A Book of the Void

From A Book of Five Rings by Miyamoto Musashi

The Ni To Ichi Way of strategy is recorded in this the Book of the Void.

What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. Of course the void is nothingness. By knowing things that exist, you can know that which does not exist. That is the void.

People in this world look at things mistakenly, and think that what they do not understand must be the void. This is not the true void. It is bewilderment. In the Way of strategy, also, those who study as warriors think that whatever they cannot understand in their craft is the void. This is not the true void.

To attain the Way of strategy as a warrior you must study fully other martial arts and not deviate even a little from the Way of the warrior. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void.

Until you realise the true Way, whether in Buddhism or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly.

Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existance, principle has existence, the Way has existence, spirit is nothingness.

Twelfth day of the fifth month, second year of Shoho (1645) 

Teruro Magonojo 

SHINMEN MUSASHI

Guard the Mind

credited to Yun Hoi:  www.yunhoiwingchun.com

All suffering in this life and others is created by the unsubdued mind. Similarly, the basis of all the practices of the six paramitas, such as generosity, moral discipline, and so on, is the mind.

Nothing is more important than guarding the mind. Let us constantly keep watch over the wild elephant of the mind, curbing it with mindfulness and vigilance. This is how to avoid being influenced by different external conditions. But even in retreat in a very secluded place, if the mind is not kept under control, it will wander all over the place. Even completely alone, we can have an enormous amount of negative emotions.

How are we to guard the mind? We should use attentiveness to watch our thoughts and use mindfulness to judge whether we are acting correctly. With these two we have the means to annihilate all adverse conditions. But without them, we will not see whether our thoughts are positive or negative or whether we are doing right or wrong, nor will we then be able to use antidotes as necessary.

- Kundun, Dalai Lama Sonam

Uniting the Three into One

The Chronicles of Tao

By Deng Ming-Dao

The poor temple room was a simple cell. Whitewashed walls had been so worn by time, so abraded by dust, and milky layers that they ceased to be dirty or coarse. They had acquired a patina of antiquity. A distant bell sounded and a faint scent of sandalwood lingered far in the background like ancestral memory. The atmosphere was dense in its stillness. Quietude was a heavy, palpable presence. Serenity had pooled deeply within the confines of the temple and he submerged himself in it. He sank to its very depths and came to rest in a perfect pyramidal posture.

Perhaps this was what it was like to drown; to feel the liquid invade your nose, your mouth, every aperture down to your pores and soak to your bones in a few seconds time. Only here, he breathed in the temple air, heavy enough to feel liquid. He became a rock. A large stone icon at the bottom of a sea of tranquillity.

Outside became inside. Inside became indistinguishable from outside. Nothing existed save the world of his meditation. Was time the cycle of the universe, or merely the measured cadence of his energy moving up his spine? He felt it was true when his masters had told him that the body was a microcosm of the universe. Wasn't he now the universe?

In the first darkness, it was his thought that created a thousand suns, a hundred galaxies. It was his breath that set the cosmos whirling. His universe evolved into five elements, the ten thousand things. He could hear his body's functions. He could listen to his nerves firing and even detect the subtle electrical flows. He could smell different smells, some fragrant, some putrid, as they rose from the complex worlds of his organs. He could taste the flows of liquids and gases. The universe was not a mechanism. It couldn't be compared to the pathetic inventions of puny men. It wasn't an organism. It was eternal. It wasn't a divine being. It embraced both thought and nonthought, being and nonbeing. All those definitions and metaphors had to be inverted. The universe was of an infinite magnitude. He was a microcosm of the universe.

The masters said the world was illusion. By simple logic, if a human being was a microcosm of the external world, he also was illusion, a phantasm imagining himself to exist in a nonexistent reality. He understood that meditation was not merely a state, but a vehicle to understanding. Existing or nonexisting, he commanded the forces inside him, concentrated them, directed them to one point. Illusion nevertheless had substance. He would pierce the veil to find the answer to his question.

The flow of his breath rose in his body, and he felt warm. He concentrated deeply, inhaling deeply. His mind seemed to dive deep into his body, down to its base, stirring the sexual fluids. Conserved by a lifetime of celibacy, trained since childhood in meditation, it was easy to stir his basic chemistry. He unified semen, breath, and spirit - what the Taoists called "Uniting the Three into One," and directed the resulting essence upward like a flow of liquid light. The brilliance ascended to his skull.

His meditation was succeeding. He quickly realized that the ascension of energy meant that he was similarly rising toward the spiritual heights. The movement of energy was perfectly precise. He felt his psychic centers opening, whirling. Saihung felt great power.

All the abilities of his masters, which had seemed so unattainable before, now seemed within his grasp. In fact, they seemed absurdly simple. They were as easy to grasp as toys were for a child. He was ecstatic. But in that moment he understood that, even then, pride and ego had leapt up. By reveling in the power, he knew that temptation loomed all the more strongly. Balanced at the top of that slender shaft of high-voltage human energy, Saihung finally understood how easy it was to topple off.

The brilliance grew like a sun condensed, contained, but now bursting and burning. Flowing. Here was the golden light streaming through the Mysterious Portal. Here was the blinding stream of infinity. He felt a hesitation. A great inner tension. He knew these feelings were the "guardians." It was his self objecting to its imminent negation. He wanted to go, but something held him back. The light flickered.

Saihung saw the light again, flooding through the portal. It built in power. All he had to do was give in. All he had to do was let the light take his being over. He paused only a moment this time, and then plunged into the rising radiance.

He felt a brief but powerful sensation, like being torn by a great explosion. And then he felt nothing. There was no longer a he to feel. There was only golden light and the trace of his surrender.

Principles of Qigong Practice

by Adam Wallace

Qi Magazine | Issue 64 | Dec 2002

Success with Qigong depends on following certain principles. Failure to do so not only diminishes the positive long-term effects but can even cause unwanted side-effects.

Qigong trains the mind, breathing, and body (posture) so these are the three essentials. The mind must remain calm and clear with a positive attitude. This is dependent on sinking the Qi to the Dantian, where it is stored and developed. If Qi remains in the upper body you may feel pressure in the chest, causing difficulty with breathing, which leads to anxiety. If it remains in the head you will feel pressure, and suffer headaches or insomnia, and find total relaxation impossible to attain. Only when Qi is stable within the Dantian do you feel comfortable and balanced.

Without proper breathing Qigong is merely stretching exercises, and the benefits are limited. Generally, breathing is through the nose, which connects with the Dantian, facilitating deep respiration and sinking of Qi. The mouth should remain closed to help reconnect the Ren and Du channels (broken at birth) and reform one unbroken channel, Xiao Zhou Tian (Small Heavenly Circuit). A maxim of Chinese medicine also states, “All disease enters through the mouth." The nose filters the air and warms it before it reaches the lungs.

When the back is straight the internal body can relax. The Baihui point (at the crown of the head) and the Wuyin point (between the legs) should form a straight line. This smoothes the Chong channel (running through the very centre of the body), which connects with the Dantian. Chinese medicine states, "If the posture is not correct, the Qi cannot flow freely. If the Qi does not flow freely the mind cannot become tranquil. If the mind is not tranquil the Qi will disperse.”

The body’s fluids belong inside the body, especially the vital substances such as the blood and semen. These essences are the foundation of health; there is no spirit without vitality, and no vitality without essence. Physical exercise which causes dehydration, through profuse sweating, is contradictory to Qigong theory, and even excessive bouts of crying leave a person feeling exhausted.

For the best results, Qigong should be practised at regular times (so your body becomes accustomed to the routine) and at the same place (as you create a Qi field which benefits your practice). Ideal times are early morning (when yin energy changes to yang) or in the evening. These hours are more conducive to Qigong as the air is cleaner, the energy is calmer, and the environment is quieter. 

Persistence is the key to success. This requires self-discipline. It is said that Qigong masters practice 24 hours a day, which is not to be taken literally but means that even when they are not exercising or meditating they are following the principles (i.e. maintaining a calm mind, deep breathing, and good posture) whether at work or at home relaxing, while walking and eating, etc.

Qigong training means to test your Qi and occasionally experience adversity. This makes the body stronger internally and enables the body to adapt to changing situations. Too much comfort makes the body weak and dependent on certain conditions. Begin in small amounts and increase as your body becomes stronger. Between 3 and 4 a.m., when most people are sleeping, the body is at its weakest. If you can practice at this time you will find it beneficial and your level will improve. Also it is vital to cultivate good moral character. You must train with a good heart and a pure mind. Benevolence, humility, honesty, and other virtues must be maintained. Over time Qigong does improve the student’s character and nature, but a bad student (one who cannot give respect or is selfishly motivated etc.) without strict guidance will never develop a high standard.

You should never be impatient for quick results as this causes restlessness and anxiety, which is contrary to the principles and therefore impedes your progress. There are no short-cuts. Qigong is an evolving process, not a quick fix like a weight-loss or body-building programme. The hardest lesson is to just to relax, and let everything come naturally in its own time. Also, even if your time is limited you should never rush your own practice. Save your energy, using it only when necessary, and balance rest with activity. If you always follow the natural way, maintain a balanced and positive mental attitude, and adhere to the principles then you are assured success with Qigong which is a long life spent in good health and happiness. Qigong is more than exercise: It is a philosophy, a way of life.

Qigong Meditation: An Ancient Art Comes Alive

From Qi Magazine (Issue 43 - 1999)

Qigong is the study of energy in the universe and our relationship with it. It is a form of meditation which seeks to make us aware of our bodies and how they are affected by internal and external forces. Qigong also teaches us to listen to our body and its messages and then provides techniques to help insure that we remain in a balanced condition.

Qigong meditation as a study is on an evolutionary journey. In ancient times, Qigong was a closely guarded “secret”. Teachings were confined to inner sanctums of monasteries, passed from father to child or teacher to disciple and so forth. Today there is an ever-increasing supply of books and information on the subject and people are studying Qigong for health, self-fulfilment, spiritual goals, to become healers, and the list goes on. Qigong is emerging as a well-respected tool in the increasing array of techniques available to assist wellness; it is also becoming an important part of integrative medicine (the integration of Traditional Chinese Medicine and western medicine). I welcome this newfound acceptance of a very old friend. The current interest in Qigong has provided wide spread interest and an expanded student base. The increased focus and attention must, over time, result in advancement in Qigong techniques through increased interest in Qigong as a field of study, a science and an art. In ancient times the search for a wellness elixir began through the search for a magic elixir, herb or pill which, when consumed,would insure health and longevity. However as time passed, it was discovered that an elixir could not be found in an external process or product, rather it was concluded that the elixir could only be found within. It was realised that each person contains a personal internal elixir that can be identified, strengthened, balanced and used to create wellness and increase longevity. Qigong meditation is one of the best methods of accessing our internal elixir and helping us to identif your personal internal strengths. Through Qigong’s ability to link the Qi and the mind, a person can learn to guide the body to turn to wellness and longevity. The Qigong meditative practice, like all studies, has progressive levels of execution and understanding. When a person begins Qigong practice they first learn what the energy is, how it flows in the body, how to access the energy and connect the mind and Qi and so forth, in order to produce balance. At the intermediate level the student expands this knowledge and continues to learn to lead and focus the energy throughout the body. At advanced levels students’ attention often turns to higher level physical and spiritual goals. I believe that all students should begin at the beginning, progress slowly and proceed step by step through advancement in Qigong study at a pace appropriate for them. A teacher is needed and should be the critical guide on this journey. Generally Qigong exercises move from the general to the specific, that is in the initial practice larger areas and more general approaches to the energy are learned. As experience is gained through practice the student then is able to focus on more specific energy(ies), areas, circulations and goals. The broad phases of Qigong study are often defined in terms of the three treasures. The three treasures simply defined are Jing/essence, also related to sexual energy; Qi/vitality; and Shen/ spirit. Each of these exists in the prenatal (that with which a person was born) state and the acquired (that which is obtained after birth) state. The process of nurturing and moving between the three treasures on their two states leads to the ultimate goal of meditation – the obtainment of the void, their return to nothingness: Jing (essence) becomes Qi; Qi (vitality) becomes Shen Shen (spirit) becomes nothingness (the void). A person affects their prenatal and acquired Jing, Qi and Shen positively based in the choices they make in living their life. It is important therefore that we choose how we live wisely so as not to damage any of the three treasures.

Qigong at all levels directs attention to the nurturing of the three treasures. In addition through the progressive study of Qigong, a student works to move through the three transitions noted above. One stage should be successively achieved prior to moving to the next. Therefore students at the beginning levels first work on issues related to nurturing and balancing of Jing and Qi in terms of their prenatal and acquired states. Then as experience is gained as students move on to themore advanced levels of dealing with Qi and Shen and finally moving from Shen to nothingness. Further in moving through the process outlined above a person needs to take each step at a time (e.g. Jing becomes Qi) and insure that they are well and balanced at each stage prior to moving to the next. Students generally begin Qigong study working with a meditative practice that allows them to work on issues related to Jing and Qi. It is primarily the beginning practice that will be discussed for the remainder of this article. Qigong practice can be considered to be a meditation on several levels. First as practices in Xuan Ming Dao Qigong. Qigong as a whole is a meditation. In addition within the Qigong practice there are active (Yang) and passive (Yin) aspects. The Yin aspect can be thought of as a specific meditation segment within the total practice. On a larger scale, as Qigong becomes part of a person’s life and accessible and usable in daily situations, the Qigong meditation becomes an ongoing method of establishing and maintaining balance throughout the day – or more appropriately Qigong becomes an approach to living. At this level life itself can be thought of as a meditation because the individual has come into harmony and balance with the universe and is therefore one with everything around them, adjusting and adapting naturally as needed. In Xuan Ming Dao Qigong study, prior to beginning the Qigong practice, students strive to attain a level of relaxation, quiet and naturalness. This approach assists students in preparing for the practice by beginning to physically andmentally prepare themselves for themeditative practice session. Relaxation means not being in a stressed or nervous condition. Many factors can prevent relaxation; for example,weakness or fatigue can prevent one from relaxing (since the mind has more difficulty controlling the body when one is fatigued). Three things are necessary to relax completely: 1) the mind and emotions must relax; 2) the joints of the whole body, especially the waist, the neck, and the shoulders, must relax; 3) the internal organs must relax. Quiet can be thought of as a state which is peaceful, free from disturbance of noise, emotions, the mind’s chatter and so forth. Three types of quiet can be considered: a quiet environment; and physical quiet of the body; and a quiet of the mind. Many practitioners pay attention to the environmental and mental quiet, ignoring the lack of physical quiet in the body. A serious practitioner must pay attention to all three kinds of quiet. Naturalness is to be in our essential form, unaltered, not artificial, in harmonywith nature and the environment. Four aspects of naturalness can be considered: 1) the surroundings must be natural; 2) the posture must be natural; 3) the breathing must be natural; 4) the thoughts (one’s mind and mood) must be natural. During the practice of Qigong, everything has to be natural. Human beings are an inseparable part of the universe, not distinct entities existing apart from nature. In practising Qigong, a person strives to become aware of and sensitive to this connection to the universe, to understand the relationship. The ultimate goal of Qigong practice is for the body, mind, spirit and universe to become one.

By HuangYu-Cheng, LAc 

Adapted to English by Laurie Manning and Robert Poile

About theAuthor: HuangYu-Cheng, L.Ac. has a background that combines aspects of both traditional Chinese healing and Chinese Martial Arts. He is a 31st generation disciple from the Shaolin Temple in China, Qigong Advisor at the South China University, NCCA certified in the US, as an author and lecturer in his field and Master of the Jing Ying Tai Qi Kung Fu Association in Stickie, IL. 

Email address: chinaqi888@aol.com

Why Meditation is Important to the Martial Arts

Why Meditation is Important to the Martial Arts

by Jáchym Jerie, January 24, 2011

Disciple of Dr. Yang, Jwing-Ming at the YMAA CA Retreat Center

Also featured in the Spring 2011 Issue of Qi-Journal: http://www.qi-journal.com/

To reach the full potential as a martial arts practitioner, you must begin by training your mind. One way to accomplish this task is through sitting meditation. Through meditation your awareness, calm, and focus will increase. These are all very important factors in martial arts. Without awareness, you will not be able to fight in a battle without getting hit or even killed. Without focus, you will not be able to catch the right opportunity to strike or defend, which could be disastrous. Without calmness, you will not be able to focus or relax. If you tense up out of fear, you will burn out quickly. You must learn how to manipulate your energy, which will be referred to as Qi (氣) of the body so it will not disperse unused. Also you can activate more energy when it is really necessary.

All these benefits can be gained through embryonic breathing, which is the type of meditation focused in this article.

Embryonic Breathing Theory

To understand the concept of embryonic breathing, you have to know the basic energy system of the body. The human body has two polarities, one resides in the brain, and the other is in the abdomen region. The latter is called the real lower Dantian (丹田), while the former is known as the upper Dantian. There is another Dantian positioned at the solar plexus area, but not covered in this article. The lower Dantian is the battery for the whole body. It resides in the abdomen region. The structure of the abdomen allows Qi to be stored to a high level and from there it can supply the whole body.

The upper Dantian is in the limbic system located between the ears. Some Qi Gong (氣功) practitioners believe that this is the residence of the spirit and your true self.

The lower and upper Dantian communicate through the spinal cord. The communication occurs here because the spinal cord is composed of material highly conductive to Qi. This enables the two brains to act as one. Physically, they are two, but in action, they are one.

Yin and Yang

The energy of the Dantians has two polarities; the lower Dantian is the Yang (陽) side, and the upper Dantian is the Yin (陰) side. The two polarities regulate the whole energy system of the body. The Yang side supplies the quantity, while the Yin side supplies the quality. The quality of the energy will improve as the practitioner learns how to focus better. However, it is not a task that can be finished since there are unlimited levels of focus. Only through practice can you attempt to achieve a level of focus where outside distractions will not register. To improve the quantity, you have to condition the lower Dantian. For further information please refer to the book Qigong, The Secret of Youth—Da Mo's Muscle/Tendon Changing and Marrow/Brain Washing Classics, by Dr. Yang, Jwing-Ming.

False Dantian

The whole abdominal area is called false Dantian and can store energy to some extent, but once it is full, the energy will be distributed and consumed. The energy that is stored there comes from fat conversion, which happens as we move our abdomen, in normal or reverse abdominal breathing, which will be discussed later in this article. About one and a half inches below the navel, there is a cavity which is called Qihai (氣海) or false Dantian. Through this cavity one can lead Qi into and out of the real lower Dantian.

Semi-sleeping State and the Mind

The Chinese believe that human beings have two kinds of minds. One is called Yi (意) and the other one is called Xin (心). Yi is steady like a horse and represents wisdom. Xin is like a monkey and represents the emotional mind. To calm down the emotional mind, you should focus on your breathing. The semi-sleeping state is very important for meditation. Once we get to the semi-sleeping state the subconscious mind starts to wake up. The control of the conscious mind gets thinner and thinner. Once you meditate for a while, you might experience the surfacing of emotions such as anger or sorrow. Those feelings are most likely trapped emotions from the past, and you should release them.

Despite this, the semi-sleeping state is a condition in which we can best concentrate. When we are in the conscious state, our mind registers a lot of things and gets distracted by the outside world. Once we reach the semi-sleeping state, those distractions from outside fade away. Of course it is not easy to keep the semi-sleeping state without falling into the sleeping state. Through regular practice you will be able to do so.

Normal Abdominal Breathing

As you inhale, the diaphragm drops down and the abdomen pushes out. The Huiyin (會 陰), located between the anus and the testicles (essentially the perineum), also pushes out. As you exhale, the abdomen withdraws and the diaphragm moves back up to push air out. The Huiyin also gently pulls in.

This breathing technique is mostly used for relaxation purposes and is a very natural and familiar way to breathe. Babies instinctively use abdominal breathing. However, most people develop the habit of breathing with their ribcage as they grow older.

Reverse Abdominal Breathing

Reverse abdominal breathing is the opposite of normal abdominal breathing. As you inhale, the Huiyin and abdomen draw in. As you exhale, the Huiyin and abdomen push out. This breathing method helps to lead and build Qi more efficiently and should be used during meditation. Reverse abdominal breathing occurs naturally quite often, such as when laughing or crying. Reverse abdominal breathing also helps to energize muscles to a higher level, so it also occurs without thought when power or strength is needed, for example, when pushing heavy objects.

Embryonic Breathing

Embryonic breathing is the foundation for many kinds of meditation and Qigong exercises. Please note, it is very important to establish a good foundation before you can move onto any advanced exercises. If you want to master embryonic breathing, you have to practice the normal and reverse abdominal breathing techniques.

Embryonic breathing itself is basically the reverse abdominal breathing exercise with the mind placed into the lower Dantian. A step by step approach is discussed below. When the mind is placed into the center, one stores the energy there, since the mind and Qi are connected.

How does Meditation Work?

To get a deep understanding of meditation requires time and a lot of practice. To achieve success, you need to be patient and have perseverance. If you would like to start meditating, think about an available time in your schedule. It is preferable to meditate at the same time each day. This will establish a routine, and will make it easier for you to settle your mind faster.

Meditation can be practiced in almost any position. Here, at the YMAA Retreat Center, we like to sit on a cushion with crossed legs. This is practical as we will do further exercises in this position. You may prefer to sit on a chair or even lay down. The first step of embryonic breathing is to calm down your emotional mind. You do this by focusing on your breathing and relaxing your body. In the beginning, you might get distracted and think about other issues instead of paying attention to your breathing. If you get distracted, simply bring your mind back to your breathing. It will take some time until you feel comfortable with focusing inward and pushing external thoughts away.

Benefits Gained Through Meditation

As you progress, you will naturally start to inhale into your abdomen and this will have a great effect on your health. The diaphragm drops down as you inhale which massages the organs that are below it, in particular the kidneys, liver and spleen. The kidneys produce hormones and through the massage, the production goes up. These hormones are a bio-catalyst which helps make chemical processes in the body run more smoothly. As we age, the hormone production goes down; therefore it is important to keep the hormone production at a proper level.

Through proper, relaxed, and smooth breathing, you take in a lot of oxygen. This will ensure that the practitioner has a faster metabolism. Only with air are we able to change food into energy, therefore, it is extremely important to build up the right breathing habits.

In addition, you will learn how to manipulate your energy. Using the correct technique of breathing, you can manifest more energy or store it in the center and in the bone marrow. That’s why you can store energy when there is abundance, and manifest it when it is really necessary. Through meditation, the mind calms down and becomes more focused. This is crucial since focus is needed for all the tasks we face in daily life. It helps to solve them efficiently and thoroughly. You will find a solution to a problem faster when you are focused and calm, rather than when you are distracted and agitated.

Often we read that our life will get easier through meditation. This is only partially true. Meditation is hard work and it requires a tremendous amount of discipline. It will bring you to the point where you face your true self, and this might not be an easy task.

I believe that one of the reasons why we have so many things that keep us occupied is because we don't want to listen to our inner selves. No one really likes to look into a mirror and see all the flaws you have. But this is the only way we can evolve. As you meditate, you might feel emotions coming up without any apparent reason. Those emotions are the ones which we hold back. The only way to deal with them is to let them out. Mediation can be a very powerful tool in your life for improving mental well being as well as physical health.

Jáchym Jerie is a disciple of Dr. Yang, Jwing-Ming at the YMAA CA Retreat Center, which is located in Humboldt County, CA. Jáchym grew up in Switzerland and has been training Kung Fu since he was 17.

For more information: www.YMAA.com

Relax your Mind, Establish Root, Cultivate Qi.

Qigong General Training by Dr. Yang, Jwing-Ming

Every qigong form or practice has its special training purpose and theory. If you do not know the purpose and theory, you have lost the root (meaning) of the practice. Therefore, as a qigong practitioner, you must continue to ponder and practice until you understand the root of every set or form. Remember that getting the gold is not enough. Like the boy in the old Chinese story, you should concern yourself with learning the trick of turning the rock into gold. You can see that getting the gold is simply gaining the flowers and branches, and there can be no growth. However, if you have the trick, which is the theory, then you will have the root and you may continue to grow by yourself.

In Chinese qigong society, it is commonly known that in order to reach the goal of qigong practice, you must learn how to regulate the body (tiao shen, 調身), regulate the breathing (tiao xi, 調息), regulate the emotional mind (tiao xin, 調心), regulate the qi (tiao qi, 調氣), and regulate the spirit (tiao shen, 調神). Tiao in Chinese is constructed from two words, "言" (yan, means speaking or talking) and "周" (zhou, means round or complete). That means the roundness (i.e., harmony) or the completeness is accomplished by negotiation. Like an out of tune in piano, you must adjust it and make it harmonize with others. This implies that when you are regulating one of the above five processes, you must also coordinate and harmonize the other four regulating elements.

Regulating the body includes understanding how to find and build the root of the body, as well as the root of the individual forms you are practicing. To build a firm root, you must know how to keep your center, how to balance your body, and most important of all, how to relax so that the qi can flow.

To regulate your breathing, you must learn how to breathe so that your respiration and your mind mutually correspond and cooperate. When you breathe this way, your mind can attain peace more quickly, and therefore concentrate more easily on leading the qi.

Regulating the mind involves learning how to keep your mind calm, peaceful, and centered so that you can judge situations objectively and lead qi to the desired places. The mind is the main key to success in qigong practice.

Regulating the qi is one of the ultimate goals of qigong practice. In order to regulate your qi effectively you must first have regulated your body, breathing, and mind. Only then will your mind be clear enough to sense how the qi is distributed in your body and understand how to adjust it.

For Buddhist and Daoist priests who seek enlightenment or Buddhahood, regulating the spirit (shen) is the final goal of qigong. This enables them to maintain a neutral, objective perspective of life, and this perspective is the eternal life of the Buddha. The average qigong practitioner has lower goals. He raises his spirit in order to increase his concentration and enhance his vitality. This makes it possible for him to lead qi effectively throughout his entire body so that it carries out the managing and guarding duties. This maintains health and slows the aging process.

If you understand these few things you can quickly enter into the field of qigong. Without all of these important elements, your training will be ineffective and your time will be wasted.

Before you start training, you must first understand that all of the training originates in your mind. You must have a clear idea of what you are doing, and your mind must be calm, centered, and balanced. This also implies that your feeling, sensing, and judgment must be objective and accurate. This requires emotional balance and a clear mind. This takes a lot of hard work, but once you have reached this level you will have built the root of your physical training, and your yi (mind) can lead your qi throughout your physical body.

Regulating the Body (Tiao Shen, 調身)

When you learn any qigong, either moving or still, the first step is to learn the correct postures or movements. After you have learned the postures and movements, learn how to improve them until you can perform the forms accurately. Then you start to regulate your body until it has reached the stage that could provide the best condition for the qi to build up or to circulate.

In still qigong practice or soft qigong movement, this means to adjust your body until it is in the most comfortable and relaxed state. This implies that your body must be centered and balanced. If it is not, you will be tense and uneasy, and this will affect the judgment of your yi and the circulation of your qi. In Chinese medical society it is said: “[When] shape [body’s posture] is not correct, then the qi will not be smooth. [When] the qi is not smooth, the yi [wisdom mind] will not be peaceful. [When] the yi is not peaceful, then the qi is disordered." You should understand that the relaxation of your body originates with your yi. Therefore, before you can relax your body, you must first relax or regulate your mind (yi). This is called "shen xin ping heng," (身心平衡) which means "body and heart [i.e., mind] balanced." The body and the mind are mutually related. A relaxed and balanced body helps your yi to relax and concentrate. When your yi is at peace and can judge things accurately, your body will be relaxed, balanced, centered, and rooted. Only when you are rooted can you raise up your spirit of vitality.


Three Levels of Qigong Relaxation

Relaxation is one of the major keys to success in qigong. You should remember that only when you are relaxed will all your qi channels be open. In order to be relaxed, your yi must first be relaxed and calm. When the yi coordinates with your breathing, your body can relax.

In qigong practice there are three levels of relaxation. The first level is the external physical relaxation, or postural relaxation. This is a very superficial level, and almost anyone can reach it. It consists of adopting a comfortable stance and avoiding unnecessary strain in how you stand and move. The second level is the relaxation of the muscles and tendons. To do this your yi must be directed deep into the muscles and tendons. This relaxation will help open your qi channels, and will allow the qi to sink and accumulate in the dan tian.

The final stage is the relaxation that reaches the internal organs and the bone marrow. Remember, only if you can relax deep into your body will your mind be able to lead the qi there. Only at this stage will the qi be able to reach everywhere. Then you will feel –transparent—as if your whole body had disappeared. If you can reach this level of relaxation, you can communicate with your organs and use qigong to adjust or regulate the qi disorders that are giving you problems. You will also be able to protect your organs more effectively, and therefore slow down their degeneration.

Rooting

In all qigong practice it is very important to be rooted. Being rooted means to be stable and in firm contact with the ground. If you want to push a car you have to be rooted; the force you exert into the car needs to be balanced by the force into the ground. If you are not rooted, when you push the car you will only push yourself away and not move the car. Your root is made up of your body's sinking, centering, and balance.

Before you can develop your root, you must first relax and let your body "settle." As you relax, the tension in the various parts of your body will dissolve, and you will find a comfortable way to stand. You will stop fighting the ground to keep your body up and will learn to rely on your body's structure to support itself. This lets the muscles relax even more. Since your body isn't struggling to stand up, your yi won't be pushing upward, and your body, mind, and qi will all be able to sink. If you let dirty water sit quietly, the impurities will gradually settle to the bottom, leaving the water above it clear. In the same way, if you relax your body enough to let it settle, your qi will sink to your dan tian and the bubbling wells (yongquan, K-1, 湧泉) in your feet and your mind will become clear. Then you can begin to develop your root.

To root your body you must imitate a tree and grow an invisible root under your feet. This will give you a firm root to keep you stable in your training. Your root must be wide as well as deep. Naturally, your yi must grow first because it is the yi that leads the qi. Your yi must be able to lead the qi to your feet and be able to communicate with the ground. Only when your yi can communicate with the ground will your qi be able to grow beyond your feet and enter the ground to build the root. The bubbling well cavity is the gate that enables your qi to communicate with the ground.

After you have gained your root, you must learn how to keep your center. A stable center will make your qi develop evenly and uniformly. If you lose this center, your qi will not be led evenly. In order to keep your body centered, you must first center your yi and then match your body to it. Only under these conditions will the qigong forms you practice have their root. Your mental and physical centers are the keys that enable you to lead your qi beyond your body.

Balance is the product of rooting and centering. Balance includes balancing the qi and the physical body. It does not matter which aspect of balance you are dealing with; first, you must balance your yi, and only then can you balance your qi and your physical body.

Qigong has always been an important part of Chinese martial arts training. Without qigong training, a martial artist will have lost the origin of martial power, and what he or she uses will be only muscular power. This will make Chinese martial arts no different from the Western fighting arts. The most unique elements of Chinese martial arts are in qigong training and the buildup of internal energy (i.e., qi). From this, you will begin to understand the way of your life more deeply.

Dr. Yang, Jwing-Ming, is a renowned author and teacher of Chinese martial arts and Qigong. Born in Taiwan, he has trained and taught Taijiquan, Qigong and Chinese martial arts for over forty-five years. He is the author of over thirty books, and was elected by Inside Kung Fu magazine as one of the 10 people who has "made the greatest impact on martial arts in the past 100 years." Dr. Yang lives in Northern California.

Pranayama and Qigong

Notes from Wikipedia:

Pranayama (Sanskrit: प्राणायाम prāṇāyāma) is a Sanskirt word meaning "extension of the prana or breath" or more accurately, "extension of the life force". The word is composed of two Sanskrit words, Prāna, life force, or vital energy, particularly, the breath, and "āyāma", to extend, draw out, restrain, or control. 

Qigong or chi kung (气功) is the Chinese philosophy and practice of aligning breath, physical activity and awareness for mental, spiritual and corporeal health, as well as the development of human potential. The word is composed of two Chinese characters: qì (氣) and gōng (功). Qì is translated as "breathe", "air", "gas", but can also be used to describe the relationship between matter, energy and spirit. Gong (or kung) usually involves "force" or "power", with success implications like "achievement" and "results".

Prana is a subtle invisible force. It is the life-force that pervades the body. It is the factor that connects the body and the mind. The body and the mind have no direct connection. They are connected through Prana only.

Qi is the invisible force that gives life to all living matter. Only through developing the mind-body connection, can we gain awareness of qi and awaken the spirit.

Meditation Training for the Martial Arts

Meditation Training for the Martial Arts

By Sifu Zopa Gyatso

Meditate on the unborn nature of mind:
Like space, no center, no limit;
Like the sun and moon, bright and clear:
Like a mountain, unmoving, unshakeable;
Like the ocean, deep, unfathomable.
- Jetsun Milarepa 

Just as they hone the fitness of their bodies and their reactions, many martial artists practice meditation to hone and control their minds. Meditation can assist martial arts training and performance by giving the practitioner the ability to focus and relax the mind. In combat a relaxed but focused mind is essential and may well be the factor which ensures you are a survivor. Japanese samurai well understood this and sought out Zen masters to learn this skill and studied it assiduously. Likewise, Chinese masters, both Buddhist and Taoist, in various martial traditions, have stressed the necessity of mind training to attain superior skills. This is especially marked with respect to the internal systems, some of which have extensive chi gung and meditation curricula. Wing Chun Kuen, of course, has its Siu Lien Tao form, the first section of which can (and in my view, should) be used as meditative exercise.

In this article I will restrict myself to discussing seated meditation. Standing meditation is slightly physically different but involves essentially the same mental processes. Likewise I refrain here from commenting on chi gung. The thing to bear in mind, in both martial art and meditation, is that you must seek transfer of training to application. In other words, the calmness you achieve in practice must be transferred to the normal world by consciously practising the transfer. Otherwise, you are simply training something in isolation, "in an incense-filled room", as some-one recently put it. You need to practice your calm relaxation during training and to be aware of it during an actual self-defence encounter.

In the Tibetan tradition of mind training there are two types of meditation. These are: Shi-ne (Tibetan), Samatha (Sanskrit) or Calm Abiding meditation (English) and Lhag mthong (Tibetan), Vipasyana (Sanskrit) or Insight Meditation (English). Both are essential but one must master Shi-ne before Lhag mthong can yield any benefits. This article focuses on Shi-ne. In the words of my lama, Lama Choedak, Shi-ne tunes our minds to the wave length of spaciousness, freedom and happiness.

***

Here are the reflections on Shi-ne meditation: 

My mind has long been lost in search of happiness Without knowing how transient all things are. Seeing the unsatisfactoriness of real life experiences, I will not allow my mind to wander outside.

Turning back the forcers of harmful habitual inclinations And holding firmly to the peace and tranquility within I rejoice in the store of joy I have discovered I the happiness of observing the intrinsic calmness. Let this clear and luminous state of mind Not be overshadowed by my habitual tendencies; Abiding in the natural calmness and serenity of the mind Let me see all perceptions as nothing but its mere reflection.

Neither grasping nor rejecting any sensory perceptions. I shall see them as adventitious ripples and waves Of the sea of my mind in deep meditation And absorb them into the ocean of clear mind.

As I focus my mind to sit in the correct meditation posture Let the physical self express the deep yearning To experience the calm, still and spacious nature of the mind And transcend the problems I have with this body.

The incoming breath brings in all the positive things outside me And permeates the whole nervous system of my body; As the rays of the morning sun dispel the darkness It soothes the pain and temporary discomfort.

As I retain my breath, let me sustain The vital energy of wakefulness and awareness Enabling me to let go and forgive the past And enjoy the fresh manifestation of this bare moment. My outgoing breath releases all feelings Of tension, anger, stress, anxiety and worry As the masses of dark clouds suddenly disappear Let the adventitious circumstances lapse to dawn a new beginning.

Breathing and observing the bare moment of awareness Without assuming what it will become May I live every moment with pristine awareness Without delaying an unforeseen future to cultivate it.

Following the wise sages by respecting their words of wisdom Let me remember skillful ways to apply them to everything I do, say and think, so that my conduct brings no harm to others And may I not become a victim of what I do, say and think.

While watching the constant flow of thoughts Without discriminating between those that are good or bad Let me neither be overjoyed with meditation Nor depressed by my lack of concentration Sinking in a withdrawal of the senses Is relaxation of the conscious self, but not meditation. Let me not be excited by the slight virtues of concentration I have just begun to experience.

Holding the rope of mindfulness and the hook of alertness May I resolve to tame this mind which is like a wild elephant.

Steadily focusing the mind with moderate application of antidotes May I discover what causes its restlessness.

When I find no sensory objects which are not in my reflection All visions and experiences are the circumference of my self. Like trees, mountains, rivers and heaven and earth My existence is to give and share what I have with others.

How can I cling to and grasp what I have obtained from others? As soon as I let something go, I create space and experience joy. As soon as I give things away, I find a joy not found in keeping them. Learning to cherish others will bring me happiness that will last.

***

If you decide to add meditation practice to your training then you will not regret it. In my view meditation is an essential component of training in martial arts both for the practical benefits which flow from it in application but also for the training of a calm mind which can express Mo Duk .

Yiquan from Warriors of China Movie

A clip featuring Yiquan or Mind Fist Chinese Martial Art. This is the remote training center of Cui Rui Bin, a famous Yiquan master. This is part of the Warriors of China DVD, available at www.emptymindfilms.com

Notes on Wuji Qigong

Qigong - Essence of the Healing Dance

By Francesco Garri Garripoli

Wuji Hundun Qigong, is a 1,200-year-old health maintenance system from China handed down by 95 year-old Master Duan Zhi Liang of Beijing, China. Drawing on Taoism, Buddhism, the Wuji form conforms to the basic principles of Traditional Chinese Medicine (TCM) which in fact sprung from Qigong concepts that go back 5,000 years. Like all Qigong in this way, the enhanced movement of Qi (life-force, bioelectric vitality) is promoted throughout the body as well as the storing and strengthening of Qi for good health. TCM believes stagnant Qi leads to all pain and disease. Proven useful for healing many diseases, this simple style actually has it's roots in ancient wushu swordplay and gong fu (Kung Fu) inner cultivation of Qi--as useful for the healer as it is for the warrior...and soon we understand how they are one in the same…

Wuji Hundun Qigong is a unique blend of inner (Nei Qi) and outer (Wei Qi) cultivating techniques. Master Duan comes from the practical "old school" of healing arts. He believes a practitioner must also be a teacher. A healer must be a warrior. An intellect must pursue the arts. Our prayer is to seek balance…and we seek balance by letting go of "form"…and seek the essence of all things.

Wuji Qigong is an exercise and stretching system, focusing on synchronizing the breath with slow movements and guided visualizations. Upon deeper study, the transformative nature of this health maintenance modality becomes apparent. Balancing the Taoist and Buddhist traditions of China, Wuji Hundun Qigong seeks to strengthen the body (the mandate of the Taoists) while enhancing spiritual life (the essence of the Buddhist doctrines.) Ultimately, a merging of the two takes place, not intellectually, but through "wu xing" or deep, emotional understanding. Written and oral teaching can only seek to trigger and stimulate you, the true wu xing must come from within--as the truth derives from nature and is constantly accessible. Through cultivating your inner Qi and spirit, you become strong, not as an "individual" against the world but as an integral part of the world; a mirror reflecting light…Sincere practice with an intention to remain receptive is the key…as we come to realize the holistic nature of Wuji Qigong will effect the body, mind, and spirit. 

When all aspects of our life are embraced and brought into balance--from our diet to our daily activities--Qigong's true benefits will emerge. The accompanied reduction in stress will allow our natural healing abilities to work efficiently and we will begin traveling the path of true healing and well being.

May the stretching and opening forms of this style of Qigong, which is equally influenced by the Wushu Martial Arts and Wei Qi healing techniques, help you to remember the natural gifts and tools you possess. The process helps to rebalance stagnation and blocks (the source of all pain and disease.) This process also helps us to cultivate our sensitivity to the subtle forces of Qi…and to bring our conscious intent to where it is required. As the old Chinese maxim states, "Where the mind goes, Qi follows." May we always remember the resonant relationship we have with the world around us.

The Dalai Lama on Meditation

Notes from The Dalai Lama: A Policy of Kindness

Whatever forms of meditation you practice, the most important point is to apply mindfulness continuously, and make a sustained effort. It is unrealistic to expect results from meditation within a short period of time. What is required is continuous sustained effort.

If you are able to do a little meditation daily, withdrawing this scattered mind on one object inside, it is very helpful. The conceptuality that runs on thinking of good things, bad things, and so forth and so on will get a rest. It provides a little vacation just to set a bit in non-conceptuality and have a rest.

Practice in the morning. See if this makes your mind more alert throughout the day. As a temporary benefit your thoughts will be tranquil. As your memory improves, gradually you can develop a kind of special perception and understanding, which is due to an increase of mindfulness. As a long term benefit, because your mind has become more alert and sharp, you can utilize it in whatever field you want.

It is helpful not to practice too long in the beginning; do not over- extend yourself; the maximum period is around fifteen minutes. The important thing is not the length of the session but the quality of it. In the beginning, start with many short sessions -- even eight or sixteen sessions in a day -- and then as you get used to the process of meditation, the quality will improve, and the session will naturally become longer. A sign that your meditative stabilization is progressing well is that even though your meditative session may be long, it will feel as though only a short time has passed. If it seems that you have spent a long time in meditation even though you have spent only a little, this is a sign that you should shorted the length of the session. This can be very important at the beginning.

Effort is crucial in the beginning for generating a strong will. We all have the Buddha nature and thus already have within us the substances through which, when we meet with the proper conditions, we can turn into a fully enlightened being having all beneficial attributes and devoid of all faults. The very root of failure in our lives is to think, "Oh, how useless and powerless I am!" It is important to have a strong force of mind thinking, "I can do it," this not being mixed with pride or any other afflictive emotions. Moderate effort over a long period of time is important, no matter what you are trying to do. One brings failure on oneself by working extremely hard at the beginning, attempting to do too much and then giving it all up after a short time. A constant stream of moderate effort is needed. Similarly, when meditating, you need to be skillful by having frequent, short sessions; it is more important that the session be good quality than it be long.

When you have such effort, you have the necessary "substances" for developing concentration. Concentration is a matter of channelizing this mind which is presently distracted in a great many directions. A scattered mind does not have much power. When channelized, no matter what the object of observation is, the mind is very powerful. There is no external way to channelize the mind, as by a surgical operation; it must be done by withdrawing it inside. Withdrawal of the mind also occurs in deep sleep in which the factor of alertness has become unclear; therefore, here the withdrawal of the mind is to be accompanied by very strong clarity of alertness. In brief, the mind must have stability staying firmly on its object, great clarity of the object, and alert, clear, sharp tautness. 

Jim Roselando: The Root of Yang Sheng Qigong

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Auto-Respond 46
Fr: Jim Roselando, Boston, USA
Re: The Root of Yang Sheng Qigong

Hello again,

     There are many ways to affect ones energy level! Our art is called: Yiquan (mind boxing) as the Mind is the key aspect for regulating ones physical well being. Since our method of cultivation is based on Mind cultivation, we need to understand the benefits of Non-Attachment. An active mind will cause all sorts of issues.  Examples:

                           Anger makes energy rise

                           Worry makes energy low

                           Over-thinking makes the energy knot

                           Grief makes energy vanish

                           Fear makes energy descend

                           Shock disorients the energy

                           etc..

     In Yiquan Qigong we follow the maxim of: Use silence to lead action. Non-attachment is the road to silence, and it is being mindful of the posture, relaxation and breathing that is essential as they are our "loose guidelines" to keep us developing. Awareness of these three elements will gradually change the frequency from chaotic to calm. A calm mind, body and breath will give birth to vitality & energy!  

Greetz from Boston, USA

Peace,

Jim Roselando

www.ApricotForestHall.com

Seek Fullness of Spirit and Intention

Notes from Master Wang XiangZhai

Although the principles are simple and easy, for a beginner it is not easy to understand them. What is important is spirit, and not seeking superficial form. Mind should embrace the whole and the internal. A part should not disturb the unity of the whole. External movement should not spoil internal harmony. Whole body should be naturally relaxed and light, you should keep pleasant mood, as if taking a pleasant bath in the great bathroom of nature. To achieve this, before starting exercise you should calm mind, get rid of disturbing thoughts. You should also put attention to four external attributes and five demands. 

Four external attributes: straight head, straight sight, posture of dignity, calm voice. 

Five demands: respect, carefulness, intention, truth, harmony. 

You should be respectful towards people and all matters. You should express your intentions truly. You shouldn't be rude toward anyone or anything, you shouldnít harm anyone. These are demands for character and external behavior of practitioner. He/she should keep the attitude and feelings like those of children toward parents, of parents toward children. When talking about exercises, you should seek fullness of spirit and intention, not resemblance of form. This is the basic demand of training.

Strength Originates in the Void

All sorts of strength originate in the void and nothingness, which can only be felt gradually by the tiny edges and corners of the body. Seek fullness of spirit and mind, not resemblance of form, posture is changing with mind movement, form is simple and intention rich!

Wang XiangZhai

Wang Xiangzhai: Entering the Quiet State

By Wang Xiangzhai

If one does not use the mind to relax and harmonize all the muscles of the body, they will never be free to expand and contract smoothly, and one will never be able to harness the use of "lively strength".....

Since this is a mental as well as physical exercise, overcoming random thoughts is an important aspect. However, a person's thinking is broad, especially that of an adult, and dispersing random thoughts is not easy. Many, then, see this as a big problem, striving for the Quiet State, with the results that the more they strive, the tenser they become and the greater becomes the load on the mind. As they chase out one thought, more arise in an increasingly spiral of tension until the thoughts run loose like a wild horse. The ancients developed many aids for the beginners to help them; however, only being completely relaxed and natural, not trying to control, just letting thoughts come and go WITHOUT ATTACHMENT, can one really stabilize and liberate the consciousness. If the incursion of random thoughts is especially bad, then one should imagine oneself to be a great cauldron, absorbing and melting any thoughts like snowflakes falling into a fire........