . T h e s e s t a t e m e n t s will m e a n m o r e t h a n ju s t an e m p ty ideal. A t t a i n i n g Samadhi and r e m a i n in g q u iet in this w a y , o n e will feel th e b r e a t h m o v in g t h r o u g h his n o s tr ils b e c o m in g w e a k e r and w e a k e r u n til th e b r e a t h in t h e lu n g s n e a rly stop s. T h e Tan Tien, w h ic h is w i t h i n th e lo w e r a b d o m e n b elow t h e navel, will b eg in to f u n c t i o n like th e lu ng s. T h i s is in n e r b r e a t h in g , o r th e p h e n o m e n o n o f T ai Hsi. T ai is an e m b r y o and Hsi is b r e a t h , and th u s T ai Hsi r e f e r s to e m b r y o n i c b r e a t h in g o r b r e a t h i n g like an em bryo. T h e e s o p h a g u s and th e a re a f r o m th e b r o n c h ia to t h e tip o f t h e to n g u e , will be loose, fluid and c o m f o r t a b l e w h e n th e in te r n a l o r g a n s are full o f ch'i. A t t h e s a m e tim e , t h e in n e r b r e a t h o f Tan Tien will b e c o m e w e a k and c o m e to a stop. T h e y o u t h gland, w h ic h has b e e n d o r m a n t, will r e c o v e r its activity and o n e will be as h e w a s as a child, w i t h o u t lust o r p a s s io n . T h i s will g e n e r a t e an in c o m p a r a b ly s t r o n g o r g a s m . T h e te s tic le s will c o n t r a c t and t h e ch'i will m o v e up t h r o u g h Jen M a i and c a u se th e tip o f t h e t o n g u e to roll up to c lo se t h e uvula. W h e n t h e b r e a t h ce ase s s p o n t a n e o u s l y in th is w a y , t h e initial p h e n o m e n o n o f t r a n s m u t i n g ching in to ch'i has b e g u n .

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C U L T I V A T I O N O F CHING, CH'I A ND SHEN

p re cio u s ti m e and spirit by e n g a g in g in a b s t r a c t, r a t h e r th a n p ractical, Kung Fu. T h e p rim itiv e scie n c e s o f t h e past o f t e n e m p lo y e d th e a b s t r a c t n u m b e r t h e o r ie s o f a n c i e n t a s tro lo g y and I Ching. M a n y Tan Sutras and T a o i s t b ooks e x p la in ed t h e fu n c t i o n s o f t h e ch'i ch a n n e ls in t e r m s o f th e five c o n d itio n s , six ch'i, t h e t h r e e h u n d r e d and s ix ty d eg ree s o f h e a v e n and t h e s i x t y - f o u r h e x a g r a m s o f I Ching. As a c o n s e q u e n c e , people c e n t u r i e s la ter a tte m p t e d to live in a c c o r d a n c e w i th t h e s e a n c i e n t th e o r ie s . T h e s e a n c ie n t n u m b e r th e o r ie s are n o t on ly v a g u e , b u t m ay m islead m o d e r n s c h o lars . F o r e x a m p le , in a n c ie n t a s t r o lo g y it w as claim e d t h a t th e ro u n d h e a v e n is t h r e e h u n d r e d and s ix t y - f iv e and o n e q u a r t e r d eg ree s. T h e s u n r o t a t e s a ro u n d t h e e a r t h o n c e a day and m o v e s o n e d eg ree . O n e y e a r c o n s is ts o f t h r e e h u n d r e d and s ix ty -f iv e days and t w e n t y - f i v e Ke. O n t h e a n c ie n t C h i n e s e ti m e scale, o n e day is o n e h u n d r e d Ke. It ta k e s o n e y e a r fo r t h e s u n to c irc u late a ro u n d t h e h e a v e n . In e v e ry f o u r y e a rs an e x t r a day a c c u m u ­ lates. S i n c e t h e h u m a n body is a m i n i a t u r e o f h e a v e n and e a rth , t h e n u m b e r o f t h e m o v e m e n t s o f ch'i c h a n n e l s s h o u ld also follow t h e s e ru les. A c c o rd in g to t h e s e a n c ie n t t h e o r ie s , " t h e p u lse m o v e s t h r e e ts’un ( a b o u t 1/10 fo ot) in o n e i n h a la t io n and t h r e e ts’un in o n e e x h a la tio n . In o n e b r e a t h t h e p u ls e m o v e s six ts'un. In o n e day and n i g h t a m a n b r e a t h e s t h i r t e e n th o u s a n d five h u n d r e d tim e s. T h e pulse t h u s m a k e s fifty cy cles o f t h e b o d y ." T h i s is e q u iv a le n t to s a y in g t h a t " d u r in g t w o h u n d r e d s e v e n t y b r e a t h s t h e p u lse m o v e s th i r ty - s i x chang (slightly m o r e th a n te n feet) and t w o ch'ih (slig htly m o r e t h a n o n e fo o t) in a s in gle cycle. Fifty cycles a ro u n d t h e body will be co m p o s e d o f t h i r t e e n th o u s a n d five h u n d r e d b r e a t h s , w h ile t h e p u lse will m o v e a b o u t e ig h t h u n d r e d and e le v e n chang." T h o s e w h o cu ltiv ate th e T a o o r m e d itatio n o fte n p ractice th eir b re a th in g e x ercise s a cco rd in g to th e principles o f th ese th eories. A ctually, th e clepsydra m e th o d of m e a s u r i n g tim e u sed by th e a n cien ts is n o t quite a c c u ra te . T h e n u m b e rs em ployed in th e se th e o rie s should be q u e stio n ed an d n o t taken for g ra n te d . A c co r d in g to m o d e r n m edicine, th e m e a n n o rm a l resp iratio n r a t e is 1 8 times a m in u te ; th e m e a n n o r m a l pulse

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r a t e is 7 2 tim e s a m i n u t e , f o u r ti m e s th e r e s p i r a t i o n r a te . A n a v e r a g e m a n 's re s p ir a tio n r a t e adds up to 2 5 , 9 2 0 ti m e s a d a y — e x a c tly t h e s a m e n u m b e r as t h e n u m b e r o f y e a r s in a G r e a t S id e re a l Y e a r . A G r e a t S i d e r e a l Y e a r is t h e l e n g t h o f tim e re q u ire d f o r all th e p la n e ts o f t h e so lar s y s t e m t o r e t u r n to t h e i r orig in al p o sitio n s .

_______________ 27 C ultivating C h’i and Calm ing the Mind If t h e m in d and body r e m a in in an a b s o lu te ly q u iet s ta te , t h e r e will b e n o in w a rd d is t u r b a n c e f r o m t h o u g h t s , illusions, w o r r i e s , s o r r o w , s a d n e s s o r ir r ita tio n . If t h e r e is n o o u tw a r d co m p u ls io n t o w o r k o r e x e r c i s e , a p e r s o n will in h a le and e x h a le n a tu r a lly and w i t h o u t d iz z in e ss , s le e p in e s s o r m e n t a l c h a o s and c o n f u s i o n . A f t e r a day and a n ig h t, all o n e 's p h y s ica l e n e r g y and v ita lity n a tu r a lly r e c o v e r s its o rig in a l s t a t e o f fu lln e ss . T h i s r e s e m b l e s th e r e t u r n o f th e p la n e ts to th e ir p o s itio n s d u rin g th e G r e a t S i d e r e a l C y c l e s o f th e s o la r s y s te m . In th is s t a t e o f fu lln e ss , th e b r e a t h will a u t o m a ti c a l ly h a lt f o r a s h o r t w h ile, in d ica tin g t h a t b r e a t h and ch'i h a v e re a c h e d th e s a t u r a t i o n p o int. If o n e c a n m a i n ta i n th is s t a t e o f fu lln e ss w i th re a l ca lm and m e n t a l q u ie t, h e will t h e n a r r i v e a t t h e p o in t o f t r a n s m u t i n g ching i n to ch'i and ch'i in to shen. It is s u c h a pity t h a t t h e r e a r e so m a n y w h o c u ltiv a te t h e T a o a n d m e d ita t io n w i t h o u t k n o w in g this principle. M o s t people a d h e re to t h e old th e o r ie s o f t h e Tan Sutra and T a o i s t b o o k s ; and b e c a u s e o f th e i r o w n c o n c e ite d , o f t e n e r r o n e o u s op in io n s , th e y o f t e n w o r k day a n d n i g h t " e x h a l i n g t h e old a n d in h a lin g t h e n e w . " T h e y belie ve t h a t t h e y are w o r k i n g o n t h e K u n g Fu o f t r a n s m u t a t i o n . W h a t a pity!

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" W e a l t h and high position a re just like d re a m s. T h e r e is no im m o rta l w h o does not stu d y ." I sincerely believe th a t cu ltiv atin g b reath in g e x e rc is e s and Ch'i Kung a re n o t as beneficial as calm ing th e mind. By calm ing th e mind a p erso n can attain a s ta t e th a t enables him to probe th e v ery r o o t s of Original N a t u r e to effect th e t r a n s f o r m a ti o n o f life.15

28____________________ Three Flowers and Five C h’i W h a t s o r t o f ch ’i is involved in th e tr a n s m u t a t i o n o f ching in to ch'i? In C h in e s e , apoplexy m e a n s hit by wind. Is th e ch'i in the ch'i blood o f C h i n e s e medical science and th e wind in ap oplexy the sa m e o r d ifferen t fr o m th e ch'i m en tio n e d by T a o is ts ? T h is is an im p o r ta n t q uestion . Since th e H a n d y nasty , th e wind of th e air c u r r e n t and the ch'i o f h u m a n resp iratio n h a v e usually been believed to be the s a m e in th e C h i n e s e medical arts. In th e p reviou s section, ch'i w as defined as life e n e rg y , but th o s e w h o m e d ita te and cu ltivate lo n gevity should n o t suppose t h a t th e air of th e a tm o s p h e r e and th e ch'i o f h u m a n resp iratio n a re th e sam e as th e ch'i m e n tio n e d in T a o is m and eso te ric B uddhism . O t h e r w i s e , o n e could m istak e th e re a ctio n s of n e rv e s and m u scles for th e circulation o f real ch’i and, con se q u e n tly , w ould be confined to th e re alm of physiological sen sa tio n s and feelings.

1 5D i f f e r e n t b r e a t h i n g e x e r c i s e s a n d C h ’i K u n g a r e h e l p f u l t o h u m a n h e a l t h , b u t a n o t h e r b o o k w o u l d b e r e q u i r e d t o d i s c u s s t h i s in d e ta il .

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W h e n it is said th a t t h e five ch'i g o t o Yuan, w h a t is m e a n t is th a t th e ch'i o f t h e v iscera r e t u r n s to its s o u r c e o r orig inal p o sition . It b e c o m e s w h o le , equ alize d , h a r m o n iz e d , and it blocked. F irs t, I w a n t to explain t h e three flowers assembling on the p e r s o n g rad u a lly fo r g e t s his bodily fe e lin g s w h e n t h e e x t r a m e r id ia n s are op en and f l u e n t and he ha s a d v an ce d

is n o t top. A e ig h t in his

m e d ita t io n to t h e s ta g e o f t r a n s m u t i n g ching i n to ch'i. T h e body b o t h a p p e a rs to e x is t and ap p e a rs n o t to e xist. T h e o n ly fe e lin g s o n e e x p e r i e n c e s at this tim e a r e th o s e re s u ltin g f r o m r e a c tio n s in th e head . Q u i e t u d e gives rise to t h e p h e n o m e n o n o f selfre f l e c t in g v isio ns; th a t is, t h e e y e spirit s h o o t s in w a r d r a t h e r t h a n o u t w a r d and o n e su d d en ly e n t e r s in to a s t a t e o f f o r g e t t in g h im s e lf. T h e Baihui (i.e., th e to p o f th e head ) feels as if it is a h ig h w in d o w w i t h s u n s h in in g u p o n it; it is o p en and cle a r as well as i n c o m p a r a b ly coo l and p le a s a n t. It s e e m s as if a s t r e a m o f cool air ha s d e s ce n d e d and p e r m e a t e d th e e n t i r e body. T h i s p h e ­ n o m e n o n is d e s crib e d in t h e T a o i s t te x t , T 7 Hu Kuang T in g.lb T h e u n f o r t u n a t e th in g is t h a t people o f t e n fail t o u n d e r ­ s ta n d th e t h e o r y and h a v e v a g u e c o n c e p ts. If o n e ha s th e s li g h te s t illusion, a s t r o n g re lig io u s c o n s c ie n c e , o r hold s to so m e s u b c o n s c i o u s id eolog y , t h e n h e could h av e an a s tra l trip at this sta g e . M a n y e x p e r i e n c e s t h a t s e e m to be m y s tic a l will te n d to o c c u r in c o m b i n a t i o n w i th o t h e r illusions, b u t p h e n o m e n a o f this s o r t s h o u ld be e ra d ica te d so th a t o n e will r e f r a i n f r o m fa lling b a c k w a rd , and a d v a n ce to h i g h e r levels. S e c o n d , I w a n t to e xp la in th e p h e n o m e n a o f five ch ’i going to Y u a n : A p e r s o n will feel his b r e a t h , in clu d in g th e b r e a t h o f th e lo w e r Tan Tien, su d d en ly h a l tin g w h e n , o r a s h o r t ti m e a f t e r , th e three flowers have assembled on the top. T h e e n t i r e body will b e c o m e as s o f t as c o t t o n and o n e will feel w a r m and p le a s a n t w i t h o u t t h e r e s p ir a tio n o f l a t e r h e a v e n . T h i s s t a t e re m in d s m e o f th o s e p le a s a n t tim e s o f day w h e n e v e r y t h i n g is calm and q u iet. T h e m in d and b od y , inside and ou ts id e , h e a v e n and e a r t h , and e v e r y t h i n g e ls e s e e m to o ccu p y th e ir o w n c e n t e r o r to be in a n e u t r a l p o s itio n ; this is a s t a t e o f a b s o lu te peace and h a r m o n y .

l b T ’i H u is c l a r i f i e d b u t t e r a n d K u a n g Ti n g is s p r i n k l i n g w a t e r o n t h e h e a d in bap tism .

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Su M a C h ie n , a fam ous h is to ria n of th e H a n d y n a sty , and his son, Su M a T a n , c h a ra c te r iz e d th e T a o is t co n c e p tio n of shen: " T h e first p rim itive force to g e n e r a t e h u m a n life is shen and life depends o n f o r m . . . .Shen is th e origin of life and fo r m is its e x te r n a l shell. . . .Shen em p loys ch'i; ch'i takes f o r m . . . . W i t h o u t th e intelligence and wisdom o f a saint, w h o can g r a s p t h e shen of the u n iv e rse and use it to c r e a t e ? " The Yellow Y ard Sutra, w h ich ap peared d urin g th e H an and Wei d y nasties, associated shen w ith each and e v e r y o r g a n of the h u m a n body. In each o rg a n and cell th e re exists ash en . G iv en all this it should be clear th a t th e shen of T a n T a o is n o t m e rely a religious co n cep t, but is closely associated w ith th e biological sciences as well.

Transforming Ch’i into Shen A f t e r o n e attain s " t h r e e flo w e rs assembling o n th e to p " and th e "fiv e ch'i goin g into y u a n ," he will natu rally e n t e r the p hase of cu ltivatin g shen. Since t r a n s f o r m i n g ch’i in to shen is m u ch m o r e subtle th an t r a n s f o r m in g ching into ch ’i, o n e could be misled at this sta g e of m ed ita tio n . T h e p ro ce ss of tr a n s f o r m in g ch ’i in to shen is usually acco m p an ied by th e o c c u r r e n c e of m en tal sta te s and psychological p ro ce ss e s th a t closely resem ble n e u r o ­ ses, p sy ch o ses, and so on. T h u s , th e d a n g e r is th a t o n e m ig h t m istak e s o m e fo r m of p sychosis for a su p e r n a t u ra l p o w e r and u n w a r r a n t e d s e lf -c o n g ra tu la tio n fo r this m ig h t ultim ately lead to one's o w n self-undoing. O n e should n o t, h o w e v e r , becom e ex cessiv ely w o rrie d o r frig h te n e d ab o u t this possibility. Instead, it is m o r e im p o r ta n t to k n o w t h a t th e possibility e xists, so as to be able to distinguish b e tw e e n n e u r o tic o r p sy ch o tic sta te s and th e m e n ta l p o w e rs w hich a c c o m p a n y th e t r a n s f o r m a t i o n o f ch'i into shen. It should be easy to avoid th e pro b lem s since o n e will n a tu rally ten d to develop th e rig h t s o r t of w isd o m as he p ro g re s s e s in m editation. T h e real w is d o m of T a o is cultivated by doing good deeds and p racticin g v irtu e . Since th e seeds of t h e w isd o m o f T a o

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c a n n o t b e planted u n le s s o n e has p ra ctice d good deeds and a cq u ire d v ir tu e , th o s e w h o fail to assist o t h e r s and m e d ita t e solely f o r s e lfis h r e a s o n s will h a v e a tta in e d n o m o r e t h a n a bit o f e x t r a k n o w le d g e . V e r y fe w actu a lly r e a c h th is s ta g e o f t r a n s f o r m i n g ch'i in to shen. B u d d h is t b ook s and T a o i s t s u tr a s o f t e n d iscu ss th is ph ase o f m e d ita t io n by u s in g riddles o r o t h e r i n s c r u t a b le s t a t e m e n t s . T h e idea s e e m s to be t h a t it is n o t n e c e s s a r y to d e s c rib e it clearly, s in ce a deity is e x p e c te d t o appear t o i n s t r u c t t h o s e w h o re a c h th is level o f a t t a i n m e n t . In o r d e r to b rin g t h e d is cu ss io n o f t h e p s y c h o lo g ica l e f f e c t s o f m e d ita t io n to a close, p e rh a p s it will be h e lp fu l to a n s w e r s o m e q u e s t io n s a b o u t w h a t m ay hap p e n d u rin g th e t r a n s ­ f o r m a t i o n o f ch'i in to shen. W h a t indicates t h e b e g in n in g o f th e t r a n s f o r m a t i o n o f ch'i in to shen? A p e rs o n w h o actu ally a tta in s t h e " t h r e e flo w e r s a s s e m b l in g on t h e t o p " an d t h e " f i v e ch'i g o in g i n t o yuan" d u ring m e d ita t io n will u n d e r g o b o th p s y ch o lo g ica l and p h ysiolog ical t r a n s f o r m a t i o n s . F o r e x a m p le , t h e e n t i r e body m a y fe el w a r m , like sp rin g , and s o ft as a cloud. It m ay s e e m as if o n e 's body has actu ally disappeared , and th e p e r s o n f o r g e t s h i m s e l f e n tire ly . T h e r e is n o p a in — on ly o v e r w h e l m i n g p le a s u re . M i n d and body, b o th insid e and ou ts id e , a re s o a k e d in illu m in a tio n . T h e e x t e r n a l w o rld s h r i n k s and m e lt s w i th i n , w h ile t h e s p h e r e o f th e i n n e r e x p a n d s in all d ir e c tio n s and e v a p o r a te s in to in fin ite space. C o n s c i o u s n e s s and all th e c o s m o s m e r g e to f o r m an indivisible u n ifie d w h o le . T h i s s ig nals th e b e g in n in g o f t h e p ro ce s s o f th e t r a n s f o r m a t i o n o f ch'i in to shen. D o e s t h e spirit actu a lly lea v e t h e body d u rin g t h e t r a n s ­ f o r m a t i o n o f ch'i i n to shen? T h e Tan Sutras and m a n y T a o i s t b ook s c o n t a in vivid and fa n c ifu l d e s c rip tio n s o f t h e spirit lea v ing t h e body. S i n c e t h e ti m e o f t h e M i n g d y n a s ty , t h e W u and Liu s ch o o ls h a v e placed a g r e a t deal o f e m p h a s is upon m e th o d s o f cu ltiv a tin g th is p h e n o m e n a . T h e r e a re m a n y d e s c r ip tio n s o f being p r e g n a n t f o r te n m o n t h s , su ck lin g t h e baby f o r t h r e e y e a rs , and fa c in g t h e w all f o r n in e y e a rs th a t h a v e led s o m e people to belie ve t h a t s u c c e s s fu l m e d ita t io n m u s t in volve a s tra l p ro je c tio n . T h e s u p p o s itio n is t h a t t h e spirit o r d iv ine s e l f has a fe ta l body o f its o w n w h ic h u ltim a te ly s h o o ts

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C U L T I V A T I O N OF CHI NG, CH' I A ND SHEN

o u t o f th e to p o f t h e head and a s c e n d s in to h e a v e n itself. T o b elie v e th a t th is is a w a y o f t r a n s f o r m i n g ch'i in to shen is a se r io u s m is ta k e . A c c o r d in g to t h e T a n T a o s ch o o l, yang shen (or po sitiv e spirit) and yin shen (or n e g a tiv e spirit) m ay b o th a c c o u n t fo r th e p r o je c ti o n o f t h e spirit f r o m o u t o f t h e body. Yang shen can leave th is body o f flesh and blood, and y e t it is a physical body w i t h m a te ria l f o r m and a visible a p p e a ra n ce . It can b e h a v e e x a c tly like an o r d i n a r y h u m a n body b e h a v e s and y e t it is a spiritu al body w i t h a p h y s ica l f o r m and an in d e p e n d e n t e x i s te n c e . It is b elieved to be t h e p r o je c t i o n o f t h e re a l spirit. A p e r s o n w h o says t h a t h e has an invisible and im m a te r i a l body, w i t h o r w i t h o u t fo r m , t h a t leav es and e n t e r s his physical body a t will is sp e a k in g o f t h e body o f yin shen. Yin shen is sim ilar to th o s e bodies a p p e a rin g in d r e a m s , b u t it is m u c h c l e a r e r and m o r e d istin ct t h a n o r d in a ry " d r e a m " bodies. T a o i s t s m a in ta in th a t t h e p r o je c t i o n o f yang shen is t h e u l ti m a te a c h i e v e m e n t o f m e d ita t io n and t h e c u ltiv a tio n o f T a o . B u t if o n e i m a g in e s t h a t th e p r o je c t i o n o f yin shen is th e u l t i m a t e goal o f T a o , t h e n h e is e i t h e r an o r d i n a r y p e r s o n o r in t h e yin s ta te o f a spirit o r a g h o s t. T h o s e w h o m e d ita t e and c u lti v a te t h e T a o will n o t h a v e any difficu lty p r o je c t i n g yin shen o u t o f t h e body. S o m e m ay h a v e an e x p e r i e n c e o f th is s o r t lon g b e f o r e r e a c h i n g t h e s t a g e o f t r a n s f o r m i n g ch’i in to shen. F o r e x a m p le , w h e n t h e c o n n e c t i o n b e t w e e n th e spirit and t h e body has d e t e r i o r a t e d and g r o w n w e a k , th e p r o je c t i o n o f yin shen m a y o c c u r s p o n t a n e o u s l y . T h i s can h a p p e n to q u ite o r d in a ry p e op le w h o are n o t m e d ita t in g , fo r it h a p p e n s w h e n o n e is ill, n e a r i n g d e a th , o r b o r d e r in g on s c h iz o p h re n ia . I f this can h a p p e n by its e lf u n d e r s t r e s s f u l c i r c u m s t a n c e s , t h e s t u d e n t s h o u ld u n d e r s t a n d t h a t , w i t h t r a i n ­ ing, t h e e x p e r i e n c e will c o m e m u c h m o r e easily and w i t h o u t th e n e ed f o r s tre s s. S o m e t i m e s people w i t h n e r v o u s t e m p e r a m e n t s w h o e n g a g e in t h e p r a c t ic e o f m e d ita t io n m a y e x p e r i e n c e t h e p r o je c t i o n o f yin shen. T h i s p h e n o m e n o n is o f t e n in flu e n c e d by t h e s u b c o n ­ scio u s m ind, w h e n it is a t t u n e d t o th e ch'i a s ce n d in g t o t h e head. A p e r s o n w h o is w ell v e r s e d in p s y ch o lo g y , and w h o i n tr o s p e c tively r e f l e c t s u p o n his s u b c o n s c i o u s m in d n e e d n o t d eceive h i m s e l f a b o u t this. H o w e v e r , s o m e are n o t infallible. A p e r s o n is

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seld om c h e a te d by o th e r s in life b ut h e o fte n fools him self with his th o u g h t s , feelings, em o tio n s, and actions. A p erson can deceive h im self w h e t h e r he is living an o rd in a ry life or cu ltivatin g th e T a o o f im m o rta lity . Is th e cultivation of shen a valid p ro c e s s ? T h e o r e tic a l r e s e a r c h , as well as firsth an d e x p e rie n ce , co n v in ces m e th a t the cu ltivation of shen is valid. H o w e v e r , in o rd e r to p articip ate in this p ro ce ss, o n e should be com p letely his o w n m a s te r. M e r g i n g w ith th e c o s m o s is a n e c e s s a ry p re co n d itio n for re cog n izin g one's o w n spirit o r divine self. T h is is w h a t enables a p e rso n to ad vance. It enables o n e to c o n d e n se shen and assem b le ch'i; to pro ject o r re fra in fr o m p ro jectin g ; to discern th e size o f th e p rojected body, and to leave an d r e t u r n to the physical body at will. It enables o n e to w o r k on t h e cultivation of shen and to ach ieve th e T a o by m ean s of m ed ita tio n . W it h o u t p e rfe c t w isd o m , v irtu e, h a r m o n y , and blessedness, th e re is no going b ey o n d this.