The Way of Virtue[AW1] 

Qigong Meditations to Cultivate[AW2] 

Perfect Peace in an Imperfect World

by Robert Peng with Rafael Nasser

Dedicated to Laozi (Lao Tzu), the founder of Daoism

Table of Contents[AW3] 

Prologue

Part 1: Establish Deep Appreciation and Understanding

Chapter 1: Basic Concepts

Chapter 2: The Mystery of Being - From Zero to Ten Thousand

Chapter 3: Taiji in Daily Life - The Voices of Mind

Chapter 4: The Mind Body Connection - The Daoist Bodymind

Part 2: Awaken and Integrate (the Organs, Baihui, and the Wuji Point)

Chapter 5: Locating Your Organs - Awakening Higher Mind

Chapter 6: The Pearl - Awakening Pure Mind

Chapter 7: Huo Lu Gong and Spirit Cultivation

Epilogue: A Dream, Imagined

Prologue[AW4] 

            A series of primal questions shadow each one of us every moment of every day. Who am I? Why do I exist? Who are you? Why does anything exist? What is really going on? On most days we wake up, shower, brush our teeth, get dressed, eat, commute, work, eat, work, socialize, eat, watch television, shower, sleep and cycle through some variation of this routine. Throughout our waking hours we focus on deadlines and workflows, we are distracted by news and gossip, we delight in food and pleasure, we are drawn into the dramas in our phones, we fight, we kiss, we play, we exercise, we live our lives. All the while, the primal questions hover over us like unnoticed clouds each ticking second of the day.      

            Every once in a while, the natural order subverts and our lives fall through the cracks of clock time into the abyss of chaos. We lose a loved one, we bump elbows with mortality, we witness horrors that disrupt the rhythm of our daily routine and the questions come into sharp view. Who am I? Why do I exist? Who are you? Why does anything exist? What is really going on? Some of us turn to religion for an answer and some of us turn to science. But both faith and reason remain mute in the face of the primal questions. God the Creator is an unknowable mystery and the laws of physics break down at the edge of time. What preceded Creation? What preceded the Big Bang? Who or what set the Universe in motion and why? Ask a priest and a cosmologist and they will both shrug in unison.

            Envision the Universe as an expanding circle. The centerpoint of this circle, also known as the Origin, symbolizes the unknowable root of all things. Somehow, the Origin of all things radiated outward and the titanic trio of time, matter, and energy manifested. Subatomic particles came into being and the circle expanded. Subatomic particles gave rise to atoms. The circle expanded again. Atoms gave rise to molecules, molecules to cells, cells to aquatic life, aquatic life to amphibians, amphibians to reptiles, reptiles to mammals, mammals to monkeys and apes, monkeys and apes to hominids, hominids to archaic humans, and archaic humans through a series of momentous cultural leaps evolved tribal, horticultural, agricultural, modern and postmodern cultures and technologies. Each stage of this evolutionary spiral enveloped the preceding stages and with each developmental whirl, each evolving entity expanded in breadth of experience, depth of feeling, and height of intelligence.

            Modern and postmodern human beings represent the pinnacle of this process. We stand at the outermost edge of the circle on our planet. We fathom the depths of the oceans and the farthest reaches of the solar system, we generate values and legal codes that strive for higher ground, and we discover technologies that leverage matter and the laws of physics in ways unimaginable just a few decades ago.

            The evolutionary journey that leads from quarks to T-Rex to the Beatles details a breathtaking adventure and our ability to grasp the contours of this journey showcases the capacity of the human mind for complexity and nuance. We are a remarkable species, but despite the remarkable progress we have made, the problems that plague our planet appear to grow in proportion to our achievements. The threat of violence continues to hang over personal and international relations. Economic swings undermine our sense of stability and rattle social cohesion. Climate change and disease threaten our wellbeing. Drugs, corruption, human trafficking, and crime derail the wheels of governance. Nuclear weapons threaten every heartbeat on the planet.

            Imagine scrunching all the suffering of every human being into a ball and scrunching all the happiness of every human being into another ball and placing those two balls on a scale. Which way does the scale tip? Unfortunately, progress does not appear to be correlated with contentment and technological development is not a substitute for peace. Despite improved life conditions, a general state of malcontent characterizes our society.      

            Around twenty-five hundred years ago, humanity was undergoing a growth spurt similar to the one we are experiencing now. The Iron Age was in full swing. Metal plows and domesticated horses ushered the agricultural revolution that transformed the environment and increased harvest yields by an order of magnitude. Populations grew and nations states coalesced into bloody empires. Social upheaval was the norm as brutal wars were waged and populations were enslaved. In the midst of this turbulence, a series of spiritual teachers emerged cross-culturally at around the same time. These men [AW5] proclaimed to possess knowledge that could help redress the malcontent and suffering of the age. These teachers had a common message: By reverting to the mysterious Origin of all things, the primal questions of existence are answered experientially and existential suffering ends.

            These teachers taught various methods to lead their disciples back to the primal ground that lies at the heart of Creation. In India, the Buddha taught a method that extinguishes desire and leads to selfless compassion. In Greece, Plato taught a method that awakens a supernal vision that leads to Beauty, Truth, and Goodness. In Judea, Jesus taught a method that leads to the Kingdom of God and awakens divine love for humanity. In China, Laozi taught a method that reverts mind to the Origin of all things and awakens Perfect Peace.

            The disciples of Buddha who attained Nirvana were known as Boddhisatvas. The disciples of Plato who returned to the One were known as Philosophers. The disciples of Jesus who were transfigured by Divine Grace where known as Saints. The disciples of Laozi who returned to the Origin and reunited with the eternal Dao were known as Immortals. There were other great spiritual teachers but these four stand out for their impact on the major world religions that formed around their teachings. These religions are strikingly different when considered superficially. Rites and rituals differ. Moral codes differ. Taboos differ. Liturgy differs. Outwardly, these religious traditions are like blooming flowers, each one with petals of different shapes and colors. But the roots that prop the stems are embedded in the same ground. That ground, these wisdom teachers teach us, is intangible, formless and nameless. It eludes description. It is perfect in its perfection and when we awaken that primordial ground in our own mind, we become awake, wise, holy, and peaceful.  

            My teacher, Xiao Yao, was a Buddhist monk who completed the spiritual journey and attained the highest truth. The primary method he taught me for traveling the spiritual path was Daoist. He taught me advanced Buddhist meditations as well, but I spent much of my time practicing the Daoist method of self-cultivation. The amalgamation of Buddhism, Daoism, and Confucianism is commonplace in Chinese spirituality. The method he taught me is traditionally known as Internal Alchemy or Neidan (nay-dan). But he never used those terms and his version deviates from some of the other teachings I read about many years later. Xiao Yao did not dwell on theory or scripture. In fact, he never quoted any texts. My master’s singular objective was to help me advance towards the goal of returning to the Origin of all things and abiding in Perfect Peace. He did not linger over names, words, symbols, or stories that distracted from that goal. He gave me precise instructions and I practiced diligently. And then he gave me more instructions. I advanced gradually and then suddenly I reached the goal.

            I follow in his footsteps in this book. I focus on presenting the material in the simplest and clearest way possible. Practice sincerely and you will also advance towards perfection and awaken virtue. Virtue is the litmus test of our spiritual condition. With each step we take towards our perfection, a more refined kind of virtue arises. Spiritual development is commensurate with the development of virtue and the practice of goodness in our daily lives. The Chinese word for “path” or “way” is Dao. The Daoist spirituality is the Way of Virtue which leads back to the Origin and the attainment of Perfect Peace.

            The Daoist spiritual masters kept their methods secret for thousands of years. The sixteenth chapter of the Dao De Jing (The Classic Work on the Virtues of Dao) which is attributed to Laozi, distills Daoist wisdom to a single cryptic sentence, “Going back to the Origin is called peace.” Subsequent Daoist masters wrote poetic books describing their methods in vague and confusing language that lacks firm ground on which to stand. The methods were kept a secret because the path requires supervision. It can be a dangerous path. The wrong turn can be taken. You can get lost along the way. Their method was also kept secret because the world was not ready. But now, more than ever, a deep spiritual hunger has spread across the planet. Spiritual practices are becoming more prevalent and accepted by the mainstream. These practices are beneficial. They enhance longevity and relax the body. They calm the mind. But for the most part, popular meditation practices do not cultivate perfection or virtue. And virtue is what the world desperately needs right now.

Our species can transform the planet by channeling virtue into business, medicine, law, science, and politics. When two virtuous human beings on opposite ends of the spectrum attempt to resolve an issue, miraculous change ensues almost effortlessly. We can give those in need a fish or teach them how to fish. But when collectives of genuine virtue arise we can create new ponds. Doors open and remarkable new possibilities emerge.

            Imagine if Buddha and Laozi were CEOs of major companies. Or political leaders striving for peace. As more of us become empowered by creative ingenuity, motivated by compassion, guided by grace, and informed by perfection, we can effectively evolve culture, increase prosperity, and alleviate suffering. Peace on earth mirrors from peace within. Virtue is the key to enshrining peace and serenity in our madcap world. Without virtue, we backslide into behaviors and ideologies that lead to fragmentation, polarization, malevolence, and evil.

            The practices presented in The Way of Virtue [AW6] are intended to awaken higher principles and benevolence that lead to goodness and genuine peace. I suggest that you read this book from cover to cover before you start practicing in order to grasp the vision we strive to actualize. And when you start practicing, be patient. Master each exercise before moving on to the next. Savor the process. If possible, find a trustworthy teacher to help you along. Reflect on your progress regularly. Most importantly, delight in the experience, and as you progress, direct your virtue through your words and actions to heal your mind, your relationships, and our world.           

Chapter 1: Basic Concepts

            In this chapter [AW7] we’ll start out by going over some basic concepts that will be important to know as you progress through the rest of the book.  In my first book, The Master Key[AW8] , I introduced several basic concepts and practices that act as a foundation to this work. Perhaps you read that book, perhaps you did not. Either way a recap of these concepts forms our starting point and the exercises presented below will familiarize you with the concepts.

Dantian and the Central Meridian[AW9] 

            Please take a look at Figure 1 below.

[Insert Figure 1.1: Dantian and the Central Meridian] [AW10] 

            Notice the three spherical energy centers. Each of these is called a Dantian (dan-tee-yen) in Chinese and can be envisioned as a little sun radiating Qi (chee) energy or life-force from its core. When you awaken and empower the three Dantian, you literally feel an energy vibration radiating from the center and filling your body with warmth and a sense of well-being.

            Each Dantian is associated with a specific quality. The Upper Dantian [AW11] is the energy field located at the center of the head. This center regulates wisdom and creative intelligence. Imagine having to decide between two jobs and being intuitively guided towards one over the other. You envision one option working out better. While you can’t prove that decision is the right one, you are guided [AW12] inwardly. When the Upper Dantian is radiating healthy Qi, we feel guided and tend to make better life choices. And when the Upper Dantian is blocked or deficient, we are unable to feel guided or envision the way forward. We feel as disoriented as a spinning compass needle and we lack a trustworthy sense of direction. The Upper Dantian is associated with Wisdom.

            The Middle Dantian is the sphere located in the center of the chest cavity behind the sternum. This center regulates the capacity for love and compassion. Imagine your heart opening up in the presence someone you love. You feel deep warmth and tenderness emanating from the center of your chest. When the Middle Dantian is awakened and radiating healthy Qi, you experience open-hearted love towards people close to you and compassion towards strangers. Love is a spectrum that extends from the personal to the universal, and as the Middle Dantian develops, so does our capacity to love the world. When the Middle Dantian is blocked or deficient, our capacity to love is brittle and in some cases the heart shuts down and our heart becomes a beating stone unable to give or receive any love at all. 

            The Lower Dantian is the sphere located slightly below the navel in the lower abdomen. This center regulates sexual energy and our ability to take action in the world. Imagine waking up in the morning overflowing with vitality. You push through the day like a workhorse full of drive. When the Lower Dantian is awakened and empowered, our capacity for endurance increases. You feel vital and alive and are rearing to go like a racehorse about to start a race. When the Lower Dantian is blocked or deficient, getting out of bed just to feed yourself feels like a daunting task. When a menial task feels carrying a sack of rocks up a steep hill, our Lower Dantian is probably depleted.     

            Wisdom, Love, and Vitality define the functions of the three fundamental centers of our energy body. These three centers are integrated by an energy channel called the Central Meridian that runs from the top of the head to the perineum and interpenetrates the three Dantians. The Central Meridian extends above the head to connect with celestial energies and below the pelvic floor to connect with the energies of the earth.

            The Central Meridian regulates our Wisdom, Love and Vitality. When the Central Meridian is in a state of flow and connected to the earth and the sky, our Wisdom, Love, and Vitality are expressed in an integrated way. Such an individual experiences Wisdom rooted in Love, Love rooted in Vitality, and Vitality rooted in Wisdom. When you encounter a person with a Central Meridian streaming healthy Qi, you are in the presence an integrated human being.

            When the Central Meridian is deficient or unable to flow freely, we may feel Wisdom, Love, and Vitality at different times in different situations but we lack the ability to experience all those qualities simultaneously. Imagine a wise woman who can’t connect her creative energies to her Vitality. She lacks the power to convert her intuition into action. Or an athlete who lacks the capacity to integrate Sexual Vitality with Love. Or a big-hearted friend who cares deeply but offers terrible guidance.

            My teacher, Xiao Yao, referred to the three Dantians and the Central Meridian as the 4 Golden Wheels. Golden refers to the invaluable happiness these energy centers provide when they are circulating Qi as an integrated unit. Happiness that relies on the gratification of desire for food, money, fame, or sex is just a temporary fix. And while there is inherently nothing wrong with enjoying the fruits of the world, we cannot sustain happiness when we depend on pleasure for our wellbeing. The 4 Golden Wheels generate organic happiness that is self-sustaining and arises from within.

            The exercises in my first book, The Master Key are designed to systematically awaken and empower the 4 Golden Wheels. The following exercise draws on some of the practices in that book to help you awaken these energy centers. But before we can begin to practice, we need to learn how to sit properly for meditation practice. Adopting the Natural Sitting Posture is essential to all the exercises presented in this book.

Exercise: [AW13] Natural Sitting Posture

[Insert Figure 1.2: Natural Sitting Posture]

            Sit comfortably on the floor, on a meditation cushion, or on a chair. Do not try to look like a monk seated in full lotus position if crossing your legs constricts blood flow or causes any kind of discomfort. Discomfort will distract your attention while you meditate. Sitting comfortably while maintaining structural alignment is important. Proper structure is emphasized for the practices taught in this book because we often use chanting to activate internal organs and energy points and the alignment of the spine creates a natural resonance chamber. When we are sitting properly, we become like an auditorium with good acoustics. We can chant a sound and direct that vibration to a specific part of the body. If we slump or lean back, we dampen the sound and the vibration cannot reach its destination. 

            When you are sitting, allow the natural curvature of your spine to keep the vertebrae stacked on top of each other. Avoid slumping over, resting on a wall or the back of the chair. When your spine and the soft tissues surrounding the vertebrae are properly aligned, each vertebra will hold up the weight of all the others above it without muscular strain. The sacrum supports the lumbar vertebrae, the lumbar vertebrae supports the thoracic vertebrae, and the thoracic vertebrae supports the cervical vertebrae that extend into the base of your skull.                               If you feel tension or strain anywhere along your spine or neck, you have identified a trouble spot that will break your concentration when you meditate. Qigong movement exercises, Yoga, massage, and acupuncture often help the spine realign. If you feel that your spinal alignment requires additional help, I teach two practices that develop the internal strength required to remain seated for a long period of time. The first is called Yi Jin Jing, a practice reputedly developed by Bodhidharma, the monk who introduced Buddhism to China. Bodhidharma developed this practice specifically to help the bookish monk who were weak and slumped over from reading texts all day transform into the Shaolin monks.

            The second practice that targets the spine is called Jie Qi Qigong. There are twenty four vertebrae in the spine and every two weeks we practice an exercise to strengthen the soft tissue surrounding one of the vertebrae. By the time you cycle through the twenty four exercises, your spine becomes much stronger and you are able to remain comfortably seated for long stretches of time. Jie Qi Qigong is offered for free on my website.[AW14] 

            Once you are seated comfortably, rest your hands in a comfortable and relaxed position. Keep your hand position comfortable so that they do not strain and divert your attention form the meditation.

            Whether you are seated on the ground or a chair, feel the weight of your body transferring through your sits bones. If you are sitting on a chair, feel that weight travel through your legs to your feet. Feel yourself rooted to the ground through the soles of your feet.

            To summarize, your vertebrae are stacked and steady without muscular effort. Your arms and shoulders are comfortable and relaxed without muscular strain. Your bodyweight extends to the floor through your sits bones and through your feet if you are sitting on a chair.                                 When you are seated properly, you lose your body sense. The structural integrity formed by your skeletal alignment bears the burden of your weight. When you are properly aligned, your breathing is effortless. Your Organs hang comfortably like fruits on a tree without feeling any internal pressure. By simply adopting Natural Sitting Posture, you automatically enter a deeply relaxed and meditative state.

            Once you are seated comfortably, close your eyes. Feel your lids touching gently and allow the tip of your tongue to rest comfortably against the first groove you encounter on your upper palate. The tongue will wedge and rest effortlessly in that position. Feel your tongue relaxed and steady. This is the natural tongue resting position. Breathe naturally through your nose, inhaling and exhaling effortlessly. Do not control your breath. This is called natural breathing.

            Spinal alignment with eyes closed, natural tongue resting position and natural breathing position establish the Natural Sitting Posture. With most of the exercises in this book, I begin with the words, “Adopt Natural Sitting Posture.” All the details described above are implied by that phrase.

1.     Sit comfortably on a chair, a meditation cushion or the floor.

2.     Feel your sacrum, lumbar spine, thoracic spine, and cervical spine form an integrated structure.

3.     Trace the alignment of each vertebra from the top of your spine to the sacrum.

4.     Feel the weight of your body travel down your spine to your hips and your sits bones. If you are seated on a chair, feel the weight of your legs root to the ground through your feet.

5.     Rest your forearms comfortably on your thighs. Clasp your hands of keep them on your laps. Relax your hands and your fingers. Your hand position should be free of tension or strain.  

6.     Place your tongue on the first groove of your upper palate.

7.     Breathe naturally through your nose.

8.     Close your eyes.

9.     You are now in Natural Sitting Posture. Breath naturally for three cycles or more and open your eyes.   

Exercise: Chanting Ong, Ahh, Hong

            Now that you are familiar with Natural Sitting Posture, we can introduce an exercise that uses sound vibration to awaken the 4 Golden Wheels. Sound vibration is a useful meditation tool because it penetrates internally. While you can easily massage an acupuncture point on your arm, you can’t poke your finger through your ear and massage the center of your head. However, you can activate the center of your head using the sound, ONG. ONG is the sound of the Upper Dantian. In this exercise, we adopt Natural Sitting Posture and chant ONG repeatedly, ongggg…, ongggg…, ongggg.… We pause between chants to feel the vibration at the center of your head.

            Next, we chant the sound of the Middle Dantian, AHH. Chant AHH it out loud a few times, ahhhhh…, ahhhhh…, ahhhhh.… Direct the vibration to the center of your chest towards the Middle Dantian.

            Next, intone the sound of the Lower Dantian located at the center of your lower abdomen slightly below your navel, HONG. Honggg…, honggg…, honggg.… Direct the vibration towards the center of your lower abdomen and the Lower Dantian.

            Finally, we combine all three sounds to activate the Central Meridian. Inhale and become aware of mjr sky [AW15] above your head. Chant, ONG, AHH, HONG and feel the vibration flow along the Center Meridian, the central axis of your body. When you end the chant, bring your awareness to the ground below you, and as you inhale, become aware of the sky again and chant, ONG, AHH, HONG. Below you will find the formal instructions for this exercise.

[Insert Figure 1.3: Chanting Ong Ahh Hong]

1.     Adopt the Natural Sitting Posture.

2.     Inhale and become aware of the sky above your head.

3.     Chant ONG, AHH, HONG. Feel the sound vibration awaken your Upper, Middle, and Lower Dantian. Ongggg.., ahhhhh…, honggg… Repeat nine or more times.

4.     When you complete the chant become aware of the earth.

5.     Repeat the chant nine times or more.

6.     Sit silently for nine breaths or more and open your eyes.

Exercise: Nourish Your Qi

            After we finish meditating, you Nourish your Qi. This is a practice that we use to close every exercise. We can compare mediation practice to making tea. First we heat up the water, and then we steep the tea. Steeping the tea is like nourishing our Qi. It is a passive activity. We do nothing. The lack of action is the action. Every practice activates our energy body. After we end the activity, we allow our body to simmer in an ocean of Universal Qi, the background energy of the Universe. We envision ourselves as a sponge immersed in water. Is the sponge inside the water or is the water inside the sponge? Both are true. My master, Xiao Yao, would describe Nourishing QI as, “I am in Qi, Qi is in me.”       

            Begin by lying comfortably on the floor. Make sure the floor does not feel cold or hard. Feel yourself floating in an endless expanse of energy that is illuminated and bright. As bright as if the sun were shinning directly overhead. I am in Qi, Qi is in me. Allow this energy to nourish your body. Every cell in your body is soaking in Universal Qi. You are becoming brighter and lighter. I am in Qi, Qi is in me. You are dissolving into a beautiful ocean. This ocean is endless and boundless and you are basking in the warmth of the light. I am in Qi, Qi is in me. Nourish your Qi. Allow yourself to become light and bright, endless and boundless until your eyes open naturally.

[Figure 1.4: Lying in Ocean of Qi]               

1.     Lie down comfortably on your back, hands by your side.

2.     Breath naturally.

3.     You are a sponge floating underwater in the ocean.

4.     Light from a move penetrates the water. It penetrates you.

5.     The water is golden and bright.

6.     You are soft and open.

7.     The Qi of the Universe is penetrating every cell of your body.

8.     I am in Qi, Qi is in me.

9.     The ocean is endless and boundless. It extends to the ends of the Universe. You are endless and boundless.

10.  Dissolve into this ocean. You are bright and light, endless and boundless.

11.  Nourish your Qi until you are ready to open your eyes feeling refreshed and energized.          
[AW16] 

Chapter 2: From Zero to Ten Thousand

The Mystery of Being[AW17] 

            Twenty thousand years ago, a Paleolithic hunter is gazing up at the lights flickering in the sky on a crisp spring night. The shaman had a dream half a moon ago. She said the wooly mammoth would return before the next full moon. “Go, watch for their arrival,” she instructed the young men of the tribe. And on this night, the hunter and his kinsmen are perched on an outcrop overlooking the valley waiting for the rumbling. Listening to the silence, he is mesmerized by the shimmering stars. There are so many. They are so beautiful. His awareness melts into the vastness of space and for a few timeless breaths he is connected to all that is. Another hunter makes a noise and he regains his composure with a sense of lingering awe. Who am I? Who are you? Why does anything exist? What is going on? No answer is forthcoming. It is a mystery.

            Three days and nights pass before the romp of the mammoth herd unsettles the ground. At daybreak, the hunters are ready for them. Working as a tight knit group they goad the mammoths with spears and shrieks and set their sight on a young bull. They surround him, close in cautiously, and attack fiercely. Spears protrude from the wounded beast. Blood is pouring down his flank. The hunter approaches the mammoth ready to cast his spear but the wild animal spins around and swipes its powerful trunk across his neck. The hunter falls unconscious as the mammoth rises on its hind legs and stomps his head crushing it beyond recognition. The mammoth is speared viciously again and again by the other hunters and falls to the ground bleeding and whimpering besides the dead man. [AW18] 

            The two dead bodies lie listless on the ground. The hunters form a circle around their fallen kinsman. A few moments ago he was vital and full of life. Now, he lies motionless on the ground. A body without breath. Where is he? What is death? Another mystery.

            The dead hunter’s pregnant wife is in labor. Two moons have passed since she lost her mate. The female elders are chanting in her hut. The rest of the tribe is drumming outside. They are guiding in the spirit that will be born through her. The chanting and the drumming stops. An infant cry pierces the silence. A girl is born. The mother embraces her child. Holding the tiny precious miracle, she sheds tears of joy. The infant is nursing. Who is she? What is life?  Another mystery.          

            Two hundred centuries have passed. We are the progeny of the progeny of stone age tribes. We have accumulated mountains of knowledge. We know about atoms and can build cars. We know about tectonic plates and can build microchips. Knowledge continues to sprint at an accelerated rate. We are numerate and literate. We create computers and possess a universe of knowledge at our fingertips. More books exist than we could speed read in a thousand lifetimes. And yet, who hasn’t looked up at the starry sky and wondered why the universe exists? We are taught that 13.8 billion years ago there was a Big Bang and we are able to trace the history of the universe to within three minutes of its inception. But what prompted the Big Bang? The laws of science break down before that three minute mark. Science cannot answer that question. The Big Bang is preceded by a big shrug. Knowledge crumbles at the foothills of Creation. No one knows why anything exists at all. The mystery of existence remains as mysterious as it was twenty thousand years ago.

            Who hasn’t lost a dear friend or close relative? We fall into the yawning abyss of chaos when we hear the news. When death breaks into our lives, we feel helpless. The hard edges of the everyday world crumble and we enter an otherworldly trance. Who hasn’t crossed paths with death and wondered about their own mortality? One day, we will be the one who dies and news of our passing will open the gates of grief in the hearts of those who love us. The mystery of death remains unsolved.

            Who hasn’t held a delicate newborn infant and wondered about the miracle of life? How does matter draw on itself and become animate? How do minerals and liquids transform into sentient beings capable of playing poker? The mystery of life remains unsolved.

            Despite all the impressive knowledge we have gathered, life, death, and existence itself  remain an ever-present mystery. Our lives are bounded by these mysteries from beginning to end and every moment in between. We are the known as homo sapiens sapiens, the humans who know that they know. And it is true that we know that we know. We possess the capacity to reflect on our knowledge. But the primordial mysteries of death, life, and existence transcend our knowledge.

            Picture the tree of knowledge that grows a branch with every new discovery. It is easy to envision this majestic tree and miss the obvious. The roots that sustain the tree are invisible. Given the hardship and adversity of life, we sidestep the unknowable aspects of our being. We have bills to pay. The news cycle diverts our attention one way and then the other. We escape the heaviness of the daily grind through pleasure and entertainment. We suffer the wounds of love. We fight to protect. We focus on deadlines and projects, meetings and presentations. And in the hubbub of life we ignore the primal questions until we occasionally meld into the mesmerizing sky and remember the mystery of our being or encounter incipient life or mortality.

            But some people are born to wonder about the mysteries. They cannot stop inquiring about the primal questions. They become fixated on the invisible roots. They become seekers of absolute and timeless truths and devote themselves to the exploration of the unknowable. Throughout the ages and across all cultures and traditions, these mystical explorers sought answers to the great mystery of being. These men and women drew on the spiritual traditions to explore otherworldly realities. Through long periods of fasting, meditation, and by entering into altered states of consciousness, some of them realized the unknowable and returned from their inner sojourns with ecstatic pearls of wisdom.

            The Sages of the wisdom traditions invariably teach that the language that we use to describe concrete events in the mundane world is inadequate to the task of describing transcendent truths. The first verse of the Dao De Jing reads, The Dao that can be named is not the absolute Dao. Plato’s Allegory of the Cave offers a similar vision. How can a person who lives in a cave their entire life understand the glow and radiance of the sun? God in the Bible is famously invisible, unknowable, and nameless.

            Sages agree: The ultimate mystery cannot be reduced to words or understood intellectually. But the ultimate mystery can be experienced. You can awaken and realize your true nature, and once you do, everything you knew about reality changes. Mystics teach that when you awaken to true nature you become immortal, you merge with God, you become One with all things, you ascend to Heaven, you attain Nirvana, you dissolve into the Supreme Ultimate, you extinguish your identity, you reunite with the Dao. The words are powerful words but they are still words. You can read the last sentence over and over, memorize it and recite it in 67 languages three times a day, but that knowledge won’t get you any closer to the truth than eating a laminated menu will satisfy your hunger.

            The way to pierce through the veil of the mysteries and experience your authentic nature is by undertaking a spiritual journey. In the age of airplanes and cars, a journey often means flying a jet across the tallest mountains and the deepest seas for a few hours before landing, staying in a comfortable hotel, and taking bus tours of the local tourist sites and museums. But think back to a time when a journey involved months of preparation and years of exploration through unknown lands. There were wild animals, extreme weather, and bandits to fend off. If you ever reached your destination, you would return transformed. You would be wiser and bring back stories that would bewilder and amaze those who never left their homes.

             A spiritual journey is a journey more like a traditional adventure requiring serious preparation and a long term commitment. In fact, we are all on a spiritual journey, whether we realize it or not. It is a voyage that began at birth and ends at death. It is a journey bordered by two of the great mysteries. And in between those two points, our spiritual journey is cradled by the mystery of our existence.

Breath and the Mystery of Being[AW19] 

Life begins with an inhale and ends with an exhale and all day long we breath in and breath out. Every mindful breath is a recollection of the primal questions. Mindful breathing is the simplest way to awaken our spiritual journey. With your next inhale, become mindful of the long chain of inhalations leading to your first in breath, and with your next exhale, become mindful of the chain of exhalations that lead to your final out breath. And in the pause between inhale and exhale, become mindful of the moment of stillness that represents the mystery of your being. Life, death, and your being are encapsulated in every breath that you take. Every breath is a silent inquiry into the primal questions. Mindful breathing is a simple yet profound practice. So simple that perhaps this exercise was the first practice created by stone age meditators.

Exercise: Mindful Breathing

1.     Adopt Natural Sitting Posture. (For full details see Natural Sitting Posture exercise from Chapter 1, page #)[AW20] 

2.     Inhale and become aware of your birth.

3.     At the pause between breaths, become aware of the mystery of your being.

4.     Exhale and become aware of your mortality.

5.     Become aware of the mysteries that your existence embodies. Awaken the remarkable fact of your existence. I exist!

6.     Repeat nine times or more.

7.     Nourish your Qi. [AW21] I am in Qi, Qi is in me. (For full details see Nourish Your Qi exercise from Chapter 1, page #)

Philosophical Concepts on Our Spiritual Journey [AW22] [AW23] 

            Despite the ineffable mysteries towards which spirituality orients, meditation is rigorously scientific in nature. A spiritual master imparts meditation instructions to a student who practices the exercises precisely and the anticipated results are achieved. Another student practices and the results are validated once again. The predicted outcome of meditation practice has been corroborated by thousands of practitioners over the course of centuries. The difference between natural science and spiritual science is that spiritual science is validated through inner experience. The spiritual journey is a scientific process that unfolds inwardly. Xiao Yao learned meditation practices from his teacher and I am imparting these practices to you. They worked for him, they worked for me, and they will work for you. 

            Although Xiao Yao was a Buddhist monk, his teachings incorporated many Daoist meditations. Chinese spirituality is an amalgamation of both traditions. Our spiritual journey follows a Daoist path flavored with Buddhist insights into the nature of mind. We begin that journey by establishing a philosophical map of the territory that we will traverse in later chapters. Here we will cover the concepts of Wuji, Greater Duality, Lesser Duality, Ten Thousand Things and Dao.   [AW24] 

One [AW25] - Wuji

“Dao gives birth to One”.

Dao De Jing Chapter 42

            In Daoist philosophy, the name given to the realm of Oneness is Wuji (woo-jee). Wuji means having no opposition, duality, or polarity. This is a realm where difference, contradiction, opposition, hypocrisy, antagonism, dissent, argumentation, division, competition, strife, conflict, and fragmentation of any sort do not exist. Wuji is the unified realm of perfect union, perfect cohesion, and Perfect Peace. Wuji is the undifferentiated awareness from which the countless expressions of duality arises.

            Anything that exists, derives from Wuji. Your values, your big toe, the pizza you ate last night and are still digesting, the itch you just scratched—everything that arises in awareness arises from Wuji. And yet, Wuji is imperceptible like the roots of the tree of knowledge. It is ungraspable by the senses or their technological extensions. Wuji cannot be touched, or seen, or heard. Picture a movie screen. One day, the screen portrays a love story that brings the audience to tears. Another day, a thriller has the audience on the edge of their seat. Another day a horror movie has the audience squirming and screaming. The movie screen does not change each time the theater screens a new film. The screen is perfectly unified and featureless. It is imperceptible and goes unnoticed while the images flow and the stories drag us along. And yet without the screen, those stories would scatter into incoherent light.

            At the human level, Wuji can be envisioned as the blank screen of awareness on which our lives are projected. Everything arising in consciousness arises on the screen of Wuji, from the blinking of your eyelids to your earliest memory. The fragrance of the most delicate flower arises on the screen of Wuji. The thrill of a first date and your heartfelt payers for a dear friend in need arise on the screen of Wuji. Everything that is subject to change arises on the screen of Wuji. The unchanging and formless nature of the screen establishes Wuji as an absolute feature of our being. It is the steady anchor of our existence. 

            The realm of Wuji is perfectly unified. Imagine being in attendance at a concert where a beloved song is performed in a large hall by a cherished performer. The crowd bursts into spontaneous song at the refrain. You find yourself singing along with everyone else. A deep sense of peacefulness unites the listeners. The audience is swaying in unison to the melody and everyone feels connected to everyone else. That feeling of union captures the nature of Wuji. Imagine that you are in the presence of a spiritual master in a serene temple setting. Your eyes are closed and you are absorbed in peaceful silence. You lose your ordinary sense of time and drift into an altered state of perfect stillness. Your mind is perfectly still. Your heart is perfectly still. Your body is perfectly still. That perfect stillness negates thoughts, feeling, and sensations. Mental activity, emotional activity, and physical activity are wholly absent right now. There are no objects and no subjects to divide our attention. The union that arises at the concert and the stillness generated by the meditation hints at the perfection that arises when the mind abides in Wuji.

            When the mind abides in Wuji, Perfect Peace arises. The word we assign the aspect of mind that is still, unified, and perfectly peaceful is Spirit. Spirit is Wuji personified. Spirit is the mind at peace. Wuji is the abode of Spirit. Most of our minds are detached from Spirit. We suffer from amnesia. The coconut has fallen from the tree of life and bonked our head. We have forgotten about our fundamental nature as Spirit. Our minds are endlessly divided. Yet every night, our mind reverts to Wuji when we fall asleep and surrender our ordinary waking awareness and the madness of the world and we enter the realm of deep dreamless sleep. If you were able to awaken awareness during deep dreamless sleep, you would realize the perfection of Wuji and your nature as Spirit.

            Recall the feeling of wellbeing that accompanies a deeply satisfying night of sleep. The moment that you wake up, you still experience a tinge of sublime peacefulness and serenity. Those are the trailing clouds of spiritual glory that emanate from Wuji. Now imagine that you can enter the realm of Wuji consciously and experience the sublime peace of Spirit while you are awake and fully conscious. Your mind would be alert and perfectly still. There would be no thought. There would be no objects or subjects, no duality, no mental chatter. No division. No confusion. No emotions. No desires. Just the Perfect Peace and stillness of unified oneness as you perceived the world around you.

            Through meditation practice, you can learn to enter Wuji and abide as Spirit at will. Entering Wuji consciously is possible. There is a passageway within your body that enables your awareness to enter the realm of Wuji. Once that portal is open, you are able to enter Wuji at will, abide as Spirit, and experience Perfect Peace consciously. Through meditation practice, you can awaken your Spirit. And when you end your meditation, you are able to keep the connection between Spirit and the ordinary world. You spiritualize your life.

            An encounter between our ordinary mind and unified mind, Spirit, can arises spontaneously, during moments of sincere prayer or when we are involved in a creative endeavor. The “eureka” moment when an original vision is conceived represents the union of everyday mind with Spirit. During a creative moment, Spirit embraces the ordinary mind. We disappear for an instant, and when we reemerge, we experience an expansion of consciousness, a lightness of being, and an original vision. Imagine a writer with a creative block. She closes her eyes and her mind reaches down the well of creativity from which she draws inspiration. She disappears for a timeless moment and returns from the experience with a novel vision that inspires her work. The inspiration of creativity emanates from Wuji.

            Each one of us is working on a story—the story of our life—which is shaped by the degree of creativity that we are able to channel into the choices that we make. The more intimate you become with Wuji, the more meaningful your worldly life becomes. As you cultivate your connection to Wuji through meditation, creativity, meaning, and serenity become more readily available. And when you discover the way to enter Wuji at will and abide as Spirit, the realm of Oneness becomes your home. Once you identify as Spirit, you can step back out into the world of duality and and radiate the quality of Perfect Peace.

            In Daoist philosophy, Wuji, Spirit, and Perfect Peace are symbolized by the blank circle shown in Figure 2 below.

[Insert Figure 2.1: Empty Circle]

Two and Three - Greater Duality and Lesser Duality (Yin and Yang)

One gives birth to Two.

Two gives birth to Three.

Dao De Jing Chapter 42

            From the oneness of Wuji, mind enters the realm of Duality. At the level of Spirit, there is only one item on the menu, perfection. Once we enter the realm of Duality, we leave perfection behind and a new quality emerges, free will. At the heart of Duality resides the mind’s ability to choose. And the quality of those choices determine the quality of our lives. Daoist sages divided duality into two parts, Greater Duality and Lesser Duality or Liang Yi and Si Xiang in Chinese.

            Greater Duality [AW26] - Greater Duality is the aspect of Duality that emerges directly from One and is associated with the number Two. Picture drawing a line down the middle of the circle of Wuji and dividing oneness in half. See the figure xx below. 

[Insert Figure 2.2: Half Circle]

            The divided circle symbolizes Greater Duality and the free will it engenders. The two sides of the circle represent the most fundamental choice that confronts free will: The choice between good and evil. We are free to choose good and we are free to choose evil. Nothing stands in the way of free will and the choice that we make shapes the reality we create for ourselves. 

            Epic stories such as Star Wars, Harry Potter, Game of Thrones, and Lord of the Rings base their plot lines on the struggle between good and evil. In each instance, the protagonists must make a choice. It is not an easy choice to make. Evil is glamorous, tempting, and seductive. It promises power, fortune, and fame. Does the hero succumb to evil or step into the heroic spotlight and struggle against evil in the name of goodness? The epic stories that capture the collective imagination of entire generations are cautionary tales about the eternal battle between these two irreconcilable sides. The modern epic stories are a retelling of the same struggle told by ancient cultures. Stories of bronze age heroes battling monsters, iron age forces of light battling forces of darkness, and medieval age angels battling demons are the same story retold in different settings. The epic battle between good and evil was relevant centuries ago and continues to be relevant today because this struggle is not just the struggle of imaginary heroes but it is our struggle as well.

            When our mind enters Greater Duality, we stand at a crossroads and our free will has to choose between following the high road and following the low road. The high road is the path that we follow when we are guided by benevolence. The low road is the path that we follow when we are guided by malevolence. That path leads to catastrophe, destruction, and doom.

            One woman dives into turbulent waters to save a child from drowning. Another abandons her unwanted child in a dumpster so she can party[AW27] . The line between good and evil is bipartisan. We don’t need a university degree to distinguish good from evil. We recognize good and evil universally. Betraying a friend is never a good thing. Violating trust for personal gain is never a good thing. Incriminating the innocent is never a good thing. When something is never good, it is evil by definition. Protecting the vulnerable is always a good thing. Helping the helpless is always a good thing. Healing the sick is always a good thing. And when something is always good, it is good by definition.

            The eternal truth that arises at the level of Greater Duality is that good and evil are timeless universal forces. The struggle between them is a timeless struggle that each one of us has to fight. When a choice between them needs to be made, there is no room for compromise. That choice is definitive. When the mind is poised to make a choice between good and evil, our conscience is awakened. Conscience is the voice of free will that steers us towards good. The stronger our conscience, the easier it is to choose good. As our conscience weakens, we are more likely to incline towards evil. Once we choose evil, if we still possess conscience, we experience guilt. If we lack the capacity for feeling any remorse for our malevolence—if we lack a conscience— we become pure evil. Pure evil revels in destruction, horror, and hate. A mind abiding in that state is the enemy of humanity.

            When conscience steers us towards good, we incline towards benevolence and feel gratitude, grace, and blessed. As our conscience becomes stronger, we become less likely to  choose evil and free will guides us towards good. When we feel that we have no choice but to choose good over evil, we become pure good. Pure good revels in virtue and the love of humanity. The choice between good and evil is a choice between love and hate and you are free to choose as you will.

            Life presents us with ample opportunities to choose between good and evil and to exercise our free will on a daily basis. Should I betray a co-worker to advance my position? Should I violate trust to enrich myself? Should I demonize another to make myself more appealing? Should I pray for the destruction of another human being? A cruel leader who uses malice to advance her personal agenda is serving evil. A corrupt judge that takes the bribe and sentences the innocent is evil. A rumor monger who spreads a falsehood to get ahead is evil. The temptation of evil is an ever-present lure on the spiritual path. Buddha and Jesus both had to contend with the temptation of evil on their way to liberation and salvation. As we advance on the spiritual journey, it is essential that we take the high road and exercise our free will to express benevolence. The eternal truth teaches us to unequivocally embrace benevolence and the love of humanity and to reject malevolence which tempts us through the promise of power, riches, and fame.                           

            Spiritual seekers often spend years purifying themselves in preparation for their awakening as Spirit. A conscience free of guilt and a benevolent mind are the key to entering Wuji. If we are serious about merging into Wuji consciously and tasting perfection, we must embody good and attain Pure Mind. The road to perfection passes through the land of purity.

            Lesser Duality - Lesser Duality, Si Xiang, is associated with the number Three. From the oneness of Spirit and the twoness of Pure Mind, we encounter the threeness of Higher Mind. At the level of Pure Mind, the choice between good and evil is self-evident. Brutalizing a poor old lady to finance a drug habit is never a good choice to make. Torturing a pet for fun is never a good choice. Planting evidence to falsely convict the innocent is never good choice to make. Choices made at the level of Pure Mind are self-evident.

            But not all choices are self-evident. Is it good to be conservative or is it good to be liberal? Is it good to be strict of is it good to be lenient? What is the right choice, liberty or equality? What is the wrong choice, liberty or equality? In answering these last questions, did you identify with one set of answers over another? And if you met an individual who chose the opposite answers, would you able to get along with that person? Or would you polarize and repel each other like magnets?

            While the distinctions made at the level of Greater Duality are bipartisan, the choices made at the level of Lesser Duality are partisan and often polarize the mind. While the choice between good and evil is eternally true, the choice between right and wrong is relatively true. Sometimes liberty is right and sometimes liberty is wrong. Sometimes equality is right and sometimes equality is wrong. The opposite of a relative truth is another relative truth. Think of it this way, breathing is always good. Wearing a sweater can be the right thing to do or the wrong thing to do depending on the weather. The relative truths of Lesser Duality depend on the context.                            

            When Higher Mind confuses relative truths for eternal truths, tension arises. I am pointing a finger at you while you are pointing a finger at me. I can’t prove you wrong and I can’t prove to you that I’m right. And neither can you. I am convinced that I am right and the you are wrong. You are convinced that I am wrong and that you are right. Always conservative! Always liberal! Always freedom! Always equality! The polarized mind privileges one relative truth and seeks supremacy, power, and domination over the other and when that happens, strife becomes a way of life and conflict ensues.

            Arguments between relative truths can never be won by either side because both sides of a polarity are equally right and wrong. Liberty and equality are both right and wrong. Too much liberty leads to imbalance. Too much conformity leads to imbalance as well. Too many rules leads to disharmony. Too few rules lead to disharmony as well. Depending on the context, one relative truth may be appropriate and its polar opposite be be appropriate in another context.

            When Higher Mind recognizes antagonism between relative truths, it is capable of integrating polarities by invoking a higher principle. For example, the higher principle that integrates liberty and equality is fairness. Sometimes fairness leans towards liberty and sometimes towards equality. When two individuals with opposing views related to this polarity awaken their Higher Mind, their dialogue will converge on a resolution that centers on fairness and resolves the tension. When two individuals with opposing views related to this polarity awaken do not awaken their Higher Mind, a sense of injustice prevails that will drive conflict and retribution in never-ending circles. Higher principles include qualities such as fairness, care, courage, responsibility, honesty, among others. Any polarity can be integrated by invoking the right higher principle.

            Each instance of Lesser Duality includes two relative truths and a higher principle that holds the key to integrating that polarity. For this reason, the number three, which symbolizes stability, balance, and harmony, is associated with Higher Mind. A wise politician, councilor, or friend who abides in Higher Mind has the capacity to resolve tension, conflict, strife, and opposition by invoking a higher principle. Higher principles bind together to create moral codes intended to preserve balance and harmony within society. When we abide by the moral code, we are considered moral and when we stray, we are immoral. Unlike eternal codes of good and evil which remain unchanging, moral codes shift over time like desert sands. These shifts are natural and necessary as societies adapt to changing life conditions. What was deemed moral just one generation ago may be deemed immoral today. The tension that arises between perspectives creates strife, and Higher Mind is the aspect that mediates between those different points of view as moral codes evolve. 

            Higher principles can also be regarded as moral principles. Each one of us possesses a Higher Mind that can reach for higher or moral principal when the need arises to right a perceived wrong. An employer that has cultivated Higher Mind is able to bring harmony and balance to the workspace. A politician that has cultivated higher principles is able to bring harmony and balance to society. A parent that has cultivated moral principles is able to bring harmony and balance to the family.

            The Daoist sages who mapped out the spiritual path symbolized the concept of Higher Mind and relative truth by morphing the straight line dividing the circle of Greater Duality into the swerving line of Lesser Duality. See Figure xx below.

[Insert Figure 2.3: Yin Yang No Dots]

            The straight line dividing the circle of Greater Duality and the swerving line dividing the circle of Lesser Duality represent Pure Mind, eternal truth, good and evil on the one hand and Higher Mind, relative truth, and polarities and a higher principle on the other. The straight line of Greater Duality can be thought of as the light and darks sides of the moon which do not change over time. Eternal truths are perpetual. The swerving line of Lesser duality can be envisioned as the play of light and shadow on a hill over the course of the day.  

            Picture a hill with the sun shining directly overhead. It is noontime. The entire hill is bathed in glorious light. There are no shadows to be seen anywhere. Everywhere there is light, light, and more light. As the sun moves past the zenith and begins its descent, budding shadows emerge and lengthen as afternoon progresses. As sunset approaches, half the hill is submerged in darkness and the other is glowing in twilight. As evening sets in, shadows overtakes both sides of the hill, and as the faint hues of day fade away, darkness overtakes the hill. At midnight, the starry sky can be seen above while the hill below is draped in darkness. After midnight, the nighttime sky gradually lightens until sunrise unbinds the hold of darkness. A point of light breaks over the horizon at dawn and light spreads over one half of the hill as morning surges and another day begins.

            If you observed the interplay of light and shadow on that hill over a twenty four hour period with a time-lapse camera, you would witness the interplay of light and shadow as depicted in Figure xx below.

[Insert Figure 2.4: Yin Yang Times of Day]

            The Chinese name for the light side of a hill is Yang and the name of the shadowy side of the hill is Yin. From the perspective of Greater duality, Yang implies good while Yin implies evil. A fatal poison which is harmful is Yin. It is never good. The lifesaving antidote, on the other hand would be Yang. If a snakebite has you on the edge of life and death, this duality becomes apparent. From the perspective of Lesser duality, however, Yang is both right and wrong and Yin implies both right and wrong. Is morning better than evening? Is sunset right and sunrise wrong? Daoist sages viewed the Yin and Yang of Lesser Duality as equally good, equally powerful, and equally necessary to achieve and maintain balance and harmony. Can Yin exist without Yang? Can Yang exist without Yin? Can left exist without right? Can up exist without down? Yin defines Yang and Yang defines Yin. The swerving shape between them represents the intelligence of Higher Mind which is preserves the harmony and balance that arises when polarities are properly integrated.

Multiplicity - The Ten Thousand Things

The Three birth the Ten Thousand Things

Dao De Jing Chapter 42

            An observant person would point out that day and night are not really equal. The daily cycle unfolds within the yearly cycle. In the spring and summer, days are longer and the hill reflects more light over the course of a given twenty-four-hour period. In the fall and winter, darkness covers the hill for a longer stretch of time. Collectively, daytime in the summer is relatively more Yang, while wintertime and nighttime is relatively more Yin than at other times of the year. To further complicate the situation, the moon also undergoes transformations of light and shadow throughout the month. The full moon represents the time of maximum Yang in the lunation cycle and the new moon is the time of maximum Yin.

            A full moon in winter at noon represents Yang and Yin and Yang. A new moon in summer at midnight represents Yin and Yang and Yin. The circadian, diurnal and lunation cycles unfold in relationship to each other so that in practice Yin unfolds within Yang and Yang unfolds within Yin. The relationship between Yin and Yang becomes immensely complicated as we investigate the nature of duality in the context of the physical world that we experience through our senses.

            At the level of Greater Duality, the distinction between Yin and Yang is clear cut and easy to discern, good versus evil. At the level of Lesser Duality, the distinction between Yin and Yang becomes more nuanced and relativistic. But when Daoist sages considered the nature of duality in the everyday world, they were confronted with a high degree of complexity. The number of iterations of Yin and Yang required to describe the changes unfolding in the material world increased exponentially. The sages developed systems such as the Yi Jing that distinguishes sixty-four different combinations of Yin and Yang using hexagrams. It would have been impractical to extend that system into a more elaborate structure that involved hundred, thousands, or millions of iterations, so they stopped at sixty-four.

            The Daoist sages intuited that Yin and Yang ultimately described the structure of the material world, but they lacked the scientific tools to validate their theory. They did not know about subatomic particles, atoms, molecules, and cells. They did not know about the four fundamental forces of nature. They lacked the technological means to extend their senses beyond the bounds of human perception. And yet, from what they were able to observe, they presumed that the world of material form is made up of countless iterations of Yin and Yang. Technically, they were right and modern science has come to the same conclusion.

            A simple way to grasp the idea that the world is made of Yin and Yang is to consider the digital world created by a computer game. At the machine language level, countless strings made up of zeros and ones organize the rules of play and create the images and sounds that drive the action. The gamer who is yelping excitedly at the screen does not see those zeros and ones, just a hand zooming through space zapping aliens with a laser. Modern science describes the dynamics of physics, chemistry, and biology in terms of attraction and repulsion. Positively charged atoms are attracted to negatively charged atoms. Positively charged atoms are repelled by other positively charged atoms. Negatively charged atoms are repelled by negatively charged atoms. The Yin and Yang of attraction and repulsion form the binary strings of zeros and ones that organize the laws of physics, chemistry, and biology that create the multiplicity of forms that we perceive through our physical senses.

            The atoms that make up the molecules, that make up the cells, that make up your body are held together by the power of attraction. Your body is attracted to the earth by gravity. The earth is attracted to the sun by the same force of attraction. The sun is attracted to the galactic center. The moon is attracted to the earth and to the sun. Attraction holds the Universe together and repulsion sets it in motion. Up and down the orders of magnitude that define the observable Universe, we encounter Yin and Yang.

            When human awareness interacts with the physical world, our Practical Mind arises. Practical Mind is the aspect of mind that likes and dislikes. It is attracted and repulsed and reacts accordingly. I like spicy food and you dislike spicy food. Spicy food is not good or evil. Spicy food is not right or wrong. It can be liked or disliked by anyone with impunity. Practical Mind is attracted to some things and repelled by others. I like singing. I like like exercising. I like reading. I like the sound of a gurgling stream. I like roller coasters. I am drawn towards all of those things. And maybe you dislike all of the things that I like. And that’s fine.

            At the level of Spirit, we all like the same perfection and there is nothing to dislike. At the level of Pure Mind, we all like good and we all dislike evil. At the level of Higher Mind, both polarities are partly right and partly wrong—we like and dislike them both simultaneously. At the level of Practical Mind, we each like what we like and we each dislike what we dislike.

            Practical Mind is attracted to activities that it likes and it becomes increasingly proficient at those activities. The activities that we like most define our identity in the world. Someone who likes playing with children is more likely to become a daycare teacher. Someone who likes performing in public is more likely to become an actor. Someone who likes cooking is more likely to become a chef. Someone who likes helping others is more likely to become social worker. The more skilled we become at something that we like, the more likely we are to attract people who can benefit from our expertise to solve problems that they can’t solve on their own. If you need help fixing a leaky faucet, you call a plumber. If you have a problem with your foot, a podiatrist can help you. If your car breaks down, a mechanic can fix it. At its best, Practical Mind likes to fix problems and service needs. Practical Mind is the skilled and expert mind of an individual. Collectively, the Practical Minds of the members of a community enable the smooth functioning of society. When Practical Mind falls short of its potential, things break down. We witness the breakdown of Practical Mind during times of war when societies crumble and fall apart. At the level of the individual, when Practical Mind is not pursuing its likes, we feel broken and fragmented. We feel disconnected from the mainstream. We feel lonely. We feel useless and the world becomes a desolate place.

            Practical Mind is guided towards proficiency by following Objective Truth. Let’s say you want to bake cookies and you read online that soft cookies require 375 degrees for twelve to fifteen minutes, and if you want crispy cookies, bake them at 425 degrees between eight to ten minutes. Those statements are both objectively true in the world of cookies. You can verify them for yourself with a few ingredients. If you read on another site that you should bake cookies for six hours at 500 degrees and follow those instructions, you will end up with inedible cookies. That recipe is a falsehood and it would be quickly discarded for being untrue.

            Objective Truth is a factual truth on which we can all agree. You step on to a scale and the readout shows a number. You can’t argue with that number. That number is not good or evil. It is not right or wrong. Any scale on the planet that is functioning properly will display the correct number. If a scale contradicted that number, it would be incorrect. Any deviation from Objective Truth is a falsehood. The way to succeed in the empirical world is by following factual knowledge that derives from the Objective Truth. Incorrect knowledge leads to abject failure.

            The Daoist sages referred to the immensity of the physical world as The Ten Thousand Things. Why Ten Thousand? If you had to count a thousand apples, it would take you a while. If you finally reached a thousand apples and were told that you had to count another nine thousand, you would probably recoil at the task. Ten Thousand is a catchall phrase that means more than you care to count. They symbolized the Ten Thousand Things by adding two dots on the swirls of Yin and Yang depicted in Figure xx. The dots represent the manifest world. They represent Yin within Yang and Yang within Yin ad infinitum. They represent the fractal tree of attraction and repulsion that holds Creation together. They represent Practical Mind and Objective Truth. They represent empirical knowledge. They represent your likes and dislikes. They represent your expertise. The represent the factual knowledge required to bake two tasty cookies, one soft and the other one crispy.

[Insert Figure 2.5: Yin Yang with Dots]

Zero - Dao

Dao gives birth to One

One gives birth to Two

Two gives birth to Three

Three gives birth to the Ten Thousand Things

The Ten Thousand Things yield to Yin and embrace Yang

Dao De Jing verse [AW28] 42

            We leave Dao for last because it is the first. And it is the first, but it is not One. But it is also One. It is not One and it is One. Both are true. The paradoxical nature of these statements reflects the paradoxical nature of Dao. We cannot begin to make sense of Dao until we grasp One, Two, Three, and Ten Thousand. And despite our attempt at making sense of Dao, nothing we say about Dao truly makes sense.

            We are calling Dao “Dao” rather than “The Dao” because Dao is not an object out there that we can point to like “the chair.” It is not a subject that we hold in our minds either like, “the feeling of joy.” Dao abides invisibly at the center one very object and every subject. It is everywhere and nowhere. It is always and never. It is fullness and emptiness. It is being and non-being. It is all of these contrasts manifesting simultaneously across all the realms of existence.

            Dao precedes One in the way that zero precedes the number one. One is something. Dao is nothing. And yet Dao is also everything. Dao is the Daoist equivalent of God in theistic religion. The aspects of mind that arises at One, Two, Three, and Ten Thousand each conceptualize Dao in partial and limited ways. Spirit envisions Dao as perfect. But Spirit, perfectly unified and at peace, cannot grasp the paradoxical nature of Dao. Dao cannot be reduced to perfection because it includes the imperfections inherent in duality. Pure Mind envisions Dao as good. And yet Dao transcends good because it allows evil to exist. Higher Mind envisions Dao in terms of higher principles such as care, justice, and nobility. And yet Dao also includes polarity, imbalance, and disharmony. Practical Mind negates Dao since it is imperceptible and irreducible to time, matter, or energy, and yet Dao is that unknowable nothing that enables everything to arise. How else could anything exist?  

            Dao is the sheath of non-being that enfolds all that is. Dao implies the nothing that enfolds everything and the never that enfolds always. Dao swaddles perfect and imperfect, good and evil, right and wrong, true and false. Like the number zero, it cannot be divided or multiplied. It is neither big or small. Dao is Zero. Dao is the void in which everything arises, all things abide, and to which everything return. Dao is the no-thing at the heart of all things.

            Dao is symbolized by the same image that we encountered in Figure xx, but it is interpreted differently.

[Insert Figure 2.6: Yin and Yang Symbol]

            While Figure 4 emphasized the two dots representing the Ten Thousand Things, Figure 5 symbolizes the wholeness of Dao which includes Wuji, Greater and Lesser Yin and Yang, and the Ten Thousand Things. The way to interpret Figure 5 from the perspective of Dao is to awaken the meaning of the unified circle, the two swirls, and the two dots, and to recognize that all the realms of reality and all the aspects of mind are expressions of Dao. Ultimately, all that is arises from emptiness, being arises from non-being, and everything arises from nothing. Dao adds nothing to the symbol and yet it changes everything about it.          

            The symbol of Dao is known as Taiji, the Supreme Ultimate. Taiji, symbolizes the essence of Daoism. If you grasp the principles enshrined in Taiji, you grasp the philosophy of Daoism. If you embody the principles enshrined in Taiji, you attain immortality. By awakening Taiji, we become aware of Zero. We awaken the emptiness of Dao—the non-being that sustains our being. We create space in awareness for the nothing that is everything. Taiji is a powerful symbol that opens the door of the mind to the Supreme Ultimate. 

            While there is nothing that we can say directly about Dao, we can dance around Dao and tease out a few paradoxical insights about the void in all things. A question we can ask about Dao is, why not stop at perfection? Why manifest duality and multiplicity? Why didn’t emptiness simply create Spirit and abide in Perfect Peace eternally? Why create imperfection? Why create desire and suffering? The closest that we can come to offering a coherent answer rests with the following paradoxical thought: Perfection is imperfect and imperfection enables perfection to become more perfect. Imagine that you are perfectly at peace floating around in a heavenly cloud. Would you ever want to leave your cloud? Would you ever learn to crawl or walk? Would you learn how to read and write? Would you ever get up to go to work? Would you ever do anything? Would anything or anyone ever develop or grow? The answer is, no. Why leave your heavenly cloud if you can abide in perfection forever? Perfection is imperfect because it fosters inertia. It lacks movement and growth. Imperfection creates possibilities. Imperfection presents the opportunity to evolve. Imperfection perfects perfection.

            Another question: How does Dao motivate Spirit to enter Duality? Dao spurs Spirit by doing nothing. Dao extends itself as the void and creates the empty space in which new possibilities can emerge. The nothing of Dao precipitates Spirit into duality. The emptiness of Dao awakens the sense of destiny. Destiny is a vacuum. Destiny is a void. Destiny is empty. Destiny is Zero. There is nothing there and yet this nothingness is the force that draws Spirit from the cloud of perfection out into the world. The draw of destiny is the emptiness that creates fullness. The draw of destiny is the nothingness that creates everything. The draw of destiny is the void of potential that engenders actualization. The draw of destiny creates time and space so that something can arise out of nothing. Destiny is the womb that conceives possibilities. The sense of emptiness, nothingness, and void that open possibilities around time and space is the impetus that draws Spirit into manifestation. And since all things arise out of nothing, Dao is omniscient and omnipresent. Dao is the formless ground from which all forms emerge and to which they return. To awaken Dao is to realize that everything arises from emptiness, everything abides in emptiness, everything returns to emptiness. Everything arises from Dao, everything abides in Dao, everything returns to Dao. And yet, Dao is everything, everywhere, and always.   

            In a human being, Dao manifests as the sense of possibility that defines our personal destiny. Dao creates a void in our life that needs to be filled. Dao is the vacuum that spurs our Spirit into action. Dao arouses our Spirit with a sense of destiny. Dao generates a vision of idealized perfection that does not yet exist, and that vision inspires our Spirit and sets it in motion. As Spirit refracts as Pure Mind, the sense of good drives our sense of destiny deeper towards realization. As Pure Mind refracts as Higher Mind, the sense of right drives our sense of destiny deeper towards realization. As Higher Mind refracts into Practical Mind, the desire to master the practical skills required to actualize our destiny in the world. Through this outpouring of emptiness, the formless Dao manifests all form.  

            Perhaps Dao touches your Spirit with the feeling that it is your destiny to become a ballet dancer. You are not a ballet dancer in this moment, but you feel uplifted by the idea and you envision yourself dancing on stage perfectly. You experience a sense of profound peace as you contemplate the vision. The desire to be good at ballet fills you with a deep sense benevolence. You take classes and learn to embody balance and harmony through your movements. You become a proficient ballet dancer, and one day, while you are performing, your flawless dance which fills the dance hall with a sense of perfect peace. Your Spirit is dancing on stage. You embody perfection and that perfection awakens a sense of profound peace in the audience. By offering your perfection to an imperfect world, you are realizing your destiny. As you bow on stage at the standing ovation, the wholeness of your being is bowing in gratitude. One, Two, Three, Ten Thousand, and Zero are all bowing. In that timeless moment, when the spotlight of existence honors your achievement, the meaning of your life is revealed. 

            The Chinese character for Dao means, The Way. The way to where? The way to a meaningful destination. For one person, The Way of Soccer may define their personal Dao. For another, the Dao of Accounting. Or the Dao of Parenting. Or the Dao of Engineering. Or the Dao of Teaching. Once Dao touches our Spirit, we are going to experience meaning in the process of actualizing perfection.  When we are walking the path of destiny, we are filled with a sense of purpose and our life makes sense.

            Dao may touch our Spirit many times over the course of a single lifetime. Our sense of destiny can guide our career, relationships, education, friendships, business prospects. Dao manifests mysteriously and sets our Spirit in motion in unique patterns of destiny that define the meaningful paths in our lives. As we pursue those meaningful paths, we grow and bring goodness to the world, at least ideally.

            Our personal destinies are as unique as our fingerprints and stretch our lives in unique directions. But all human beings share one destiny in common, Great Dao. You may be a soccer star, an accounting wizard, a wonderful parent, a brilliant comic, or a beloved teacher. Whatever personal Dao you are pursuing in the world, Great Dao is an invitation to every Spirit to awaken as Dao. Great Dao is the urge of awakened Spirit to awaken as emptiness. Great Dao is the urge of Spirit to reunite with Dao. Great Dao is the urge of form to realize formlessness. Great Dao is the urge of One to merge into Zero.

            Once Spirit awakens as Dao, we embody Great Dao. A spiritual master that awakens Great Dao abides as perfection while being in the world without having to do anything. There is no need to be a ballet dancer on stage to fill the audience hall with perfect peace. When Spirit reunites with Dao, perfection is no longer bound to Wuji. Perfection is not bound to a particular path, destiny, or vision. Dao is the emptiness that envelops everything, and when Spirit yields to Dao, perfection manifests everywhere, always. Perfection can wander into an elevator and speak to you. Perfection can drive a taxi. Perfection abiding in emptiness manifests effortlessly as it encounters the imperfections of the world. Great Dao is the eye of the hurricane that is perfectly still while all around the winds howl and the waves crash.

            In Western terms, we can equate Dao with God and destiny with the will of God. When Spirit reunites with Dao—when Spirit merges with God—we become godly beings. We become divine and our divinity extends of all sentient beings. The suffering of all beings becomes our suffering. The sacrifices of a Saint who has merged with God, the compassion of a Boddhisatva who has dissolved into Nirvana, the virtue of an Immortal that has reunited with Dao—these are all expressions of the same phenomenon.

            The Vedic sages teach that only Brahma, Supreme God, is real and that the world is illusion. And yet they teach that Brahma is the world. The Heart Sutra famously states that form is emptiness and emptiness is form. A Latin booklet written by an anonymous author defines God as an infinite sphere whose origin is everywhere and circumference is nowhere. The poet William Blake’s captured the essence of the reunion of Spirit with Dao in the following verse,

            “To see a World in a Grain of Sand
            And a Heaven in a Wild Flower,
            Hold Infinity in the palm of your hand
            And Eternity in an hour.”   [AW29] 

            Each of these paradoxical teachings affirms the non-dual or paradoxical nature of the Supreme Ultimate. Non-duality is aspect of mind of the mind that has awakened Dao. Non-Dual Mind is the mind that perceives the One in the Many and the Many in the One. Non-Dual Mind perceives form as formless. Non-Dual Mind perceives your emptiness. Non-Dual Mind holds space for your reunion with Great Dao. Non-Dual Mind perceives you as Great Dao. The presence of a spiritual master prompts in the Spirit of a disciple to urge to awaken as Great Dao.

            The spiritual journey is initiated by our personal destiny. We strive to bring meaning into our lives by actualizing goodness, harmony and balance, and skillful expertise. And then we encounter a spiritual master and realize that the spiritual journey also leads inwardly towards Dao. We realize that perfection in the world is ephemeral and only covers a narrows band of experience. Our Spirit is touched by the awareness that we can embody perfection beyond space and time by reuniting with Dao. When our perfection abides in emptiness, we transcend time and space and realize Great Dao. This experience is the answer to the primal mysteries of life. A spiritual master who abides in Dao becomes immortal, transfigured, deified, holy. Reunion of Spirit with Dao completes the spiritual journey, although the spiritual journey never really ends since even a spiritual master has a personal destiny to fulfill by awakening those Spirits trapped in the world of form unaware that they are the children of Great Dao.

            The table below summarizes the concepts we have covered.

Taiji

Realm

Truth

Perception

Awareness

Mind

Wuji

One

Absolute

Perfection

Unified

Spirit

Greater Duality

Two

Eternal

Good and evil

Free will

Pure Mind

Lesser Duality

Three

Relative

Right and wrong

Morals

Higher Mind

TenThousand Things

Multiplicity

Objective

Correct and incorrect

Empirical

Practical Mind

Dao

Void (Zero)

Paradoxical

Destiny and meaning

Emptiness

Non-dual Mind

Exercise: Taiji Breathing

            Taiji is a symbol that we express every time we breath. There are many different kinds of breath. The breath of excitement, the breath of fear, the breath of sexual arousal, the breath of relaxation, the breath of laughter, the breath of serenity. The structure of all all breath, however, is the same. We inhale, breathing pauses momentarily, we exhale, breathing pauses momentarily, and the cycle repeats. These four steps—inhale, pause, exhale, pause— are common to all breathing patterns. These four steps encapsulate the four aspects of Taiji.

            Inhalation represents Yin and embodies duality moving towards Spirit. The cessation of breath on the inhale is Wuji. Exhalation represents Yang and embodies duality moving towards matter. The pause of breath on the exhale is the Ten Thousand Things. Dao is implied by the emptiness of the lungs that creates the urge to inhale and the fullness of the lungs that creates the urge to exhale.

            Taiji Breathing is a practice that brings transforms your breath into Taiji. We practice Taiji Breathing seated. We imagine that we are sitting at the center of a sphere that represents the Universe. That sphere can start off small and expand as we become more proficient at the practice. We inhale naturally through the nose, drawing in Qi from the surface of the sphere towards our Lower Dantian which is located slightly below your navel at the center of the body. We concentrate the Qi of the Universe at Lower Dantian as we complete the inhale. When your breathing pauses, become aware of our Lower Dantian. Lower Dantian is an energy point associated to Wuji. When your mind is centered on Lower Dantian, you are close to accessing Wuji. Allow your mind to rest at this point until the urge to breathe draws your exhale.

            Exhale naturally through the nose radiating Qi from Lower Dantian in all directions to  the edge of the sphere. Feel your Qi fill the universal sphere like air blown into a balloon. When the breath pauses, become aware of the sphere which represents the Ten Thousand Things.

Allow your mind to rest at this point until the urge to inhale prompts your next inhale. Allow inhalation, exhalation, and the two pauses to be of equal duration.

[Insert Figure 2.7: Two Actions Side-by-Side]

The four steps [AW30] of Taiji breathing are summarized below, followed by the long and short versions of the detailed instruction.

Four Step Summary:

1.     Inhale form the edge of the sphere to Lower Dantian - Yin

2.     Breath stops -  Wuji

3.     Urge to exhale - Dao

4.     Exhale to the edge of the sphere - Yang

5.     Breath stops - Ten Thousand Things

6.     Urge to inhale - Dao

Long version:

1.     Adopt Natural Sitting Posture.

2.     Envision yourself sitting at the center of a huge sphere. Make this sphere as large as possible without losing your connection to the circumference. The sphere can be a few inches in diameter at first and over time it can expand out millions of miles. This sphere represents the Ten Thousand things in the Universe. The surface of the sphere represents the leading edge of evolution.

3.     Become aware of the entire surface of the sphere and inhale. Draw in the Qi of the Universe towards your Lower Dantian.  Draw the energy from above, below, your left side, right side, front side, and back side. Feel the Qi of the Universe converge on Lower Dantian. Concentrate the energy of the Universe at Lower Dantian.

4.     In between breaths, become aware of Lower Dantian. This point will eventually transform unto the portal that leads to Wuji, your Spirit.

5.     Maintain awareness of Lower Dantian until the urge to breathe initiates the exhale. Do not strain. Breath naturally. Exhale and radiate the concentrated energy from your Lower Dantian towards the circumference of the sphere. Illuminate the Universe with your essence. Feel your energy radiating above, below, your left side, right side, front side, and back side.

6.     Maintain awareness of the sphere until the urge to breathe initiates the exhale. Do not strain. Breath naturally. Repeat Taiji Breathing nine times or more. Finish the pattern on an inhale and concentrate the energy at Lower Dantian.

7.     When you finish practicing, lie down and Nourish your Qi. I ma in Qi, Qi is in me.

Short Version:

            When you become proficient at the long version of Taiji Breathing, you can simplify the exercise by following these instructions:

1.     Adopt Natural Sitting Posture.

2.     Inhale, draw in Qi to Lower Dantian.

3.     Pause.

4.     Exhale, radiate Qi to the ends of the Universe.

5.     Pause.

6.     Repeat nine times or more. Finish the practice on an inhale.

7.      Lie down and Nourish your Qi.

Chapter 3: The Voices of Mind

Taiji in Daily Life[AW31] 

            The mental productions of Zero, One, Two, Three, and the Ten Thousand Things play out constantly in our daily lives. At times we are filled with a sense of destiny and at times we fall into nihilistic ruts.  At times we are blessed with moments of peace and at times we feel disconnected from the rest of the world. At times we are inspired by benevolence and at times we incline towards malevolence. At times we are guided by higher principles and at times we polarize and dart into conflict. Spirit, Pure Mind, Higher Mind, and Dao each have a distinct voice that break like waves on the shoreline of awareness.

            Maybe you’re deliberating an intuition of Spirit, or hanging in the balance of temptation, or miffed and tense about a disagreement. “I won’t let her get away with it!” “I’m going to destroy him!” “Should I risk standing up for myself?” “My life feels so empty…” The next step in our spiritual journey involves grounding the theory of mind that we developed in the previous chapter into our lived experience. How do you know when Spirit is communicating authentic visions? How do you recognize the temptation of evil? How do you know when your mind is polarized? Learning to recognize the inner voices that govern our internal dialogue and project out into the world is the first practical step we take on the path that leads to Spirit and beyond.

The Voice of Spirit

            If we envision Taiji as a compass, the voice of Spirit is the needle that point North. You can spin and jump, but the needle remains fixed and steady despite the turbulence. The voice that remains steady in moments of adversity, the voice that provides guidance in moments of confusion, the unwavering voice that brings you a sense of peace—these voices are examples of the Voice of Spirit. Imagine that you are lost in the desert and find a satchel that includes a map and a compass. You have been walking in circles and the map indicates that you should head South East. The compass needle helps you orient and head in a meaningful direction. Before you found the satchel, you were lost. And now you have a clear way forward. When the Voice of Spirit arises in your stream of consciousness, your inner compass needle awakens, and if you follow the path indicated, you develop a clear sense of purpose.

            When our choices align with the wisdom of Spirit, we feel a sense of peace. Our actions are unified and coherent. Let’s imagine that your name is Ludwig Beethoven for a moment. You are staring at a blank sheet of music pondering your Fifth Symphony. And then you hear that famous musical phrase, Ta-Da-Da-Da. That simple musical phrase is going to guide you throughout the intricate forty-minute composition. Every note you jot down is going to reflect that phrase. If you strayed from the essence of those four notes, the composition would lose its integrity. So long as you continue to pull on the thread of those four notes, the music will guide you to perfection.

            The Voice of Spirit is like a simple musical phrase. It is efficient and terse yet foundational and absolute. Spirit speaks a few words that may take you months, years, or decades to bring to fruition. The element of time is irrelevant at the level of Spirit because Wuji stands outside of time. Immortality is the mark of Spirit and thoughts born of Spirit remain impervious to the passage of time.

            When Spirit shapes our inner dialogue, we experience thoughts as absolutely true and if we ignore their directive, the composition of our life crumbles into incoherent noise. Disconnected from Spirit, we are back in the desert of life wandering around aimlessly and distracting ourselves through the fulfillment of wanton pleasures, fame, and power. When we ignore the voice of Spirit, our words become hollow and heavy. We feel that our life is wasting away. Nihilism, the rejection of meaning and the denial of Spirit, sways the mind towards the predations of evil, polarity, and falsehood. To be clear, religion is incidental to Spirit. An atheist can be spiritual and a priest can be nihilistic. But heathy forms of religion help the mind orient towards Spirit. The sacred religious teachings that transcends time are rooted in the Voice of  Spirit, and those teachings inspire the awakening of your Spirit. Some aspects of religion are grounded in culture and opinion, and those parts form the chaff of religious teachings. The timeless truths spoken by spiritual masters who spoke in the Voice of Spirit remain as relevant today as they will be in a thousand years.

            The Voice of Spirit is the voice of creativity. When a mind is aligned with Spirit, creativity overflows. As the mind falls away from Spirit, creativity diminishes. Creativity is not limited to artistic activities. Spirit may inspire you to create a business, to create a daycare center, to create a sports team, to create a nightclub.

            Picture yourself wearing a fifty pound suit of armor. Climbing up the stairs feels like a workout. You dread the heaviness of the day which passes by in slow motion. The Voice of Spirit whispers in your ear and a meaningful vision is revealed. Suddenly, the suit of armor falls away and you feel light. Inertia and gravity fall away. So long as you remain true to your vision, you feel magnetized and are drawn almost effortlessly from one task to another. When your actions align with Spirit you don’t tire even when your body is exhausted. You remain absolutely committed to the fulfillment of your creation. Like the proverbial mailman who delivers the mail under all weather conditions, your creative output isn’t deterred by adversity, failure, or obstructions. If your excitement abates at the first sign of resistance, that is a sign that you are not aligned with Spirit. You are listening to the directive of a lesser voice.

            Imagine that God ushers you into his conference room and sits you down. You are wearing your clunky suit of armor and waddle onto the chair uncomfortably.

            “My dear friend, I can see that you are feeling miserable at your job,” God says.

            “It’s true, I hate it,” you reply.

            “If you do this instead, I guarantee you’ll be happier.” God hands you a memo and your eyes widen as you read it.

            “Oh my God, that sounds amazing,” you reply.

            Let’s imagine the Captain of a tuna fishing vessel standing on the deck of his ship staring out at sea. He has followed the Dao of Tuna Fishing for over three decades and he has mastered the skills of his trade. He knows how the fish think, the waters they like, and the times of day and year they can be caught. He respects the sea and loves his calling. The ship is his home, the open sea is his backyard, and his crew is his family.

            Back on shore, a young man is rereading an ad for a position on a tuna vessel. He can’t put it down. The newspaper page is folded and he has been carrying it in his back pocket for a week. When he first read it, he didn’t think much of it, but he kept on thinking about the opportunity and an inner voice encouraged him to apply for the position. He ignored the voice for some time, but it became louder and louder until he finally relented and dialed the number. A gruff voice picked up the line.

            “I’m calling about the ad, Captain.”

            “Alright. Let’s meet next Tuesday at the Shark Fin Pub, at three in the afternoon and we’ll talk then.”

            The young man is sitting at a table at the pub eyeing his watch. It reads two fifty-eight. The Captain enters and they shake hands.

            “It’s a damn hard job,” the Captain explains “But it’s a damn good job if you’re called to do it and I wouldn’t trade it in for the crown of England.”

            “To be honest, I’m not sure why I’m applying for the job. But I’ve always felt a strong pull towards the sea and I can’t stop thinking about this opportunity,” the young man says.

            The Captain has a good feeling about this candidate. His gut is telling him that he’s the right man for the job and he hires him. The new crew member is committed to learning all that he can about tuna fishing and he gradually rises up the ranks. Eighteen years pass and he has become an expert at tuna fishing on par with the Captain who has become a cherished mentor. When the Captain finally decides to retire, he offers to sell him his beloved ship. They shake hands and embrace with tears in their eyes. Within a few weeks, the new Captain of the tuna fishing vessel is standing on deck and staring out at sea. He is reflecting on the voice that guided him to the fateful decision that led him to this moment as a profound sense of peace settles over him.

            In an alternate Universe, the same young man discards the ad and ignores the inner voice. He never calls the Captain and instead ends up working as a waiter at the Shark Fin Pub. He befriends the Captain and many other sailors that frequent the pub. He listens to their stories about the sea and from time to time, lying in bed, daydreams of being the Captain of his own ship.

            Spirit graces the mind with a vision. A novel possibility emerges in awareness that feels exciting and frightening at the same time. Spirit is risky. Novelty is risky. Creativity is risky. But if we ignore the voice of Spirit, we are destined to fail. The void intended to be actualized by the vision of Spirit becomes a hole filled with malaise. A sense of foreboding and failure darkens the mood of our life as we literally miss the boat. The exercises presented later in this book [AW32] will awaken and empower your Spirit and strengthen this voice.

Exercise: Awaken Your Voice of Spirit

            This exercise is intended [AW33] to help you identify the voice of your Spirit. As you explore this aspect of your mind, consider the following: Can you hear this voice ? Do you trust this voice? Do you listen to this voice? The purpose of this exercise is simply to become aware of what your Spirit speaks to you.

1.     Assume Natural Sitting Posture.

2.     Practice Taiji Breathing for nine cycles.

3.     Become aware of the blank screen of awareness in which thoughts arise.

4.     Set the intention for your Spirit to reveal itself in the form of a voice or a vision that will fill your life with meaning. Envision a compass needle. Ask your Spirit to point it towards a fulfilling vision. What direction should I follow? What creative energy do you want me to actualize? The revelation of Spirit may be familiar or they may surprise you.

5.     If an authentic vision arises, welcome it and embrace it. If nothing arises, accept the silence graciously. With practice, your connection to Spirit will become stronger over time. Keep on practicing this visualization until you are able to connect to Spirit and receive guidance almost instantaneously.

6.     Nourish your Qi. I am in Qi, Qi is in me.

The Voice of Pure Mind[AW34] 

            The Voice of Spirit is absolute. The visions emanating from Wuji are not subject to debate or compromise. The message of Spirit is non-negotiable. In Western spiritual traditions, the messages of Spirit are sometimes envisioned as communications delivered by angels. The Biblical words for angel in ancient Hebrew and Greek literally means messenger. The notion being that angels deliver messages originating from the spiritual realm. Angels are not common to Daoist lore, but the notion of an angel can help ground our understanding of spiritual messages in a more familiar framework. A message communicated from the realm of Spirit can be interpreted as an angelic transmission or as an emanation from Wuji or even as communication from a deity. Whichever interpretation makes the most sense is the one to embrace as you learn to recognize the interaction between Spirit and Pure Mind in daily life.

            Imagine that a single man riding the NYC subway minding his own business. He inadvertently makes eye contact with a woman on the train. That instant, he is struck in the heart by Cupid’s arrow, an angelic transmission of sorts. He doesn’t know this yet, but that woman is his future spouse, and this chance encounter is going to change his life. He exchanges a few words as time and space appear to bend around the interaction. The few minutes that he shares with her feel otherworldly and larger than life. She gets off at her next station but she remains present in his thoughts. He has had romantic connections before but this time it feels different. She is not his type, but he can’t stop thinking about her. And the more he thinks about her, the more he wants to think about her until her presence becomes a permanent feature in his mind. And at that point, he reaches for his cellphone and texts her. It’s fortuitous that he instinctively asked for her number before she got off the train or else he might be thinking about her for the rest of his life. And it’s fortuitous that she uncharacteristically agreed to give him her number. She also felt the call of Spirit to connect with him. The message from Wuji stirred both their heartstrings. An angel gonged their souls. Or maybe the symbolism of Cupid’s arrow is more fitting in this instance. Whichever way we choose to dress up the interaction is a matter of personal preference. What isn’t a matter of personal preference is the way they feel once the message has been delivered.

            Once we are graced with a spiritual message, we are overcome with excitement and some measure of awe. The excitement reflects the deep sense of meaning the vision inspires and the awe reflects the thrill inherent in the change it portends. The messages of Spirit are creative emanations that reshape our lives like invisible hands on a spinning clay pot. They point us in meaningful directions. They invite meaningful experiences and meaningful people into our storylines. The quantity of spiritual messages that an individual receives depends on their openness to Spirit. Wuji is constantly broadcasting messages into our lives but we may only be receiving a few of those messages with our limited bandwidth. As we strengthen our connection to Spirit, we become attuned to the multitude of spiritual messages that are constantly streaming into our lives.

            Some angels are huge and others are tiny. Some messages are monumental and others are diminutive. All messages add meaning to our day. “Read that book.” “Attend this workshop.” “Sign up for that yoga class.” “Go on that trip.” “Speak to this person.” “Avoid that person.” When we are radically open to Spirit, every moment can be experienced as a spiritual revelation and every moment shines with the promise of spiritual meaning.

            Once a spiritual vision is gestating in our mind, it is nourished by the Voice of Pure Mind. The Voice of Pure Mind is the voice of benevolence that feeds the vision positive energy. The voice of benevolence instills the vision with goodness. Imagine a loving presence whispering in your ear, “You can do it. You can manifest this vision. I love what you are contemplating. It is good and I believe in your success. I sincerely hope that you make it happen.” The voice of benevolence is a voice that communicates goodness. It feels good to hear the words spoken by this voice. This voice is benefic. The words are well intentioned. They incline us to embrace the vision fully and to birth the vision by pushing it out into manifestation.

            But not all visions end up in a birth. Some spiritual visions are negated by the voice of malevolence. The voice of malevolence is a malicious voice. The voice of malevolence is a destructive voice. Imagine a hateful presence whispering in your ear, “You can’t do it. Who are you trying to fool? You’re going to hate yourself when you fail. You are not worthy. You don’t deserve to succeed. Get that silly idea out of your head before you make a fool of yourself.” The voice of malevolence abhors Spirit, goodness, meaning, and peace. Its sole purpose is to destroy goodness and meaning in your life. It wants to kill your vision and drag you down into a pit of despair.

            The voice of benevolence can be communicated from within or it can be spoken by a benevolent person to whom you open up about your vision. It can be communicated through a spiritual book, a  piritual teacher, or a benefic friend who supports your spiritual growth. Good people will help you actualize your highest good. The benevolent voices are index fingers pointing you towards the high road that leads to spiritual growth and a meaningful life.

            The voice of malevolence can be communicated from within or it can be spoken by a malevolent person to whom you open up about your vision. A malicious voice can come from a jealous friend or a hateful person who doesn’t want to see you thrive. If you surround yourself with nefarious people who lack inherent goodness, your social circle will make it difficult for you to create a meaningful life. Malevolent voices are index fingers pointing us towards the low road that leads to misery and disaster.

            The voice of benevolence and the voice of malevolence are mutually exclusive. A choice needs to be made between the two voices as they vie for our attention. Which voice is more powerful? That depends on the quality of your Pure Mind. In the minds of most people, the voices alternate. There is a dialogue between them before a decision is finally made. Free will is the aspect of Pure Mind that considers the arguments between the voices of good and evil like a juror listening to the prosecution and the defense argue their case.

            Let’s imagine that Spirit graces a woman with a vision: Start your own business by opening a flower shop. The concept fills her with an uplifting sense of meaning. The inner voice of benevolence speaks to her about the goodness of the vision. “A flower shop will fill my life with meaning. I don’t like my current job. The people I work with are so competitive and mean. I would love to create beautiful floral arrangements and bring happiness into the lives of others. I deserve to lead a purposeful life and to look forward to Monday mornings. I have some savings but I am scared of the risk involved. And yet, the vision of my own flower shop is so inspiring, and the more I envision my flower shop, the more the idea grows and the more my heart fills with faith in my eventual success. My father once told me that to find happiness in life we have to be willing to pay the price of uncertainty. His words are the wind beneath my wings. I meditated and prayed on this vision and my faith in it has grown. I keep on hearing an inner voice cheering me on. It is telling me that I can succeed if I commit to seeing the vision through. Every day, I get closer and closer to saying yes and taking action. I am meeting my sister for dinner tonight and I will open up to her and see what she has to say.”

            “Get that silly idea out of your mind,” she says sipping on a glass of wine. “You have a secure salaried job with benefits. Are you really going to give it all up just to indulge a childish dream? Grow up, sister. Life is not a fairy tale. Do you really think you “deserve” to be happy? That myth is for kids. Life is hard and cruel and you need to be strong enough to bear the misery. Life could care less about your happiness. I’m only saying all of this because I love you you and I don’t want you to fail. Don’t quit your job over a pipe dream. You’ll end up broke and unemployed.”

            As we delve deeper into the mind of the sister, we witness jealousy and malice motivating her words. She is a negative person who would hate to see her sister happy because she is miserable herself. She uses manipulative logic and fear to steer her sister into a life denying worldview that leads to darkness. She feeds her own sense of power by making her sister feel powerless. Her goal is to destroy the vision, and along with it, the creative spark that would fill her sister’s life with meaning. Her goal is to point her sister towards the low road that leads towards a gloomy future filled with hopelessness and despair.  

            The voice of benevolence and the voice of malevolence are mutually exclusive and the woman is going to have to make a choice. Does she honor her vision or set it aside? Her free will teeters and totters between the benevolent inner voice that supports the vision and her sister’s malevolent words that seek to kill the vision. Which voice is more powerful? Which voice will win? That depends on the quality of the woman’s Pure Mind.

            The Dao has engineered a reality in which we are free to choose between benevolence and malevolence. We are free to choose good and free to choose evil. We are free to align with Spirit and free to turn our back to Spirit. We are free to bless life and we are free to curse life. Neither benevolence or malevolence can be imposed. Ultimately, the choice is ours to make as these voices vie for control on the battleground of Pure Mind.

            The realm of Greater Duality is full of light and it is full of darkness. It is full of benevolence and full of malevolence. The battle between light and darkness is continuously waged inside Pure Mind. Have you ever wished ill of another human being? Have you ever wished failure upon someone that you envy? Have you ever rejoiced at the misfortune of others? Have you ever manipulated or deceived someone just to get ahead? Has the voice of malevolence ever commandeered your tongue and have you spewed hurtful lies for personal gain? The battle between light and darkness is also continuously waged in the broader world. The face of evil prevails over news feeds. Read the headlines: corrupt leaders stealing resources meant for the underprivileged, dealers peddling deadly drugs to children, gratuitous violence against those who look different, sexual predation and human trafficking, and murderous tyrants oppressing entire populations. Cruelty, terror, and horror await those who follow the low road. Those who incline towards malevolence are empowering evil at their own spiritual peril.

            Most of us are caught up in the battle between good and evil. We project benevolence towards some and malevolence towards others. We may be benevolent towards our friends and malevolent towards our enemies and believe that outlook is perfectly normal and healthy. We may project malevolence towards others or even self-destructively towards ourselves. The negative voice that tells us repeatedly that we are deserve to be punished, that we deserve to fail, and that we are worthless is self-directed malice. We may direct benevolence towards one group of people and malevolence towards another. We are good and they are evil is a common refrain. But from the perspective of Pure Mind, malevolence directed towards anyone, including ourselves, is never good.

            At the ends of the spectrum of Pure Mind are Pure Good and Pure Evil. Pure Good is a mind unable to generate malevolence of any kind towards anyone. Past a certain level of spiritual development, conjuring a negative thought becomes a painful experience. Pure Good only knows benevolence. Sincerely wishing all sentient beings the blessing of peace and the bounty of perfection is the refrain of those souls whose minds have attained Pure Good. At the other extreme of the spectrum lies Pure Evil. A mind abiding in Pure Evil is unable to generate a benevolent thought. Pure Evil knows only malevolence. A sincere disregard for humanity along with an inclination to destroy innocence and the hatred of purity is the driving force behind a mind grounded in Pure Evil.

            Without spiritual practice or religious guidance, free will is more likely to incline towards malevolence in the face of adversity. And malevolence can quickly snowball into evil. The judge who hesitates before taking his first bribe will hesitate less the second time around and will expect a bribe the third time around. Damned be the innocent! As a malevolent mind strays deeper into darkness, the voice of conscience fades. Malevolence without conscience gives rise to evil. The guard in the Nazi concentration camp who sleeps soundly at night after leading families into gas chambers is evil. The prison warden who tortures prisoners for fun is evil. W[AW35] hen Pure Mind falls prey to extreme malevolence without compunction, it become Pure Evil.

            As we progress along the spiritual path, we empower our goodness. As we advance spiritually, it becomes harder for our mind to stray into malevolence. At a certain point in our spiritual development, malevolent thoughts become infrequent and painful. As we make our way towards Pure Good, we may stumble from time to time and in those instances our conscience will remind us of our lapses trough the feeling of guilt. The sting of guilt alerts benevolence that it has crossed the line into malevolence. And this reminder is like a rubber band that snaps the mind back towards benevolence and goodness.

            Experientially, benevolence is measured by our capacity to bless and malevolence is measured by our capacity to curse. Imagine that the person whom you love the most is going away on a perilous journey. At the moment of parting, you bless their journey. The feeling of a blessing is different than the feeling of love or any other emotion. You can love someone and bless them, but you can also bless a stranger with whom you have no personal connection. The key to blessing anyone is an open heart, but an open heart is not enough. While love is connected to the heart, a blessing emanates from the top of the head, the crown. When we bless someone we feel like a sacred energy is emanating through us from above. Our capacity for benevolence is rooted on the connection that we cultivate between our heart and the top of our head.

            Malevolence is rooted in a wounded heart. When someone hurts us directly or indirectly, our heart shuts down. Have you ever hated someone that you once loved? When love turns to hate, benevolence transforms into malevolence. When our heart shatters and turns to stone, our heart is unable to connect with the top of our head  and we are unable to generate benevolent thoughts. Any violation or betrayal that hardens the heart can drive the mind to extreme malevolence. The subversion of the natural order through horrors such as murder, rape, corruption, racism, and betrayal can breed a deep hatred. Our wounds can lash out at one person, a group of people, or even the entire world. Like love, hatred knows no bounds. But malevolence can also transform into benevolence when there is healing, forgiveness, and redemption. Once the heart heals, it can reconnect with the sacredness at the top of the head and recapture the capacity to bless.

            Malevolence can revert to benevolence through an act of redemption. Redemption arises when conscience resurges in a malevolent mind and draws that mind back towards goodness. The former gang member who devotes his life to saving street kids from a life of criminality is an example of redemption. Any kind of meaningful sacrifice can transform malevolence into benevolence. If a malevolent mind does not choose the path of redemption but continues along the low road, that mind can become subservient to negative otherworldly beings that are described in the teachings of Buddhism, Hinduism, Christianity, Judaism, Islam, as well as Daoism. Authentic spiritual teachers and religions warn against the power of evil and only the ignorant turn a blind eye to those warnings. 

            Daoist sages took the danger of evil very seriously. An entire branch of Daoist religion is devoted to protecting good from evil. Daoists recognized the destructive powers of negativity that spread mayhem and chaos. They also recognized that the low road is a dead end, because ultimately, the path to Spirit is closed to malevolent minds. Evil can never know peace or perfection. It is doomed to destroying everything and anything, including itself.

            Daoist sages created mediation practices to empower Pure Mind and offer individuals on the spiritual path a clear path towards Spirit. As we progress spiritually, malevolence becomes increasingly disgusting. Would you eat excrement from a plate made of gold? As we empower benevolence, we are repelled by malevolence despite the seductive lures it uses to manipulate the mind.

            In all the years I was with my master Xiao Yao I never witnessed even the slightest hint of malevolence. He embodied pure goodness. To be in the presence of such an individual is spiritually transformative. Once you understand that a human being can be supremely benevolent, that individual becomes an endless source of inspiration which accelerates your own spiritual advancement. That is the value served by a spiritual teacher. Finding a living spiritual teacher or even one that is no longer incarnate but who has left behind a legacy of spiritual wisdom is an invaluable blessing on your journey to Spirit.

            Where on this spectrum of Pure Mind is your mind centered? Do you send more time contemplating benefic thoughts or malefic thoughts? The following exercise, Awaken Free Will, is intended to help you recognize the voice of benevolence and the voice of malevolence as they arise in your mind. Wherever you fall on the spectrum between good and evil, know that the spiritual journey prescribed in this book will guide your Pure Mind towards benevolence and goodness and eventually towards the perfection of Spirit.

Exercise: Awaken Free Will [AW36] 

1.     Assume Natural Sitting Posture.

2.     Practice Taiji Breathing for a series of nine cycles.

3.     Become aware of the blank screen of awareness in which thoughts arise. Awaken awareness.

4.     Become aware of someone in your life who has been good to you. Becomes aware of any benevolent thoughts that arise as you consider this person.

5.     Become aware of someone in your life who has caused you intentional harm. Becomes aware of any malevolent thoughts that arise in your mind as you consider this person.

6.     Invoke your free will, the aspect of your mind that can witness impartially. Is your inclination towards benevolence greater than inclination towards malevolence? Are you more likely to bless or to curse? Take an honest assessment of your Pure Mind. The purpose of this exercise is to recognize and distinguish between the two voices and realize their relative strength.

7.     Become aware of the person who has been good to you again. Becomes aware of the benevolent thoughts that arise as you consider this person. Bless this person.

8.     Nourish your Qi. I am in Qi, Qi is in me. 

The Voice of Higher Mind[AW37] 

            A pivotal election is going to take place tomorrow. Two political parties are vying for dominance and power. Half the nation leans towards one political party and the other half leans towards the other party. One side believes in freedom and the other side believes in equality. One believes in the rights of the individual and the other believes communal rights. One believes in self-sufficiency and the other believes in social welfare. One believes in severity against criminals and the other believes in leniency. Each side is wagging fingers at the other side, “We are right and you are wrong. No, you are wrong and we are right.”

            While issues centering on good and evil have bipartisan support, issues centering on right and wrong polarize into bipartisanship. If a judge is corrupt, for example, both sides of the political divide would agree that that judge should be castigated regardless of the judge’s political affiliation. But if you consider electing a liberal or conservative judge, two sides will polarize over the issue.

            Daoist sages made a distinction between Greater Duality and Lesser Duality. Greater Duality represents the unflinching divide between good and evil. Lesser Duality, on the other hand represents the line constantly wavering between right and wrong. Not too long ago it was wrong for women to vote. Now it is right. Nowadays it would be wrong to question many issues that were right a generation or two ago. The line between right and wrong differs across cultures and epochs. This line is relative and subject to continual change. In fact, it must change in order to enable societies to adapt to new realities. 

            Two men are seated on a five hour flight. One man upholds views that are diametrically opposed to the other man’s views. One is staunchly conservative and the other is staunchly liberal. They strike up a conversation that quickly veers into politics, and before long, a political debate is taking place at thirty thousand feet. To their surprise, each man is raising interesting points. At each turn of the conversation, their opposing perspectives are being stretched and the dialogue is deepening their understanding. By the time the plane lands, they have discovered common ground on which compromise is possible. They exit the plane and they shake hands with mutual respect.

            That is one scenario that could play out. But there is another possible outcome, this one messy and disruptive. It is scenario, the discussion gets heated, fiery language is exchanged as the two men raise their voices over each other to the consternation of the other passengers. Polarization can lead to common understanding or conflict. Those outcomes can unfold on an airplane or anywhere else human beings congregate. Entire nations can polarize, segments within a population can polarize, communities can polarize, families can polarize, two individuals can polarize, and we can even polarize within ourselves. Humans polarized five hundred years ago and we remain polarized today. Technological advances do not appear to mitigate polarization, and arguably, they exacerbate polarization as faster communication speeds up conflict between larger swaths of people in real time.

            Polarization is a central feature of social interaction. Place any group of individuals in any setting and before long they will divide. At first ,we might think that polarity is unhealthy since it can lead to argumentation and conflict but consider the alternative—autocracy. Whenever dissent and opposition are disallowed in a social setting, tyranny ensues. Giving an individual or group absolute power without any checks and balances opens the door to evil. If an evil leader wanted to create an evil empire, the first thing that individual would do is demonize dissent. Autocratic leaders repress opposition. A social order that disallows dissent is eventually going to follow the low road that leads to terror and horror. Think of the Pure Evil perpetrated by the Nazis in Germany, the Stalinists in Russia, and the Khmer Rouge in Cambodia where even the slightest opposition was met by a concentration camps, the gulags, or a bullet.

            Polarity is not evil. Actually, polarity protects against evil. Polarity is a natural and healthy social dynamic that prevents autocrats and tyrannies from gaining control. Both sides of an argument bring awareness to social issues that need to be addressed. Both sides are inextricably linked like the front and the back of a coin. Polarity draws awareness. If you wanted to raise awareness about a particular issue, you would need to create opposition. Oppositions are the fertile ground where change can happen. Without polarity, there is neither attraction nor repulsion. The lack of polarity renders a connection meaningless, random, and forgettable.

            If you wanted to play a tennis, you need more than a racket a ball. You need another player on the opposite side of the court. You serve the ball and they hit it back over the net. That back and forth continues until someone wins the volley. Sometimes you lose the point and sometimes you win the match but you both improve your game by competing against each other. The polarity that arises on the tennis court arises more broadly in any social context. Through polarity in politics, society improves its game. Through polarity in a relationship, the partnership improves its game. Opposition makes us better tennis players in any social context.

            When polarities are integrated, balance and harmony ensue and everyone benefits. But polarities can also express themselves in unhealthy ways. The tension between two sides can devolve into violence. Unhealthy polarity destabilizes growth and disrupts development. When the two tennis players are hitting each other over the head with their tennis rackets, they are likely to injure each other so that they can no longer play and improve their game.

            Antagonism between opposing sides is responsible for many bloody conflicts around the world. Think of a soccer world championship where fans of both sides are hurling insults at each other. Now imagine handing those fans swords. It wouldn’t take very long for those two sides to wage a medieval style battle on the playing field. How many of the wars that we read about in history books were started by hot-headed polarized conflicts? Good people on opposite ends of a polarity can become antagonistic and precipitate terrible conflict. Benevolent people can lose their minds when they are antagonized. Goodness is not enough to prevent violence.

            Unhealthy polarization can lead to physical violence and it can lead to emotional violence. We can punch another person in nose with our fist or bruise them with our mouth. We can lob nasty insults at each other. We can have yelling matches and speak hurtful words. And this kind of violence can be perpetrated by two otherwise benevolent individuals. Most worrisome, is the danger that polarized violence can incline a benevolent minds towards evil. Violence can easily incite malevolence. Disagreement can deteriorate into hatred. An argument can end up with two good people cursing each other or worse.

            Evil adores violence. It relishes the idea of sneaking into a benevolent mind in a moment of extreme polarization and pushing goodness over the edge. In a moment of polarized rage, a good husband might raise his hand and strike his wife. Or a good mother might hit her child. And if antagonism can incline benevolent mind towards violence, consider what antagonism does to a malevolent mind. Imagine two malevolent and antagonistic gangs in a deadly confrontation. Horrific acts of shameless cruelty would ensue.

            Daoist sages investigating the nature of duality recognized danger of unhealthy polarity. They looked for a method to prevent polarity from becoming antagonistic and backsliding into evil. Daoist sages reasoned that the polarized mind is unsettled and tense. It is restless and uneasy. It is exhausted and drained by argumentation and dissent. Their brilliant insight was that every polarity secretly seeks integration. The integration of an opposition creates balance, resolves the tension, and brings about a sense of stability and ease. The integration of polarities resolves contention, advances the agendas of both sides, and leads to balance and harmony.  

            Picture a five pound stick that you have to carry around all day long. You try holding it by one end and after a few minutes you get tired. Then you switch to other end, but that doesn’t help. You change your grip and grasp it along the middle. Two and a half pounds on one side balance two and a half pounds on the other side. It’s much easier to carry a heavy weight when it is properly balanced. Now, place that stick on the ground and place a fulcrum at the midpoint where you were holding it. You have created a scale. You can use this stick to weigh one thing up against another and find the point of balance.

            Higher Mind is the aspect of mind that acts like that fulcrum. It seeks the balance point between polarities. It integrates polarities and diffuses tension and violence. Higher Mind resolves opposition into balance and harmony. When we abide in Higher Mind, we no longer identify with one polarity or the other. We no longer identify with one side or the other. We no longer grab the stick by one end or the other. When we abide in Higher Mind, we identify with the fulcrum point that balances opposition and harmonizes discord. 

            Imagine a heated debate between two candidates running for office. One says up and the other says down. One says left and the other says right. One says always and the other one says never. The tension between the two is palpable and the audience is on edge. Everyone feels the imbalance and discord. Who is right and who is wrong? We pause the fiery exchange and invite a Daoist sage on to the debate stage.

            “Madam, what do you think?” The moderator asks. The sage, operating from Higher Mind replies, “Both candidates are partially right and partially wrong. Rather than attacking each other they could work together to create better policies. Integrating the two extremes leads to superior resolutions that foster balance and harmony. Each candidate must be willing to step into the shoes of the other and embrace what is right about the opposing perspective and reject what is wrong about their own. When you see things through the eyes of the other, and the other sees things through your eyes, balance and harmony can be established. But integration of opposites can only happen when both sides show goodwill. Without goodwill, a polarity can never be resolved.”

            What is goodwill? Goodwill is the quality created by Higher Mind. Goodwill is made up of higher principles, or moral principles, that facilitate integration. Imagine that you are arguing with another person. Do you respect the opposing point of view? Are you considerate? Are you fair-minded? Are you willing to concede parts of an argument if you are proven wrong? Are you willing to discuss differences without imposing your will? Are you more interested in creating balance and harmony than in being right and proving the other side is wrong?

            If you are arguing with someone who is showing you goodwill, you feel seen and understood. You sense higher principles driving the conversation forwards. You sense moral principles holding the dialogue together. When two opposing sides both express goodwill, polarities are usually resolved efficiently. Disagreements leads to better policies. Arguments lead to more efficient solutions. Dissent leads to fairer outcomes. With mutual goodwill, the integration of opposites arises naturally and balance and harmony are established without requiring much effort. With goodwill, polarity averts antagonism and violence.

            Imagine two parents arguing over their style of childrearing. The father is advocating for severity in order to teach their son self-sufficiency, resilience, and strength while the mother is advocating for leniency to teach their son mercy, forgiveness, and tolerance. Who is right and who is wrong? The father argues that the world is harsh and at times unforgiving and that their son needs to learn how to survive in that harsh environment. The father is right. Sometimes, the world favors those with thick skin. The mother argues that without mercy, a person can become cruel and heartless. Mercy and forgiveness open the heart and allow for love to be given and received. The mother is also right. The inability to experience mercy can make someone cold-blooded. Should the son grow up to be thick skinned and heartless or thin skinned and loving?

            Without goodwill, this argument might last indefinitely with each side digging in deeper. With goodwill, the father and mother can acknowledge each others concerns and agree to a style of childrearing that integrates toughness and kindness. With goodwill, they can realize that they both care for the boy in different ways. The mutual care underlying the polarity of parenting becomes the fulcrum of integration. The parents can encourage the boy to face challenges and strive for success on his own merit, and also show the boy kindness rather than punishment when he fails to achieve his goal. Whatever happens, the care remains constant. With parental care, the boy can develop thick skin and an open heart. In this example, care is the fulcrum that integrates the polarity between toughness and love. Care is the higher principle that integrates the opposition between toughness and love.

            Higher Mind is the aspect of your mind that is able to identify the higher principle needed to resolve a polarity.  There are a limited number of higher principles and each one of them is an effective fulcrum in a specific context. The national motto of France is Liberty, Equality, and Fraternity. Liberty and equality are polar opposites and fraternity represents the fulcrum of integration between this polarity. Fraternity, or more broadly, humanity, is the higher principle that keeps balance and harmony between the polarities. Liberty, Equality, and Care does not feel like the right formulation. And fraternity does not feel like the appropriate fulcrum for childrearing either. Higher Mind can zero in on the right higher principle needed to integrate a given polarity.  

            The list of higher principles includes: courage, reliability, consistency, productivity, clarity, care, safety, nobility, discernment, efficiency, fairness, kindness, honesty, righteousness, caution, integrity, authenticity, humanity, and compassion. Each of these higher principles transcends polarity. Each side of a polarity can embrace any of these higher principles without forgoing their views. And with goodwill and the right higher principle, a polarity can be integrated and tension can resolve into balance and harmony.

            When two benevolent people, each with goodwill, are working out an issue, the likelihood is extremely high that they will find a way to create balance and harmony. But what happens when one of the opposing parties is malevolent and mired in ill will[AW38] . Ill will is the rejection of high-minded principles in the pursuit of raw power. Ill will doesn’t care about right or wrong. Ill will cares only about domination and supremacy. Ill will wants to silence the opposition and kill dissent. Ill will is the spawn of malevolence and strives to drive polarity into chaos, mayhem, and destruction.

            When goodwill and ill will oppose each other, the same principle we previously discussed applies. The side that embraces benevolence and goodwill must invoke a higher principle that will dispel ill will. Ill will and malevolence thrive on deception, manipulation, temptation, seduction, and lies. If goodwill perseveres through the storm of negativity, the discord and disharmony of ill will and malevolence will be exposed and negativity will retreat. Consider a beautiful piece of music and nails scratching a blackboard. Which would you rather listen to? When ill will is exposed, the discord it embodies drives people away. When ill will is exposed, it destroys itself from within.

            Daoist sages understood that ultimately benevolence overpowers malevolence, and that paradoxically, malevolence and ill will ultimately strengthen benevolence and goodwill. Positivity is strengthened by the negativity it overcomes. They developed spiritual practices intended to strengthen benevolence and goodwill because light obliterates darkness. These practices will be shared in the coming chapters.

Exercise: Awaken Goodwill

This  exercise is meant to draw awareness of your capacity for goodwill. By exercising goodwill, you invoke Higher Mind and the moral principles that lead to balance and harmony.

1.     Assume Natural Sitting Posture.

2.     Practice Taiji Breathing for a series of nine cycles.

3.     Become aware of the blank screen of awareness in which thoughts arise.

4.     Become aware of an argument you are having or have had recently with another person.

5.     Imagine that this person is arguing their point in a foreign language that you do not understand. Since you do not comprehend the words, you are not offended by them.

6.     Listen to the voice of this person with respect. Let them feel your consideration as they express their point of view. Let them finish what they have to say without interrupting them.

7.     Now imagine that it is your turn to express your opinion in a language that they do to understand. Express your ideas without imposing your will. Speak in a measured way. Be clear in the arguments that you present. Focus on why you think that you are right, not on why you think that the other side is wrong.

8.     Now, step into the shoes of the other person and repeat the exercise. Articulate their perspective as clearly as you can.

9.     When you are able to experience the same level of respect and consideration expressing both sides of the argument, you have awakened your goodwill.

10.  Set an intention. The next time I get into a polarized situation, I will awaken goodwill and observe how the discussion unfolds with the utmost respect and consideration.

11.  Nourish your Qi. I am in Qi, Qi is in me.  

The Voice of Practical Mind

            A benevolent man full of goodwill pulls up at a mechanic shop. His engine is making a troubling sound. The mechanic lifts the hood to examine the engine. His arms are tattooed with serpents that run up his neck and cover his cheeks with menacing fangs. The mechanic emanates an ominous presence. Inwardly, this man is malevolent and brimming with ill will.

            “Run the engine, I want to hear the sound,” he says.

            The benevolent man turns the engine on and it lets out a coughing sound.

            “There’s about ten bad sounds a car like yours makes when she’s unhappy and your troubled child has a clogged fuel filter,” the mechanic says.

            “It’s remarkable that you can diagnose the problem just by listening to the engine noise.”

            “They don’t call me the car whisperer for no reason,” the mechanic replies.

            Malevolence and illwill do not preclude technical competence and skill. A benevolent person may be competent or incompetent and a malevolent person can be competent or incompetent. Anyone can become a car whisperer, or a computer repair whisperer, or a guitar whisperer, or a carpentry whisperer if they put the time into developing a skill set. Competence and skill in any field fall under the influence of Practical Mind. You can be a great car mechanic despite your negativity. In the realm of leaky roofs, tax returns, website design, and all the other needs that require servicing, what matters most matters is your skill level. When dealing with practical matters, we want competent people servicing our needs and solving our problems. We don’t need to interview the electrician repairing our electrical panel. All we need to know is that they are qualified to do the work. If you were placing your child in daycare, the high-mindedness and benevolence of the teachers would matter. But if you’re hiring a contractor to pave your driveway, does it make a difference either way? We get quotes from several qualified contractors and usually settle on the lowest price.

            Practical Mind seeks competence and skillfulness in others and practical mind helps us develop our own competence and skillfulness. We tend to become good at what we like. If we like to solve certain kinds of problems, we are likely to develop skills and become competent in that field. Practical Mind divides the world into likes and dislikes. It pursues likes and avoids dislikes. Practical Mind improves at a skill by following what is true and avoiding what is false and by doing what is correct and avoiding what is incorrect. There is a correct way to repair a clogged drain pipe and an incorrect way. The correct way includes any method that solves the problem efficiently. The incorrect way does not solve the problem. At the level of Practical Mind, solving problems is what matters most.

            What mattered most to the Practical Minds of Daoist sages was to develop a methodology to solve the problem of human suffering. Cars can break down and so can the human bodymind. Cars can make troubling sounds and so do human beings. We complain about this problem or that problem. I have a headache, my lower back hurts, I am an angry person, I am addicted to gambling, I hate myself. The troubled sounds that we make when we are unhappy were the practical concern of Daoist sages. They became experts at repairing the human bodymind. They were “human whisperers.” They used herbs, acupuncture, and lifestyle changes to help address chronic disease. They developed Qigong movement exercises to help prevent degenerative diseases. And they developed meditation practices to address the problem of human suffering.

            As human beings, we experience loss, betrayal, disease, and death on an order of magnitude not experienced by other lifeforms. If a cow loses a calf, she will mourn the loss for a few days. If a mother loses a child, she will mourn the loss for the rest of her life. [AW39] When we are broken by life, and to some degree we are all broken, how do we get fixed? The repair of the human condition was the problem Daoist sages set about to solve. And their solution to this problem was to develop a series of meditation practices that define the spiritual journey.

            The spiritual journey begins wherever we are. Our spirit may be broken. We may waver in and out of benevolence. Our morals may be open to question. Daoist meditation practices can guide us from the present moment, wherever we are, all the way to perfection and beyond. My spiritual master took me in as a disciple when I was eight years old and led me to the heights of spiritual achievement within a few years of serious practice. Becoming competent at spirituality usually take a few years of serious practice, just like any other skillset. For some it takes longer, for others it takes shorter. Once you set a clear intention and initiate the process, trust the process. You can’t force grass to grow by pulling on it. Allow your spiritual nature to unfold organically however long it takes.

             Learning to relax your body by shaking off excess tension is helpful when you are preparing your body for meditation practice. I encourage you to embrace movement exercises to release any excess tension you are holding. Our bodies and our minds are intermeshed. When we experience mental tension, we tense our bodies unconsciously. The mental tension can dissipate but if our bodies continue to hold the tension, we remain on edge. Releasing physical tension is a powerful way to also release mental tension, and since meditation is a journey that spans the mental realm from Practical Mind to Spirit and Dao, having a pliable and relaxed bodymind is important. When your bodymind is in a relaxed state, you will be drawn to meditation and the journey will proceed smoothly. Your bodymind needs to be relaxed and you also need to feel comfortable sitting down for extended periods of time. Skeletal alignment and the ability to maintain postural integrity are as important as having a relaxed bodymind. It doesn’t matter what practice you choose to relax your bodymind and align your skeletal structure. What matters is that sitting doesn’t not become an obstacle to meditating. 

            Once your mind is free of tension and your body is comfortable in Natural Sitting Posture, your vehicle is ready for the journey. The practices taught in this book are intended to guide you from Higher Mind all the way to Spirit. There are three main practices that are taught. The Six Healing Sounds (presented in Chapter 5) is a practice intended to develop Higher Mind and awaken higher principles. Through this practice, you strengthen your goodwill and moral character.

            The second practice is called Twelve Meridian Empowerment (presented in Chapter 6). Meridian Mediation is a practice that is intended to develop Pure Mind and awaken your benevolence. Through this practice, you strengthen your power to bless and purify your mind.

            The third practice is called Huo Lu Gong (presented in Chapter 7) which translates into Fire Cauldron Practice. Huo Lu Gong is a practice intended to develop Spirit and awaken Perfect Peace. Through this practice, you extinguish desire and abide in a sublime state of serenity. There are more advanced practices that Daoist sages developed to cultivate Spirit and awaken Dao and those will be shared at some future point. Needless to say, if you can’t do arithmetic, you can’t do algebra, and if you can’t do algebra, you can’t do calculus. From the perspective of Practical Mind, we focus on the practice that is most useful right now and that first practice is The Six Healing Sounds.

Exercise: Three Dantian Taiji Breathing

In further preparation for your journey, I would like to introduce one more exercise that builds on two exercises we have already practiced, Exercise xx - Chanting Ong, Ah, Hong and Exercise xx - Taiji Breathing. Three Dantian Taiji Breathing incorporates these two other practices. The purpose of this exercise is to concentrate more Qi energy at the Three Dantians  in anticipation of the practices presented in the next three chapters.

1.     Assume Natural Sitting Posture.

2.     Practice Taiji Breathing at the Upper Dantian for nine or more cycles.

3.     Chant Ong, ongggg… to energize the Upper Dantian three or more times.

4.     Practice Taiji Breathing at the Middle Dantian for nine or more cycles.

5.     Chant Ah, ahhhhh… to energize the Middle Dantian three or more times.

6.     Practice Taiji Breathing at the Lower Dantian for nine or more cycles.

7.     Chant Hong, honggg… to energize the Lower Dantian three or more times.

8.     Chant Ong, Ah, Hong three or more times to activate the Three Dantians and the Central Meridian. Feel the sound vibration travel along the central axis of your body.

9.     Nourish your Qi.         

The Voice of Dao

            One, Two, Three, Ten Thousand. Spirit, Pure Mind, Higher Mind, Practical Mind. Peace, benevolence, goodwill, competence and nihilism, malevolence, illwill, and incompetence. From where do all of these realms and qualities arise? What holds the space for any and all experience to manifest? In this reality of ours, at this very moment, sublime goodness and atrocious horror are being enacted somewhere. Birth and death are happening simultaneously. The entirety of human experience is unfolding in real time. What is the wholeness that is creating the space for all experience to arise? What is the wholeness that enables time to wax and wane? What is the wholeness that holds the riverbed of time? What is the wholeness that is creating space for not just human experience but animal, plant and mineral experience. What is the wholeness is creating space for the experience of a bacterium in a puddle and a speck of interstellar stardust. What is the wholeness that is creating space for the experience of a school of fish caught in a tidal wave and the frozen glaciers on Jupiter’s moon Europa. What is the wholeness that is holding space for the experience of a first kiss and a final farewell.

            The wholeness that creates space for all experience transcends experience itself. The wholeness that creates space for all existence transcends existence. The wholeness that creates space for all things is nothing. The wholeness that includes beginnings and endings has no beginning and no end. The wholeness that creates the space for Creation is uncreated. The wholeness that creates space for time is timeless. The wholeness that creates the space for all knowledge is unknowable. That wholeness that holds the space for the fullness of all that is is itself empty. The wholeness that holds the space for all being is non-being. That wholeness is called Dao.

            Your experience is a part of a grand event. You stand at the center of everything. Every thought, feeling, and action that arises from your being arises in the emptiness of Dao. Your benevolence and malevolence arise in the emptiness of Dao. Your Spirit and perfection arise in the emptiness of Dao. Your goodwill and illwill arise in the emptiness of Dao. Your competence and incompetence arise in the emptiness of Dao. Your existence arises in the emptiness of Dao.

            Dao is nameless because it is neither subject nor object. It cannot be reduced to a noun, verb, adverb, adjective, or preposition. Dao transcends the elements of language. Grammar cannot grasp Dao. Dao cannot be grasped by the hands or the mind, and yet it grasps all things. It is grasping your mind right now. It is grasping this moment. The emptiness grasping your being is Dao.

            Dao opens up the space for growth, development, and evolution. Dao enables time and space to open up to change. The sense of destiny that drives Spirit into manifestation is Dao. The sense of possibilities that opens a path to novelty is Dao. The vacuum that Spirit fills with creativity is Dao. The void that enables free will to emerge is Dao. The fulcrum that allows for the integration of opposites is Dao. The space in which competence can arise is Dao. Dao is the membrane of emptiness that surrounds every facet of experience at every level of existence. Dao is The Way of all Ways. 

            Daoist sages mapped out a spiritual path that enables Spirit to reunite with Dao. This process is a high altitude path that is open to all but that few travel. The reunion of perfection with wholeness transforms Spirit. When Spirit awakens as Dao, Spirit abides in wholeness. When Spirit awakens as Dao, Spirit can walk the earth. When Spirit awakens as Dao, wholeness can enter space-time and perfection can shake your hand. The mind that awakens as Dao embodies stillness in motion and perfection in action. The spiritual master who abides as Dao has transcended the laws of time and space. This individual has the ability to perform miracles, change destiny, and transform the laws of karma. The spiritual master transcends life and death, sleep and wakedness, consciousness and unconsciousness. The mind that abides as Dao is immortal, extinguished, transfigured, and merged with God. Some call this individual an Immortal, a Boddhisatva, or a Saint. The names and titles are meaningless to these individuals. What is meaningful to them and fuels their sense of destiny is that you discover the Dao that leads to the Dao. The Great Dao, the Dao of all Daos, is our shared destiny as humans.

            Dao is ever-present and in a human being Dao manifests as awareness itself. Your awareness is emptiness. Awareness lacks qualities and opens up space for all qualities. Awareness is formless and opens up space for all forms. Awareness is like water that takes on all forms and flavors though it lacks form and flavor. Your awareness opens up the space filled by your experience. Your best and your worse moments arise in formless awareness. Your sense of destiny arises in formless awareness. Your spiritual urges arise in formless awareness. Your free will arises in formless awareness. Your higher principles arise in formless awareness. Your competence arises in formless awareness. Your being arises in formless awareness. The Universe arises in empty formless awareness. Awareness is Dao. Bringing awareness to your spiritual practice is the way to invite Dao into your spiritual journey. In every exercise in this book, you will notice the words, “become aware…” These words are an invocation to Dao.   

            The Voice of Dao is the emptiness that creates the space for all other voices to be expressed. The space that opens up around radiant benevolence and warm hearted goodwill is the Voice of Dao.  The space that open up around spine curling malevolence and hot-headed illwill is also the Voice of Dao. The space that opens up around your next thought or emotion is the Voice of Dao. The space that opens up around your next breath is the Voice of Dao. The Voice of Dao is the silent emptiness that allows all voices to emerge. The Voice of Dao is the great stage on which the performance of life unfolds.

            Emptiness is neither one nor many and yet it is also both. Emptiness is neither this nor that but is it also both. Emptiness is neither now or later but it is also both. Emptiness is everything and nothing. And the wholeness of emptiness connects everything to everything else. If you love someone and they love you back, the love that you share is connected through the emptiness of Dao. If you fear someone and they are angry at you, the fear and the anger are connected through the emptiness of Dao. The wholeness of Dao connects one thing to everything and everything to one thing. It connects all things to nothing and nothing to all things. The wholeness of Dao is the field of emptiness that connects every thought that arises in your mind to the Universe. The activity of your mind which arises in emptiness is experienced by the emptiness of Creation, and so your thoughts, feelings and actions are in constant contact with the thoughts, feelings, and actions of all other human beings.                            

The invisible network of emptiness opens up space for synchronicities to arises as these mental forms interact. Synchronicities are meaningful coincidences that appear to have no causal relationship. You think of an old friend and she calls you the next day. You are looking for a rare book and you find it in some random bookstore. You want to travel to Machu Picchu and you meet someone at some random dinner party who lives there. Synchronicities are expressions of Dao. As awareness of Dao awakens, these sorts of connections become more prevalent and at a certain point in our spiritual development, synchronicities stream into our lives with regularity.

            As Dao opens up in your life, a sense of effortless flow characterizes the way in which events unfold. When you awaken the emptiness of a thought, thinking becomes non-thinking. When you awaken the emptiness of an action, action becomes non-action. When you awaken the emptiness of your being, being becomes non-being. The non-thinking and non-action of your non-being lead to the effortless accomplishment of all things. When you awaken as emptiness, effort become effortless. Daoist sages called this Wu Wei, non-doing. Wu Wei is trusting Dao to lead the way.

            With each step of the spiritual journey we invoke Dao and open up space for Wu Wei to guide our destiny. With each mindful breath we take, we open up space for Wu Wei to lead with effortless flow. With each action that we take with awareness, we open up space for Wu Wei to provoke synchronicities and create new connections.

            Dao is the permanent solution to the existential crisis of being human. The crisis of suffering, disease and death, the crisis of loss and betrayal, the crisis of disasters and catastrophes, the crisis of divine injustice and all the other incomprehensible traumas that bruise the soul. Those crises are resolved with permanent finality when a human being becomes a human non-being—a child of Dao.

            As we progress along the spiritual journey, it becomes increasingly clear that existential anguish can be extinguished. With each stage of spiritual accomplishment, distinct virtues arise. At the level of Practical Mind, the virtues of competence arises. At the level of Higher Mind, the virtues of goodwill arises. At the level of Pure Mind, the virtues of benevolence arises. At the level of Spirit, the virtues of perfection arises. At the level of Dao, the virtues of Wu Wei arises. As we progress spiritually, our minds are endowed with these virtues in greater frequency and magnitude. The space between moments of doubt grows narrower and thinner until we finally return home to Dao and all doubt is extinguished.

            As we travel the Way of Virtue, we open up to the sublime and terrifying experience of being human. Being human is the toughest job in Creation and also the most precious gift. At least on this planet, no other species possesses the mental prowess to reunite with the Supreme Ultimate. Consider yourself blessed to lead this difficult life. Given the countless lifeforms that populate this world, we represent the tiny handful that can travel the Way of Virtue and abide in the perfection of wholeness. Make that blessing count! 

Exercise: Awaken Awareness

            In thisexercise, we are going become aware of awareness itself. As awareness expands, we connect more fully to Dao. As awareness grows, the Voice of Dao becomes more palpable and we are able to fill emptiness with the fullness of all our other voices.

1.     Assume Natural Sitting Posture.

2.     Open your eyes and become aware of some aspect of your external environment. Perhaps an object or a sound, or the feeling of the floor or the chair on which you sit. Or then temperature in the room. The feeling of your clothes on your skin.

3.     Close your eyes and become aware of some aspect of your internal environment. Perhaps a feeling or a memory that comes to mind.

4.     Keep your eyes closed and become aware of some aspect of your external environment. Once again.

5.     Open your eyes and become aware some aspect of your internal environment once again.

6.     Keep your eyes open and become aware of awareness, the space in which the objective world and the subjective world both arise.

7.     Close your eyes and become aware of awareness, the space in which the objective world and the subjective world both arise.

8.     Awaken awareness and become aware of the emptiness of your mind that enables all of the voices in your head to manifest.

9.     Nourish your Qi. I am in Qi, Qi is in me.

Chapter 4: The Daoist Bodymind

The Mind Body Connection[AW40] 

            One of the defining features of Daoist worldview is the notion that we are bodyminds, which is to say that the aspects of the mind that we have been exploring are correlated to aspects of our body. Practical mind, for example, is correlated with the skeletal muscles and their related soft tissue that control the voluntary movement of our limbs and breath. Qigong movement exercises are an extension of Practical Mind as they rely on the repeated movement of our limbs in coordination with our breath. Through Qigong movement practice, we enhance the wellbeing of the body and develop improved circulation, joint lubrication, Qi flow, skeletal alignment, body awareness.

            There are many types of Qigong movement exercises. Some strive to calm the nervous system and balance energies though slow movement. Some strengthen soft tissue. Some coordinate body unity to generate power. Some Qigong movement practices are soft and yielding and others are hard. One practice known as Iron Palm transforms the soft tissue and bones of the hands and forearms making them robust weapons able to break through stones with impunity. With enough discipline and effort, anyone can develop impressive Qigong skills. Practicing Qigong Movement exercises, however, does not impart moral character or develop higher principles. Many bandits and thugs mastered Qigong skills and attained a high level of proficiency in the martial arts. Hitting a bag filled with iron pellets repeatedly make your punching power fearsome but it doesn’t cultivate moral character.

            Qigong movement exercises ripen the physical body for the practice of Qigong meditations which cultivate the other aspects of mind. In this sense, they are necessary but not sufficient to help us traverse the spiritual path that leads to Spirit. Each aspect of mind that we explored previously is cultivated by a specific type of meditation that focuses on various aspects of the body. As we awaken those aspects of the body, we awaken the corresponding aspects of the mind.

            In this chapter we’ll [AW41] be looking more deeply at the Higher Mind and its relation to organs, Pure Mind and its relationship to benevolence, and Spirit and its relationship to perfect peace. Here is a bit more about each:

·      In our system, Higher Mind is cultivated through a meditation practice associated with the Internal Organs. The network of Organs that extends from the Lungs all the way down to the Large Intestine defines the domain of Higher Mind. I can ask you to wiggle your small finger, but are you able to wiggle your Gallbladder? Skeletal muscles are subject to voluntary control but those muscles are unable to access deep structures like the Internal Organs. Activating the Internal Organs that are situated deep within the core of the body requires a meditative approach that does not rely on physical movement. As we awaken each Organ, a positive Organ virtue is cultivated. Once all the Organs are awakened and empower our moral character with high minded virtues that manifests as goodwill.

·      Pure Mind correlates with the topmost energy point that crowns the top of the head. That point is known as Baihui and when it is activated we experience benevolence. The cultivation of Pure Mind builds on the cultivation of Higher Mind. We use a specific technique to activate Baihui and we enlist the support of the network of the Organs awakened through the Six Healing Sounds to integrate Pure Mind and Higher Mind. When the Crown is plugged into the Organ network, benevolence and goodwill spread throughout the body and we experience ourselves as sacred beings blessed with divine benevolence.

·      Spirit is associated with the Wuji Point which is located in the area around the Lower Dantian. That point is a portal to another world that remains veiled until it is activated. When the Wuji point is activated, we gain entry into Wuji and experience Perfect Peace. This quality is then integrated with the benevolence of Pure Mind and the Organ Virtues of Higher Mind.

As mentioned in the last chapter, each of these cultivations of mind and their corresponding way of virtue will be expanded upon in practice:

·      The method to activate the Organs be presented in the Chapter 5 - The Six Healing Sounds.

·      The method to awaken Baihui will be presented in Chapter 6 - Twelve Meridian Empowerment.

·      The method for activating the Wuji Point will be disclosed in Chapter 7 - Huo Lu Gong.[AW42] 

            Each meditation practice builds on the previous practice and as we integrate the three practices the benefits previously cultivated are amplified. As we awaken and integrate the energies of the Organs, we awaken goodwill. As we awaken and integrate the energy of Baihui, we awaken benevolence. As we awaken and integrate the energy produced by the Wuji Point, we awaken perfection. Practicing the sequence as it is presented is important. Do not skip ahead. Before detailing the instructions of the meditation practices, we will establish a deeper appreciation of the bodymind connections that we intend to establish. Once you grasp the essence of your bodymind as it related to spirituality, the mediations become vastly more meaningful and your progress gain momentum.         

The Internal Organs[AW43] 

            Imagine that you are on the ride back from the weeklong meditation retreat, you are feeling refreshed and invigorated. The instructor was inspiring and the practices empowered your Qi field. Your hands are buzzing with energy. Your Lower Dantian is pulsing waves of bliss that circulate throughout your body. You haven’t felt this good in a long time. You arrive home and unpack. Tomorrow, you have to wake up early. You have a lot of catching up to do at work.

            On the way to the office, you hit a traffic jam. Cars are not moving. You look at your watch. The staff meeting begins in twenty minutes and you don’t want to arrive late after being absent for a week. Your breath grows shorter and your blood pressure rises slightly. Time is dragging its feet. An ambulance whizzes by on the service road and then two police cars. The sirens are loud and shrill. You look at your watch. The cars are starting to move again, slowly. You arrive to the office fifteen minutes late. The meeting has started and you walk into the conference room, gingerly. Your supervisor stops talking and everyone turns around and looks at you. The meeting ends and your supervisor wants to see you in her office. She’s sitting at her desk and you’re standing. She tosses a report across her desk.

            “Take a look at the numbers,” she says.

            “They don’t look very good,” you reply leafing through the pages.

            “Third month in a row. You realize that your job is on the line if things don’t improve.”

            Back at your cubicle, you scan through your emails as a call comes in. It’s your mother. Her voice is frail and shaky.

            “I have bad news, son. We just came back from the doctor’s office. Your father’s condition is deteriorating. In a few months, he won’t be able to take care of himself. We are going to need to hire a home health aide to help bathe and change him. I can’t bear the thought of sending him to a nursing home.”

            She is crying and you try to reassure her.

            “Of course not, mother. I’ll pay for it.” You wonder whether you will still have a job in a few months. Your mind begins to wander. What if I am fired? What will we do with father? The idea of sending him to a nursing home feels cruel.[AW44]  This man, sacrificed his life to put you though college. He worked two jobs and devoted himself to the family.

            You get back to your computer and click on an email from your accountant. Call me as soon as you return from your vacation. It’s important. You call your accountant and have a short conversation with him. By the time you hang up, the bliss from the retreat has transformed into a turbulent sea of emotion. You feel anxious about your job, guilty about your father, and worried about your tax returns. You can’t concentrate on your work. It is only 11:30 AM on a Monday morning and you already feel beaten up by the week. By lunchtime, the wellbeing that you cultivated over the past week has crumbled to dust. Sitting in front of a lifeless sandwich, you lean back on your chair and fantasize about becoming a monk and living alone in a cave meditating all day. Not having to see other people. Being carefree and happy. No boss, no accountant, no negative emotions.            

            Individuals starting out on the spiritual journey sometimes presume that the more spiritually developed you become, the more detached you become from your emotions. They imagine the average person as someone who gets swept away by the river of emotions and a spiritual master as an individual devoid of anger, fear, and worry. This idea is not exactly right. Spiritual masters experience negative emotions just like everyone else. But they possess the ability to transform those negative emotions into virtues.

            Daoist sages were practical-minded and they applied a thorough and systematic approach to their investigation of emotions. Based on personal experience and observation, they made a distinction between physical pain and emotional pain. If you stub your toe, your toe hurts. If you bump your elbow, your elbow hurts. If you bang your head, your head hurts. Physical pain is localized to the area that is injured. But what about emotional pain? When you feel anger, worry, or fear, where do you experience those emotions? We don’t experience emotional pain in our big toe, elbow, or our head. Emotions originate somewhere within the trunk of the body. We feel our emotions between the base of our neck and our lower abdomen.

            Recall the last time were going on a first date with someone you really liked. Butterflies are fluttering in your belly. You are antsy. Your date arrives and your Heart opens up. The mix of emotions associated with a magical first date originate in your trunk. Now, recall an important final exam that you had to take to pass a course. The night before you lie in bed tossing and turning anxiously. The same area that was fluttering with butterflies is now filled with a sense of unease. Your heart feels closed. If you were going on that same date in this nervous state, the emotions would clash. There would be fewer butterflies fluttering because of the anxiety. Your Heart would open up less widely because of the pressure.

            Human emotions can be simple. Someone rudely cuts in front of you on a line and you experience anger. You were calm three seconds ago and now you are clenching your jaw and tightening a fist. And human emotions can be a complicated mix of feelings. You love your husband but question his stability. He makes you laugh but you don’t fully trust him. You depend on his participation to raise your children, but he drinks and has an addictive personality. You rely on him for financial support but he likes to gamble. He loves you but can’t open up and meet your emotional needs

            Whether an emotion is a simple feeling or a convoluted mesh of tangled feelings, Daoist sages observed that all emotions arise from within the cavity defined by the trunk of the body. We live in an of age of supermarkets that sell vacuum packed large-scale farmed chickens with empty cavities. Many of us have never cleaned out a whole chicken with our bare hands, but if you buy poultry from a small farm or a local butcher you are likely to find the organs intact. Once you open up the bird, you have to peel off the fascia, the thin rubbery layer of connective tissue that keeps the internal structures in place. As you clean out the bird, you would find a Heart, Lungs, a Liver, Kidneys, and Spleen, as well as the Small and Large Intestines, Gallbladder, Urinary Bladder and Stomach. Those same internal organs and viscera exist inside the human body.

            Daoist sages were intimately familiar with the internal organs. They made a distinction between the Internal Organs and the Viscera that processed digestion and excreted waste materials. The Internal Organs such as the Liver, Heart, Spleen, Lungs, and Kidneys were solid while the viscera such as the Gallbladder, Small Intestine, Stomach, Large Intestine, and Urinary Bladder  were the hollow tubes that processed partially digested food and liquids, and pushed out waste. They attributed the quality of Yin to the internal organs and Yang to the Viscera and paired each Internal Organ with one of the Viscus.

            The Lungs were paired with the Large Intestine, the Kidneys were paired with the Urinary Bladder, the Liver was paired with the Gallbladder, the Heart was paired with the Small Intestine, and the Spleen was paired with the Stomach. In total there were five Internal Organs and five Viscera creating a system consisting of five Yin and Yang pairs. They added a sixth pair to the mix and this last pair was qualitatively different than the other five. The sixth Yin organ is the Pericardium, the protective sac around the Heart and the sixth Yang Organ is named San Jiao, which means the Triple Burner or the Triple Energizer.

            San Jiao was mysteriously referred to as the Organ with a name but no form. But the meaning of this mystery is quickly revealed when you picture a bowl of fruit. You toss the bowl up in the air and the apples, peaches, and grapes fly off in different directions. If you swaddle the fruit with plastic wrap and tossed the bowl, the fruit would hold together. What is the shape of the plastic wrap? The wrap has a name but no form. Replace the grapes with a large melon and the wrap conforms to the new shape. There is an internal structure that performs the same function as the plastic wrap, fascia. This connective tissue wraps around every internal structure including bones, nerves, blood vessels, muscles, tendons and ligaments as well as the internal Organs and viscera. Fascia literally keeps us from flying apart internally. The fascia in the trunk of the body is divided into three compartments. The upper compartment wraps around the Lungs and the Heart. The middle compartment extends from the diaphragm to the navel and includes the Spleen, Stomach, Liver and Gallbladder. The lower compartment extends down from the navel to the pelvis and includes the Kidneys, Urinary Bladder and the Small and Large Intestines.

            The three-fold division of the Organs and viscera by fascia makes up San Jiao, the Triple Burner. San Jiao is also said to regulate the waterways—the extracellular fluids that flow between layers of fascia. In recent years, science has come to recognize fascia and extracellular fluid as a new organ—the largest in the body—called the interstitium. Broadly speaking, San Jiao can be associated with the interstitium. Narrowly speaking, San Jiao can be associated with the three-fold division of fascia between the lungs and the large intestine.

            Going forward, we will refer to the six pairs of Yin Internal Organs and Yang viscera as the Six Organ Families. They are listed below:              

The Six Organ Families

Yin Internal Organ

Yang Viscera

The Liver Family

Liver

Gallbladder

The Heart Family

Heart

Small Intestine

The Spleen Family

Spleen

Stomach

The Lung Family

Lungs

Large Intestine

The Kidney Family

Kidneys

Urinary Bladder

The San Jiao Family

Pericardium

San Jiao

            Notice that each of the first five families are named after the Yin organ. Traditionally the sixth family, San Jiao, is named after the Yang viscus to distinguish this family from the other five. The reason for this distinction will become apparent when we explore the nature of each Organ Family in more depth. Additionally, we capitalize the name of the Internal Organs and Viscera to distinguish their spiritual function from their physiological function. And for the sake of simplicity, we will refer to both the Internal Organs and Viscera simply as the Organs.

Higher Mind and the Organ Network [AW45] 

            Through direct experience, Daoist sages realized that each member of the Six Organ Families is associated with a positive emotional quality. When the Qi energy of the Organ was healthy and in a state of flow, the virtue of the Organ would arise naturally when needed. For example, the virtue of the Gallbladder is courage. To have “gall,” is to have the audacity to overcome a challenge through bold action that requires courage. The Gallbladder is associated with the urge to win. It is the part of us that is willing to face perilous uncertainty for the sake of victory. If you’re in a potato sack race that is about to start and you’re focused on crossing the finish line first, you’re going to draw on Gallbladder Qi to hop your way to victory. If your Gallbladder Qi is strong, you’ll push hard and you won’t give up whatever happens.  

            An Organ Virtue can be personified by an archetype. Someone who is courageous, audacious, and bold, for instance, embodies the archetype of the Brave Warrior. Think of a courageous Coast Guard pilot who has participated in numerous rescue missions. Each mission faces perilous conditions that call for extreme courage. This pilot is a Brave Warrior. A single mother putting herself thought law school is also a Brave Warrior. Or an immigrant who undergoes a perilous journey to begin a better life. Or an entrepreneur who risks her life savings to start a new business. Anyone who faces risk courageously is going to be drawing on Gallbladder Qi and identify with the archetype of the Brave Warrior.        

            The projection of courage into the world requires intention and willpower. We do not become a Brave Warrior unconsciously. A choice has to be made to confront risk with temerity and fortitude. We can also choose to turn our back on courage and give up without trying. When a situation arises that calls for courage and we fall short of enacting the archetype of the Brave Warrior, the energy of the Gallbladder is restrained. An Organ Virtue can be repressed. Repressed Gallbladder energy can manifest as timidity and aggression. Timidity is inwardly repressed courage. Aggression is the outward appearance of bravery but without the element of courage. It is false bravery. Repressed energy can fester psychologically or lash out behaviorally. Either way, these are the shadow expressions of Gallbladder Qi.

            Repressed Organ energies are also associated with negative archetypes. Timidity gives rise to the archetype of the Weakling and aggression to the Bully. The Brave Warrior, the Timid Weakling and the Aggressive Bully are expressions of Gallbladder Qi and collectively they define the psychological domain of the Gallbladder. In the next chapter we will explore the qualities of each Organ in more detail. Our purpose now is to highlight the dynamics underlying Organ Qi. To solidify our understanding of Organ Qi dynamics, we will consider the emotional qualities of Lung Qi which are markedly different.  

            A coworker lost her beloved cat over the weekend. She is sitting passively at her desk. Her posture is drooping forward. Her breathing is slightly labored. She is sniffling. You approach her.

            “I am sorry to hear about your loss,” you say.

            “Thank you,” she replies. There is a picture of her cat playing with a ball of yarn on her desk.

            “Your cat was very cute,” you say.

            “She was adorable.”

            “What was her name,” you ask.

            “Mildred,” she replies.

            “May Mildred’s soul rest in peace.”  

            “Thank you.”

            A week later, your co-worker taps you on your shoulder and you turn around.

            “I wanted to thank you for your kindness. I was going through a rough patch and you made me feel better.”

            The moral of the story is that kindness, the Organ Virtue of the Lungs, heals grief. Trying to cheer up someone who is grieving with humor doesn’t work. Reasoning about why they shouldn’t be sad doesn’t work. Berating them over their sadness doesn’t work. The one virtue with the power to transform grief is kindness. And if you are feeling sad and practice kindness towards another person, your own grief will also be transformed. Kindness transforms grief into more kindness. This is a universal principle that works in instances when there is sadness, melancholy, grief, grievance, or injustice. Kindness is the key that fits these emotional locks.

            The Organ Virtues are keys that fit specific emotional locks. Courage would not fit sadness and grief. The relationship between kindness and grief isn’t obvious at first, but once you experience the connection, it becomes self-evident.

            But kindness can be also repressed. Imagine that Mildred’s owner is unwilling to receive your kindness. She rejects any kindness that is offered. She suppresses the sadness she is feeling back into her Lungs repeatedly and her grief never heals. Over time, her Lungs become a storage bin of negativity and Lung Qi pathologies develop. Imagine that twelve years have passed, and she is still grieving Mildred. She is still bemoaning the injustice of her loss and is unable to shake off her sadness. She has become fixated on a negative emotion and her Lungs are festering with grief. She has become the Gloomy Downer whose sadness colors every occasion.

            At the other extreme, we can imagine a person who lacks the ability to grieve altogether. They are desensitized to situations that call for grief. Imagine losing a household pet and feeling nothing. There is no sadness. No grieving process. No sense of loss. Just a black hole of numbness. This person knows they should be sad and pretends to grieve but feels nothing inside. This person embodies the archetype of the Shallow Griever. Although these two examples of a response to grief represent opposite ends of the spectrum of grief, they share a commonality. Neither is capable of expressing or receiving genuine kindness. Both are examples of unhealthy Lung Qi.

            When we repress an Organ Virtue repeatedly, that Organ becomes negatively charged and we are likely to become polarized. If our Lungs are negatively charged and we lack the capacity for kindness, for example, we become irritated by someone who is grieving and in need of the kindness that we are unable to express. Or if our Gallbladder is negatively charged and we lack the capacity for courage, we become frustrated by someone who is in need of the encouragement that we are unable to express. When we are unable to express an Organ Virtue because that energy is repressed, we generally express illwill. We can project the negative Organ Qi towards ourselves, an individual, a group, or the collective. In any event, repressed Organ Qi creates dissonance, separation, strife, and friction.

            The cavity between our Lungs and our Large Intestine is teeming with virtues such courage, kindness, enthusiasm, clarity, discernment, fairness, caution and repressed emotions such as timidity, grievances, arrogance, dissatisfaction, pessimism, anger, worry, disgust, and cruelty among others. Virtuous archetypes such as the Brave Warrior, Comforter, Teacher, Nurturer, Emperor, and repressed archetypes such as the Monster, Dictator, Disruptor, and Lost Soul arise from the condition of our Organs. As it turns out, the Organ network centers on the Heart, the Emperor who has the final say over what the other Organs feel. The Heart controls the words that we speak. Our Heart is the hub of Higher Mind.    

            From the Daoist perspective, the quality of our Organ Qi shapes the psychological dynamics that animate the stories of our life. The metaphor of a piano can help us concretize the relationship between Higher Mind and the twelve Organs. In this example, the twelve notes that constitute the keys of an octave represent the twelve Organs. When you strike a key, the sound can be well-tuned and consonant or out-of-tune and dissonant. Similarly, the emotional “tone” struck by an Organ can be well-tuned or out-of-tune. A well-tuned Gallbladder conveys courage while an out-of-tune Gallbladder conveys repressed courage in the form of timidity or aggression.        

            Higher Mind represents the entire keyboard. As the melody of life plays out, eventually, the dissonant notes will strike a strident sound. If you were listening to a melody on a piano with just one defective key, would you be able to ignore the dissonant note? It is likely that your attention would be drawn to the dissonant note which would drown out all the others. Similarly, awareness is drawn to the repressed Organs qualities that require fine tuning and integration. If the Gallbladder is a dissonant note on your “piano,” the themes of timidity and aggression will play out repeatedly in your life. You will attract Weaklings and Bullies until you manage to integrate Gallbladder Qi, express authentic courage, and embody the archetype of the Brave Warrior.

            The school of life is the long-winded way to tune our pianos. There is a shorter and more efficient method to integrate and harmonize the Organ Virtues and balance Higher Mind. Through meditation, we can transform our repressed emotional qualities into Organ Virtues. Instead of suffering through endless drama that reflects our dissonance, we cultivate Higher Mind and manifest a capacity for goodwill. The meditation that we practice to cultivate Higher Mind is called the Six Healing Sounds. As you become proficient at this practice, you awaken an Organ, release the repressed Organ Qi trapped within, and empower the Organ Virtue. As a result, you cultivate Higher Mind and build moral character.

Pure Mind and Baihui         

            Picture a knight in shining armor. He fights for justice. He is brave and loyal. He embodies courage and kindness. He is admired for his moral character and goodwill. His Organs are healthy and generating positive energy. His Higher Mind is refined. He is standing beside a Holy woman. She embodies moral character as well, but she emanates an additional quality that he lacks. In her presence, we experience benevolence. She sits silently and puts her hands together to pray and she exudes an aura of sacredness. Even the gallant knight recognizes her divinity and bows at her feet for her blessing.

            Sacredness includes morality but it also transcends it. Benevolence includes goodwill but also transcends it. But what is sacredness and from where does it arise?

            Picture a group of refugees huddled in a tent. They are scared, hungry, and cold. At mealtime, they are given a miserly plate of food. A toddler is crying because she is still hungry. A stranger walks up to the girl’s mother and hands her his food without speaking a word. The mother takes the food and gives it to the girl who eats it quietly. Across the tent, the girl’s grandfather witnesses the gracious act and his eyes well up with tears. These are not tears of sadness. Saintly acts of sacrifice inspire sacred tears. A lifeguard jumps into a river to save a boy that has fallen in. Perhaps he saves the boy. Perhaps he dies trying to save the boy. Either way, this sacrificial act also inspires sacred tears.

            Imagine now that you are in the presence of the Divine Mother in whatever symbolic form she manifests to you. Divine Mother is the archetype associated with the sacrificial aspect of compassion. She is crying inconsolably and her tears are flowing like rivers and flooding the ground.

            You place your hand gingerly on her on the shoulder and ask, “Divine Mother, are you sad?”

            “No my child,” she replies still sobbing.

            “Are you in pain?”

            “No my child,” she replies.

            “Then why are you crying inconsolably?”

            “These are divine tears. Every benevolent act performed by a human is worthy of my tears.”

            Selfless acts of sacrifice create the quality of reverence that prompts sacred tears. Benevolence prompts sacred tears. When you act benevolently, Divine Mother sheds a tear for you. Imagine that you are in a relationship that ends badly. You can project illwill or even malevolence at your former partner. That is the typical emotional arc that follows a breakup. But what if instead of projecting negativity you pray for the wellbeing and happiness of your former partner? Divine Mother would shed a tear. What if you prayed for the healing and wellbeing of your enemy? She would shed another tear. What if you prayed for the healing and wellbeing of all sentient beings? Her tears would flood the world.

            The tears of Divine Mother are prompted by benevolence, and energetically, benevolence is associated with s specific energy point called Baihui. Baihui literally means “hundred meetings” or “the place where one hundred converge into one.” It is located at the top of the head. Baihui is the point where Heaven Qi meets Human Qi. The “hundred meetings” refers to the many celestial energies that funnel into our energy body. At Baihui, we draw in the energy of the sun, moon, planets, and stars. The one hundred also refers to our personal  energies that spout from us out into the sky. Baihui processes communication between Heaven and Human continuously. Once awakened, Baihui the point that generates the feeling of sacredness and inspires benevolence. Baihui is the abode of Pure Mind.

            When we witness benevolence, our Baihui is activated and we are filled with the feeling of reverence. When we cultivate Baihui through meditation practice, we are able to access that quality more readily. When Baihui is wide open and receptive, we can invoke the feeling of sacredness at will and evoke the the presence of benevolence through our mere presence. We feel as though Divine Mother is our constant companion.

            As Baihui is integrated with the Heart, Higher Mind and Pure Mind come into alignment. As the Organ Virtues blend with benevolence, we develop the power to bless. A blessing is the integration of goodwill and benevolence. A blessing fuses Heart Qi and Baihui Qi. When Pure Mind is awakened and refined, our inner life is infused with the divine power to bless. Imagine a father blessing his beloved daughter on her wedding day. The space around them is teeming with the quality of sacredness. Energetically, his Heart Qi and Baihui Qi are activated. Poetically, the Emperor is wearing his Crown. If you were to paint the scene, you might be inspired to draw a nimbus around the father’s head. And if the daughter’s Heart and Baihui are open to her father’s blessing, we could draw a nimbus around her head as well.

            When Baihui Qi is integrated with specific Organ Qi, the Organ Virtues are endowed with benevolence and we develop the capacity for magnificent acts of goodness in the face of evil. Imagine a tyrannical regime ruled by a malevolent despot. The people are controlled by fear. The willingness to confront this regime requires more than just courage. It requires sacrificial courage. Sacrificial courage is qualitatively different than the courage required to start a new business. Courage is not enough to confront malevolence. Benevolent courage is required. When a Brave Warrior is inspired by Baihui Qi, they are transformed into a Divine Warrior who is prepared to sacrifice themselves to battle evil.

            The meditation we practice to awaken Baihui and to integrate Baihui with the Organ Virtues is called the Meridian Mediation (Twelve Meridian Empowerment, presented in Chapter 6). As you become proficient at this practice, you awaken your capacity for benevolence and integrate that quality with the Organs. As a result, you cultivate Pure Mind and empower your moral character with divine qualities.

Spirit and the Wuji Point

            The notion that Spirit can be associated with an energy point located in the area of the navel sounds odd at first. After all, Spirit represents an otherworldly aspect of our identity. If you were searching for a gateway to Spirit inside the body, you might think to look elsewhere. But Daoist sages realized that the safest and most direct route to Spirit runs though the Wuji Point. The Wuji Point is a special energy point and it has to be activated by a specific method detailed in Chapter 6 - Huo Lu Gong. Once you awaken the Wuji Point and experience the realm of Spirit, you realize right away that you are entering a different kind of existential space.

            The quality of the energy arising from the Wuji Point feels qualitatively different than Organ Qi or even Baihui Qi. Once we open up the doorway to Spirit, we experience ourselves in a radically different way. Once the Wuji Point is activated, something magical happens. You feel as though a portal to another dimension opens up as a unique form of energy flows into your body. Usually, when we circulate energy, we feel a current of Qi moving along a path through the physical body. We might even be able to project energy outside the body or absorb energy from another object like a tree or a flower into the body. The quality of Spirit is an altogether different experience. It is not an energy that we circulate. As we awaken Spirit, it feels as though we are entering another world. Or perhaps this other world enters us. It is hard to tell the difference between the two because the energy of Spirit erases division lines and boundaries.

            The Wuji Point acts as a veil that separates Wuji from Duality. Most of our lives, we are bound to the realm of duality which is subject to the laws of Yin and Yang. Our physiology is constantly trying to maintain homeostasis. Our minds are constantly choosing between likes and dislikes, right and wrong, and good and evil. We prioritize, rank, a value. We desire and reject. The realm of duality is a world of constant movement, contrast, and choice. Being in a state of Oneness extinguishes Duality. Experiencing the unified wholeness of Spirit is a profound experience.

            Imagine that you are in a cloud. What do you see? Is the cloud small or big? You can’t tell. Are you three hundred feet above ground or thirty thousand feet above ground? You can’t tell. Are you facing east or west? You can’t tell. You can open your eyes or close them and it doesn’t make a difference. Inside a thick cloud, your senses, which divide the world into a multitude of categories, become useless. As Spirit permeates our being, we feel as though we are shrouded in a Primordial Cloud. A cloud that is beyond than time and space. This Primordial Cloud is timeless and spaceless. It dissolves boundaries and opens into a wondrous spaciousness that is boundless. As our sense of separation dissolves, our body sense dissolves. Our identity dissolves. Our thoughts and feelings dissolve. We disappear as a solitary human being and emerge as an endless expanse of wellbeing.   

            Usually, when we sit for meditation, thoughts come and go. But as we abide in the Primordial Cloud, there are no stray thoughts. When you are not hungry you don’t think of food. When you are not cold, you don’t think of warmth. When you are not worried, your mind doesn’t race around looking for solutions to problems. Imagine being very thirsty and someone hands you a glass of water. The moment your desire for water is extinguished, there is a feeling of deep satisfaction. Being inside the Primordial Cloud is like capturing that moment and spreading it to all unmet desires. The extinction of desire that arises as we settle unto unified Oneness is peace. It is perfection. Abiding as Spirit in Wuji is Perfect Peace.

            A sense of deep wellbeing characterizes the Oneness of Spirit. The sensation is so profoundly satisfying and soothing that all defenses drop. The ego is extinguished. Psychological drives are extinguished. Thoughts are extinguished. Without thoughts, suffering disappears. Without sensations, pain disappears. Without an identity, our sense of separateness disappears.

            Within the Primordial Cloud, the tributaries of mind merges into the ocean of Spirit and our Original Self arises. Wuji is the answer to the Koans, What is your original name? What is your original face? Your original name is Spirit. Your original face is Perfect Peace. Perfect Peace is who you become when you abide as Spirit. My Master, Xiao Yao, referred to the perfection of Wuji as the Huanyuan State. “Huanyuan means Primordial. It is what came before Yin and Yang,” he explained. “This way of being defines our original unified state. It is the self-accomplished state. There is nothing to add or remove to make Huanyuan more perfect than it is. In the Huanyuan State you are perfect as you are.” 

            Every human being yearns to feel at home and to experience endless peace. This desire is the mother of all desires. You make a million dollars and you are satisfied for a short while before you want to make another million. A promotion satisfies your ambition only for a short while before you hunger for more. A delicious meal satisfies your appetite for a short while, but tomorrow you’ll wake up hungry again. The Postnatal realm, the world of duality, is a never-ending roller-coaster ride. Momentary periods of calm are punctuated by turmoil. The incessant drama of life exhausts the psyche. The exhausted psyche yearns for peace. Like a bird flying over a wide ocean, we grow tired and want to find a place to rest. Abiding as Spirit is the antidote to the existential suffering that arises from the travails of Duality. Abiding as Spirit, we finally come home. We finally find peace.

            When we awaken as Spirit and reengage the world, we experience ourselves differently. Our body is no longer feels dense and heavy. We no longer perceive ourselves as a covering of skin holding together flesh, blood, and bones. We experience ourselves as beings of light. The feeling of spaciousness remains in the foreground of awareness. Our organs feel like fields of swirling energy. Our Dantians feel like whirling spheres of energy. Our fingers feel like beams of energy. The opacity of the physical body becomes a translucent matrix of energy.

              As we walk down the street, the world arises within our Oneness. The trees and stars and the people whom we love arise in the spaciousness of Spirit. Wuji becomes the central focus of awareness and permeates our moment-to-moment interactions. You shake hands with another person and experience two energy currents coming together. You admire a sunset and experience the energy swirls of a Van Gogh sky. The entire cosmos rises and sets as a composition of energy in the spaciousness of awareness and a sense of perfection pervades the world, imperfect though it may be.

            Spirit manifests the quality of Wu Wei—unified doing through non-doing. When you abide as Spirit in the material world, you find yourself at the right place at the right time. You avoid the wrong place at the wrong time. You attract the right people and avoid the wrong people. You take the right action and speak the right words. A sense of coherence pervades the disorder streaming through your life. Spirit provokes synchronicities. Meaningful patterns and relationships mediated by Spirit that arise effortlessly. Your life orchestrates into a meaningful adventure that actualizes the full potential of your being.

            The spaciousness of Spirit enhances the emotions that we feel. We experience our emotions in vivid colors. We experience sadness, kindness, courage and anger, and all other emotions within the spaciousness of Spirit. Any emotional turmoil that we experience self-organizes into deeper understanding. Spirit transforms order to chaos pandemonium into peace.

            As we awaken as Spirit, we identify with the peaceful spaciousness that envelops our experience of the world. Our social identities become secondary. We are no longer a truck driver or a teacher, we are no longer a man or a woman, we are no longer bound to race, religion, or gender. We identify primarily as Spirit. We realize our Oneness and perceive the Oneness in all other human beings. We look another human in the eyes and recognize their Spirit. A Spirit-identified being embodies the deep desire to end the suffering of all the beings who are dissociated from the Primordial Realm. A deep desire emerges to draw others into the experience Perfect Peace.

            When someone we integrate Spirit with Baihui Qi and the Organ Virtues, they embody peacefulness, holiness, and a high moral character. In the presence of such a being we experience serenity. The sense of peace they radiate stills our mind. The benevolence they radiate is a humbling blessing. The sense of integrity they embody inspires us to goodness. In their presence many of the problems we experience fall away. The presence of a human being that has traveled The Way of Virtue endows our lives with a sense of coherence. Through their being, we get a sneak preview of the possibilities inherent in our own lives. The presence of a spiritual master is a transmission that inspires us to become a more complete version of ourselves. 

            My master, Xiao Yao, was benevolent and overflowed with goodwill. Despite the fact that he was orphaned at a young age, lost his privileged position as the abbot of his monastery during the Cultural Revolution, and lived in abject poverty doing menial work well into in his eighties, he never once expressed the slightest speck of negativity. I never heard him say anything negative about anyone. I never heard him wish anyone ill. I never heard him complain about anything. I never heard him disrespect or mock another human being, even in private. He was always positive, happy, and radiated a deep sense of peace. His bravery was legend as was his kindness. He was willing to help anyone, anytime without expecting anything in return. His mind was perfectly peaceful and his presence was a beautiful melody that enchanted. His remarkable character was the reflection of the spiritual practices that he was taught by his master. These are the practices that he taught me and that I will be sharing with you. The practices were developed by spiritual geniuses and refined by a long line of spiritual masters. They worked for Xiao Yao, they worked for me, and they will work for you as well.

            The three mediation practices presented over the next three chapters are The Way of Virtue. [AW46] The first practice, The Six Healing Sounds, awakens and empowers Higher Mind and cultivate goodwill and the Organ Virtues. The second practice, The Twelve Meridian Empowerment, awakens and empowers Pure Mind, and cultivates the virtue of benevolence. The third practice, Huo Lu Gong, awakens and empowers Spirit and cultivates the virtue of Perfect Peace.

            The table below summarizes the relationship between the three practice and the virtues they awaken.

Practice

Cultivation of Mind

The Way of Virtue

Six Healing Sounds

Higher Mind

Organ Virtues

Twelve Meridian Empowerment

Pure Mind

Benevolence

Huo Lu Gong

Spirit

Perfect Peace

Exercise: Wogu - Protecting against negativity

            Xiao Yao was good but he was not naive. He understood that human beings can be vicious and that their negativity can adversely influence a spiritual practitioner. He taught me two simple practices to protect myself from the negativity of other people. The first is a hand gesture, or mudra, that we can use to protect ourselves from the negativity generated by another person. Hand gestures operate on the principle that your hand represents your energy field and that the gestures that you create with your hand shape [AW47] your energy field. The protective hand gesture Xiao Yao taught me is called Wogu. Wo means “hold” and Gu means “firm.” By doing Wogu you concentrate the outer layer of your Qi field, known as Guardian Qi, around your body without signaling aggression. Wogu is a deflector shield that insulates you from negativity. If someone is projecting negativity towards us and we practice Wogu, the energy bounces back at them. The next time your boss scolds you, practice Wogu. The negative energy will bounce back at them and they will tire quickly and stop.  

[Insert Figure 4.1: Wogu Hand Gesture]

[Insert Figure 4.2: Clamping Toes]

1.     Make loose fists and wrap your fingers around your thumbs as indicated in the image above. You should keep your hands inconspicuous whole practicing Wogu[AW48] .

2.     If you are not in a position to do Wogu[AW49] , clamp your toes on the ground. The effect is the same.

3.     Maintain either position until the negativity abates.

            Picture the most beautiful face you have ever seen. It is youthful and the symmetry harmonizes the features. The skin is tight. The complexion is clear. Sixty years from now, that face will be eighty years old. Will people still use the word “beautiful” to describe that face? Maybe… Some faces remain beautiful despite the wrinkles. What makes a face perpetually beautiful is the smiling energy it radiates. Have you ever noticed the quality of a smile? A dour face will force a smile and as soon as it turns away that dour look will return and erase that smile quickly. You can’t fake a genuine smile. When you smile, really smile, you radiate wellbeing that arises from within. A real smile is infectious and spreads positive energy.

            You will often see statues or paintings of Buddha depicted with a smile. Some of his smiles are subtle and others depict laughter. Buddha’s inner radiance and his smile are inseparable from his virtues. When you cultivate your own Buddha smile, you open up space for benevolence and goodwill to arise.

            Wogu and smiling are complementary practices. Wogu dispels negativity and a smile creates positivity. Practice Wogu while you smile inwardly. Feeling positive energy flowing to your lips and face will help scatter the negativity. As you travel The Way of Virtue, these practices will serve you well. 

            My master Xiao Yao had a memorable smile that still warms my heart when I recall it. He encouraged me to practice smiling often. Gradually, I began to notice that smiling became easier and more natural. After some time, the joyful energy I was cultivating in my meditations flowed effortlessly to my face. Eventually, the smiling energy became a constant feature. The feeling of wellbeing that I experienced inwardly overflowed into my social interactions and sharing that energy sweetens my day.

Exercise: Awaken Your Inner Smile [AW50] 

[Insert Figure 4.3: Buddah Smiling]

            This exercise can be practiced anytime, anywhere. Before a meditation, after a meditation, in the morning when you wake up, while you are interacting with other people. Practice inner smiling until a subtle smile becomes effortless and a natural feature of your face.

1.     Imagine s spiritual teacher, a Saint or holy person from any tradition, Buddha, or the person who loves you the most smiling at you. You can also picture a three year old version of yourself smiling at you.

2.     Feel the smiling energy rise up from your Lower Dantian like a thousand tiny bubbles stirring every cell in your body to smile. Feel the bubbles rise to your face and smile.

3.     Practice smiling until your smile becomes your constant companion.

Chapter 5: Awakening Higher Mind

Locating your Organs[AW51] 

            Imagine you [AW52] are sitting in front of a piano with your foot on the damper pedal. Next to you is an opera singer. She sings a note. After she stops, you can hear piano strings sounding that same note. No one touched the key and yet the vibration of her voice caused the strings to vibrate. The ability to use sound vibration to activate another object at a distance is called resonance. Resonance can be used to activate an Organ[AW53] . Resonance can be used to release the repressed energy of an Organ. And Resonance can be used to empower an Organ Virtue.

            Daoist sages discovered resonant sounds that activate the Six Organ Families. They discovered that a specific sound can be used to activate an Organ Pair. For example, the Lungs and Large Intestine both vibrate to the same resonance. That’s like signing a particular note that resonates two piano strings. Chant another sound and another Organ Pair begins to vibrate. Only six resonant sounds are needed to activate the Six Organ Families. 

            Getting these sound just right requires experimentation. We have different voices. The shape of our mouth and lips differ. Our body structure differs. If the resonance of an Organ sound is off by just a little, your Organs won’t vibrate properly, no matter how long you chant. So how do you determine the right resonance for you?

            Daoist sages solved this problem when they discovered that each one of the six sounds that resonates an Organ Pair also resonates one of the sense organs on our face. When the Lung Family sound resonates, for example, our Nose also vibrates. The Lung sound vibrates the Nose, Lungs, and Large Intestine. Since it is easier to vibrate the Nose than it is to vibrate the Lungs and Large Intestine, they reasoned that the most direct way to fine tune the Lung sound was to chant the sound until our Nose vibrated most strongly and then to direct that same resonance to the Lungs and Large Intestine.

            The connection between the Nose and the Lungs makes intuitive sense since the air we inhale though our nostrils fills our Lungs. But what actually qualifies the Nose for membership in the Lung Family is the shared resonance. A similar relationship exists between the Eyes and the Liver Family, the Tongue and the Heart Family, the Mouth and Lips and the Spleen Family, the Ears and the Kidney Family, and the entire Face and the Sanjiao Family. We begin chanting the six Organ sounds, which are known as The Six Healing Sounds, by fine tuning the resonance so that it vibrates its related sense organ. This is like musicians tuning their instruments before their performance.

            If you rub your hands vigorously and place your palms a few inches apart, you can feel the Qi energy between them vibrating. We can’t rub our Stomach the way we rub our palms, but we can use the Spleen Healing Sound to activate our Mouth and Lips and then direct that vibration to the Stomach. If we repeat the chant several times, we experience our Stomach vibrating its own Qi energy, Stomach Qi. By mastering the Six Healing Sounds (which we will start working wtih later in this chapter), [AW54] we can awaken our Organs in a matter of minutes. This simple technique is the basis for the Six Healing Sounds Meditation.   

            Traditionally, the Yin Organ is called the mother of an Organ Family, the Yang Organ is called the Father, and the sense Organ is called the Child. The mothers of the Ears are the Kidneys, the Father of the Ears is the Urinary Bladder. Or we can say that the Ears the Children of the Kidney Family.

            The table below depicts family relations between the Organs:

Six Organ Families

Mother

Father

Child

Liver Family

Liver

Gallbladder

Eyes

Heart Family

Heart

Small Intestine

Tongue

Spleen Family

Spleen

Stomach

Mouth and Lips

Lung Family

Lungs

Large Intestine

Nose

Kidney Family

Kidneys

Urinary Bladder

Ears

San Jiao Family

Pericardium

San Jiao[AW55] 

Face

            In the section that follows, we awaken the Six Healing Sounds one at the time. We begin by resonating the Child, then the Mother, and then the Father. Once you experience all three vibrating, you can repeat the chant and keep the entire family resonating. While all the sounds are relatively simple, I find that the Spleen Family Sound which resonates the Mouth and Lips is the easiest for most people to experience. You may wish to skip ahead and start with that sound to settle into the process. Once you are able to resonate the Spleen Family Sound, please return to the sequence presented below.  The sequence begins with the Liver sound. 

Exercise: Awaken Your Liver Family

Liver Family

·      Name of Chant: Xu

·      Healing Sound: Shoooo…

·      Mother: Liver

·      Father: Gallbladder

·      Children: Eyes

[Insert Figure 5.1: Eyes, Liver and Gallbladder]

Exercise Summary

            If you tap your ribs on the right side and then on the left side, you will notice that the tapping sound each side makes is different. The sensation between both sides feels different. The right side feels solid while the left side feels hollow. The reason for that difference is that the Liver is situated on the right side. The Liver is about the size of a football and weighs around three pounds. The Gallbladder is a pear shaped organ between three and six inches long located under the Liver. The Eyes are the children of the Liver Family.

            Adopt the natural sitting position. Proper spinal alignment and a relaxed ribcage is essential to finding the right resonance. The Liver Family Chant is named Xu, pronounced shoe. The healing sound of Xu is pronounced shoooo… The healing sound is intoned like the word shoe with the tail end trailing until you run out of air. Chant naturally. Do not strain. As you resonate Xu, you will feel your upper palate vibrate and the vibration will extend upward to your Eyes. Chant Xu three or more times until you feel your Eyes vibrating. Take as much time as feels appropriate in between chants.

            Once both Eyes are vibrating, chant Xu and direct the resonance to your Liver. Take as much time as feels appropriate in between chants. Feel the entire Liver vibrate, front and back, top and bottom, and the center. Once you feel the Eyes and the Liver vibrating, direct the healing sound to the Gallbladder and repeat the process. Feel the three members of the Liver Family vibrate as you chant Xu. Continue to feel the vibration after the chanting ends.

Exercise Instruction

            The formal instructions for this exercise are detailed below.

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Eyes. Chant Xu, shoooo… Feel the healing sound vibrate your Eyes. Repeat three times or more.

4.     Become aware of your Liver. Chant Xu, shoooo… Feel the healing sound vibrate your Liver. Repeat three times or more.

5.     Become aware of your Gallbladder. Chant Xu, shoooo… Feel the healing sound vibrate your Gallbladder. Repeat three times or more.

6.     Become aware of your Liver Family. Chant Xu, shoooo… Feel the healing sound vibrate your Eyes, Liver, and Gallbladder. Repeat three times or more.

7.     Continue to feel the vibration after the chanting ends.

8.     Nourish your Eyes, Liver, and Gallbladder. I am in Qi, Qi is in me.

Exercise: Awaken Your Heart Family

Heart Family

·      Name of Chant: Ha

·      Healing Sound: Haaaaa….

·      Mother: Heart

·      Father: Small Intestine

·      Child: Tongue

[Insert Figure 5.2: Heart, Small Intestine, and Tongue]

Exercise Summary

            The second healing sound in the series is the Heart Family Chant, Ha. The Organ Pair known as the Heart Family is made up of the Heart and Small Intestine. The Heart is the size of a fist and shaped like a lotus. It rests above the diaphragm in front of the fifth thoracic vertebra. The Heart is surrounded by the Pericardium, covered by the left Lung, and protected by the sternum. The Small Intestine is over twenty feet long and coiled in the lower abdominal cavity. It extends from the Stomach to the Large Intestine which frames it.           

            The Tongue is the child of the Heart Family. The mother of the Tongue is the Heart and the father of the tongue is the Small Intestine. Allow your Tongue to relax. Do not make contact with the roof of your mouth. Allow the weight of your Tongue to rest on the root of the Tongue. Let go of all the tension in your tongue. Usually, our Tongue is in perpetual motion so relaxing the Tongue may be a new experience. Once the Tongue is relaxed, really relaxed, chant Ha, haaaaa… Feel the healing sound vibrate your tongue.

            Experiment until you hone in on the strongest frequency and then direct Ha to your Heart. Feel your Heart vibrate. Chant Ha several times. Direct Ha to your Small Intestine. Feel your Small Intestine vibrate. Then Chant Ha and feel the entire Heart Family vibrate. Continue to feel the vibration after the chanting ends.

Exercise Instruction

            The formal instructions for this exercise are detailed below.

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Tongue. Chant Ha, haaaaa… Feel the healing sound vibrate your Tongue. Repeat three times or more.

4.     Become aware of your Heart. Chant Ha, haaaaa… Feel the healing sound vibrate your Heart.  Repeat three times or more.

5.     Become aware of your Small Intestine. Chant Ha, haaaaa… Feel the healing sound vibrate your Small Intestine. Repeat three times or more.

6.     Become aware of your Heart Family. Chant Ha, haaaaa…. Feel the healing sound vibrate your Tongue, Heart, and Small Intestine. Repeat three times or more.

7.     Continue to feel the vibration after the chanting ends.

8.     Nourish your Tongue, Heart, and Small Intestine. I am in Qi, Qi is in me.

Exercise: Awaken Your Spleen Family

Spleen Family

·      Name of Chant: Hu

·      Healing Sound: Whoooo….

·      Mother: Spleen

·      Father: Stomach

·      Children: Mouth and Lips

[Insert Figure 5.3: Spleen, Stomach and Lips]

Exercise Summary

            The third healing sound is the series is the Spleen Family Chant, Hu, pronounced who. The Organ Pair known as the Spleen Family is made up of the Spleen and the Stomach. The Spleen is located in the upper left part of the abdomen behind your ribs and the Stomach and beneath the diaphragm. It is about five inches long, three inches wide, and one and a half inches thick. It is shaped like a concave shell. The Stomach begins at the end of the esophagus and extends into the abdominal cavity where it connects to the Small Intestine. It lies on the left side of the upper abdomen. It is about a foot long and six inches across.

            The Mouth and Lips are the children of the Spleen Family. The mother of the Mouth and Lips is the Spleen and the father of the Mouth and Lips is the Stomach.

            Relax your cheeks and chant Hu, whoooo…. Feel the healing sound vibrate the walls of your Mouth and Lips. When you feel your Mouth and Lips most strongly, you have discovered your resonance of Hu. Direct Hu to your Spleen. Feel your Spleen vibrate. Direct Hu to your Stomach. Feel your Stomach vibrate. Feel the entire Spleen Family vibrate as you chant Hu. Continue to feel the vibration after the chanting ends.

Exercise Instruction

            The formal instructions for this exercise are detailed below.

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Mouth and Lips. Chant Hu, whoooo… Feel the healing sound vibrate your Mouth and Lips. Repeat three times or more.

4.     Become aware of your Spleen. Chant Hu, whoooo… Feel the healing sound vibrate your Spleen.  Repeat three times or more.

5.     Become aware of your Stomach. Chant Hu, whoooo… Feel the healing sound vibrate your Stomach. Repeat three times or more.

6.     Become aware of your Spleen Family. Chant Hu, whoooo…. Feel the healing sound vibrate your Mouth and Lips, Spleen, and Stomach. Repeat three times or more.

7.     Continue to feel the vibration after the chanting ends.

8.     Nourish your Mouth and Lips, Spleen, and Stomach. I am in Qi, Qi is in me.

Exercise: Awaken Your Lung Family

Lung Family

·      Name of Chant: Si

·      Healing sound: Szzzzzz….

·      Mother: Lungs

·      Father: Large Intestine

·      Child: Nose

[Insert Figure 5.4: Lungs, Large Intestine and Nose]

Exercise Summary

            The fourth healing sound is the series is the Lung chant, Xi, pronounced she. The Organ Pair known as the Lungs is made up of the Lungs and the Large Intestine. The Lungs are spongy Organs located in the chest cavity on both sides of the sternum. They extend from the collar bone to the sixth rib on the front and reach down to the tenth rib in the back.

            The Large Intestine is about five feet long and three inches in diameter. It frames the small intestine and empties out into the rectum.

            The Nose is the child of the Lung Family. The mother of the Nose is the Lungs and the father of the nose is the Large Intestine. The Lung chant Xi is a droning sound pronounced, szzzzzz… Make an “s” sound followed by buzzing “z” sound.  The vibration is focused on the front of your upper palate and from there it rises to your nose. Feel your Nose vibrate. When your Nose is vibrating most strongly, you have discovered Xi. Direct the vibration to the Lungs. Feel your Lungs vibrate, szzzzzz… Direct Si to the Large Intestine. Feel the Large Intestine vibrate. Feel the entire Lung Family vibrate as you chant Xi. Continue to feel the vibration after the chanting ends.

Exercise Instruction

            The formal instructions for this exercise are detailed below.

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Nose. Chant Si, szzzzz… Feel the healing sound vibrate your Nose. Repeat three times or more.

4.     Become aware of your Lungs. Chant Si, szzzzz… Feel the healing sound vibrate your Lungs.  Repeat three times or more.

5.     Become aware of your Large Intestine. Chant Si, szzzzz… Feel the healing sound vibrate your Large Intestine. Repeat three times or more.

6.     Become aware of your Lungs Family. Chant Si, szzzzz…. Feel the healing sound vibrate your Nose, Lungs, and Large Intestine. Repeat three times or more.

7.     Continue to feel the vibration after the chanting ends.

8.     Nourish your Nose, Lungs, and Large Intestine. I am in Qi, Qi is in me.

Exercise: Awaken Your Kidney Family

Kidney Family

·      Chant: Chui

·      Healing sound: Chuwee….

·      Mother: Kidneys

·      Father: Urinary Bladder

·      Children: Ears

[Insert Figure 5.5: Kidneys, Urinary Bladder, and Ears]

Exercise Summary

            The fifth healing sound in the series is the Kidney Family Chant, Chui, pronounced chewy. The Organ Pair known as the Kidneys is made up of the Kidneys and the Urinary Bladder. The Kidneys are kidney-bean shaped Organs around five inches long. They extend below the ribs along the spine. The left Kidney is slightly higher than the right Kidney due to the position of the liver on the right side of the body.

            The Urinary Bladder it attached by ligaments to the pelvic bones. It spans approximately twelve inches. When it is full, it extends into the lower abdominal cavity.

            The Ears are the children of the Kidneys. The mothers of the Ears are the Kidneys and the father of the Ears is the Urinary Bladder. The Kidney healing sound is pronounced, chuwee… The sound begins with your lips puckered like you are going to kiss someone as you say, chew. Then your mouth stretches to the sides as you say weeeeee…  As you say weeeee…, feel the sound vibration they stretch across your face and extend all the way to your Ears. Feel the vibration activating the small inner bones as well as the cranial bones surrounding your ears. You may feel the vibration in one ear more distinctly at first. Modulate the chant until both ears are vibrating equally. Then direct the chant Chui to the Kidneys. Feel both Kidneys vibrate. Direct the chant Chui to the Urinary Bladder. Feel the Urinary Bladder vibrate, chueee… Feel the Kidney Organ Family vibrate as you chant Chui. Continue to feel the vibration after the chanting ends.

Exercise Instruction

            The formal instructions for this exercise are detailed below.

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Ears. Chant Chui, chuwee… Feel the healing sound vibrate your Ears. Repeat three times or more.

4.     Become aware of your Kidneys. Chant Chui, chuwee… Feel the healing sound vibrate your Kidneys.  Repeat three times or more.

5.     Become aware of your Urinary Bladder. Chant Chui, chuwee… Feel the healing sound vibrate your Urinary Bladder. Repeat three times or more.

6.     Become aware of your Kidney Family. Chant Chui, chuwee…. Feel the healing sound vibrate your Ears, Kidneys, and Urinary Bladder. Repeat three times or more.

7.     Continue to feel the vibration after the chanting ends.

8.     Nourish your Ears, Kidneys, and Urinary Bladder. I am in Qi, Qi is in me.

Exercise: Awaken Your Sanjiao Family

Sanjiao Family

·      Chant: Xi

·      Healing sound: Sheeee….

·      Mother: Pericardium

·      Father: Sanjiao

·      Child: Face

[Insert Figure 5.6: Three-Part Fascia Covering Organs, Pericardium and Face][AW56] 

Exercise Summary

            The sixth and final healing sound in the series is the Sanjiao Family Chant Xi, pronounced she. Sanjiao, also called the Triple Warmer or the Triple Energizer, includes the fascia and interstitial fluids that cover Organs. The fascia in the body cavity divides the Organs into three sections. The Upper Jiao includes the Heart and the Lungs which relate to respiration and circulation. The Middle Jiao connects the Organs of digestion, the stomach and spleen. The Lower Jiao includes the Liver and Gallbladder, the Small Intestine, the Large Intestines well as the Kidneys, and the Urinary Bladder.

            The Pericardium is a two layered sac filled with fluid that acts as a barrier around the Heart and protects it both physically and chemically. 

            The Face is the child of Sanjiao. The Face includes the Eyes, Tongue, Mouth and Lips, Nose, and Ears. The Pericardium is the mother of the Face and Sanjiao is the father of the Face.

            The Sanjiao healing sound is sheeee… As you chant sheeee…, feel your entire Face vibrate. Then direct Xi to the esophagus in the back of your throat and from there down the body cavity. Vibrate the Lungs, the Heart, the Stomach and Spleen, the Liver and Gallbladder, the Small Intestine and the Large Intestine all the way to the anus. Feel your entire body cavity vibrating down to the pelvic floor as you chant Xi. Direct Xi to the Pericardium, sheeee… Feel the entire Sanjiao Family vibrate as you chant Xi. Continue to feel the vibration after the chanting ends.

Exercise Instruction

            The formal instructions for this exercise are detailed below.

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Face. Chant Si, sheeee… Feel the healing sound vibrate your Face. Repeat three times or more.

4.     Become aware of your Sanjiao. Chant Si, sheeee… Feel the healing sound vibrate your Sanjiao.  Repeat three times or more.

5.     Become aware of your Pericardium. Chant Si, sheeee… Feel the healing sound vibrate your Pericardium. Repeat three times or more.

6.     Become aware of your Sanjiao Family. Chant Si, sheeee…. Feel the healing sound vibrate your Face, Sanjiao, and Pericardium. Repeat three times or more.

7.     Continue to feel the vibration after the chanting ends.

8.     Nourish your Face, Sanjiao, and Pericardium. I am in Qi, Qi is in me.

            The table below summarizes the new association’s we have established with the Six Organ Families.

Organ Family

Child

Mother

Father

Chant

Healing Sound

Liver

Eyes

Liver

Gallbladder

Xu

Shoooo…

Heart

Tongue

Heart

Small intestine

Ha

Haaaaa…

Spleen

Mouth and lips

Spleen

Stomach

Hu

Whoooo…

Lung

Nose

Lungs

Large intestine

Si

Szzzzz…

Kidney

Ears

Kidneys

Urinary bladder

Chui

Chuwee…

Sanjaio

Face

Pericardium

Sanjiao

Xi

Sheeee…

Exercise: Awaken the Six Organ Families

            This exercise combines the previous six exercises and awakens all Six Organ Families in one sitting. After chanting, you may feel waves of heat or cold, heaviness or lightness, the feeling crawling ants moving through some parts so your body. These are the sensations of Qi energy awakening an Organ or possibly releasing trapped energy. Should any unusual sensations arise, allow them to pass. If any emotions arises, let them pass. If any experience you encounter becomes overwhelming, simply open your eyes and breathe naturally. Go for a walk. After some time, the blockages will diminish and these sensations will decrease. 

1.     Adopt Natural Sitting Posture and close your eyes gently.

2.     Practice Taiji Breathing for three cycles until your mind is calm.

3.     Become aware of your Liver Family. Chant Xu, shoooo… Feel the healing sound vibrate your Eyes, Liver, and Gallbladder. Repeat three times or more.

4.     Become aware of your Heart Family. Chant Ha, haaaaa…. Feel the healing sound vibrate your Tongue, Heart, and Small Intestine. Repeat three times or more.

5.     Become aware of your Spleen Family. Chant Hu, whoooo…. Feel the healing sound vibrate your Mouth and Lips, Spleen, and Stomach. Repeat three times or more.

6.     Become aware of your Lungs Family. Chant Si, szzzzz…. Feel the healing sound vibrate your Nose, Lungs, and Large Intestine. Repeat three times or more.

7.     Become aware of your Kidney Family. Chant Chui, chuwee…. Feel the healing sound vibrate your Ears, Kidneys, and Urinary Bladder. Repeat three times or more.

8.     Become aware of your Sanjiao Family. Chant Si, sheeee…. Feel the healing sound vibrate your Face, Sanjiao, and Pericardium. Repeat three times or more.

9.     Continue to feel the vibration after the chanting ends. Feel all the Organ Families vibrating. Relax and enjoy the experience.

10.  Nourish your Qi. I am in Qi, Qi is in me.

Healing and Empowering the Organs

            Awakening the Six Organ Families concludes the first of three parts that make up The Six Healing Sounds Meditation. Once you become proficient at awakening an Organ and experience it buzzing with Qi energy, you are ready to begin practicing the next part of the practice, Healing the Organs and Empowering the Organs. While Awakening the Organs can be practiced on its own, Healing and Empowering the Organs should be practiced together. These two parts of the practice work as a unit and are presented together.

            We begin by exploring the technique we use for Healing the Organs. In order to Heal an Organ, we “enter” the Organ, scan the organ, and heal it from within by whispering its Organ Sound. What does it mean to “enter” the Organ? Qi energy is the force that mediates between experiencing ourselves as an object and a subject. Earlier, you tapped your Liver and felt it objectively. Just like you can tap your knee or your chin. Any part of the body can be experienced objectively. But once we awaken a part of the body by infusing it with Qi energy, we are able to experience it subjectively. We can enter that part of the body with our mind.

            A simple experiment clarifies this idea. Touch your right hand with your left hand as you would touch any object. Feel the contour of the bones, the texture of the skin and nails. Now rub your hands together until your hand is buzzing with Qi. Close your eyes and experience your right hand as a subject. Allow your awareness to penetrate deeply into your hand. Become aware of the inside of your hand. 

            A well-known principle of Daoist meditation is that mind follows Qi. Once a part of your body is buzzing with energy, your mind can penetrate it. That is how an object becomes a subject. This principle applies to energy healing in general. When an energy healer’s hands are full of Qi, they become like sonar waves that are used to probe the depth of the ocean. A healer places her physical hands on the body of a patient and she is able to probe the inside of the body with her energy hands. She can scan the energy field inside the head and Organs and find obstructions, then heal the patient by removing the obstructions that are impeding proper Qi flow. 

            Similarly, once we activate an Organ by chanting the Organ Sound, we can penetrate the Organ with our mind, scan for blockages, and heal the Organ by restoring healthy Qi flow. If we Chant Si and energize our Lungs, for example, our mind can penetrate our Lungs, scan them for repressed emotions and other obstructions, and heal the Lungs by releasing the negativity trapped inside.

            Once you activate the Lungs through Chanting Xi and you feel your Lung Qi buzzing, simply allow your mind to propagate inside your Lungs and become aware of any negative sensations. You might feel an area inside your Lungs that is dense, perceive spots that are dark or feel uncomfortable. You might experience trapped memories of sadness, old grievances, or the feeling of injustice arising in awareness. Any negative emotion associated with the Lungs can be stirred as your mind probes the Lungs. It is essential not to repress any negative feeling that arises. This is not the time for judging, analyzing, or evaluating. Love yourself and show compassion. Healing embraces negativity in order to release it. Pushing trapped energies further inside the Organ undermines the healing process.

            The way that we release negative energy and heal an Organ is by whispering the healing sound of the Organ. In the case of the Lungs, we whisper Xi, szzzzz… Whispering has a cleansing effect. Whispering loosens, soothes, and facilitates release. As we whisper the Organ Sound, we are communicating to the Organ, “Let go of any energy that does not serve your highest good.” “Release the past.” “Everything will be alright.” Whisper gently. Whisper lovingly. Whisper the healing sound and release the negativity. Surrender the negativity. Feel its grip slip. Stuck negative emotions consume energy. The part of you that is holding on to repressed emotions is exhausted. Let go. Let go. Whisper the healing sound and release. Whisper the healing sound and heal the Organ.

            Negative energies sometimes release quickly and sometimes the release may take a long time. There may be multiple layers of negativity and the healing process can be compared to paring the leaves of an artichoke. We peel off leaf after leaf until we get to the core. As you whisper the Organ Sound you may release one instance of repressed energy, and then another presents for healing. And then another, and another, until all the trapped negativity is released. As we practice whispering, we are delving deeper into the Organ, stretching farther back in time, healing older wounds, some of which are rooted in early childhood and may not make sense. Some wounds may even be karmic and rooted in past lives. Don’t try to make sense of the energies or images that arise. When a negative memory or sensation arises, whisper it out of your system.

            In order to practice Healing the Organs, you should not be under the influence of drugs or alcohol. Your mind has to be clear and steady. Awareness must to be sharp and relaxed. If you are under psychiatric care and taking drugs for a mental condition, please consult with your doctor before practicing because sometimes an emotional release can be intense. As negativity is released, the emotional energy that was trapped surges as it passes through you. If you are releasing anger, you may experience intense anger. If you are releasing fear, you may release intense intense fear. Realize the difference between being angry and witnessing anger releasing. When a doctor lances a festering wound, a putrid smell fills the room. Releasing a festering emotional wound can also fill us with a putrid feeling. If a strong sensation arises as you release a negative emotion, allow the experience to pass. It will dissipate, and once it passes, you will feel lighter and more energized.

            After we Heal an Organ by whispering, we Empower the Organ by mouthing the Organ Sound. If we ended the Six Healing Sounds with whispering, we might feel relieved of some negativity but also depleted. So right after whispering, we repeat the Organ Sound again, but this time with an intention to empower the positive emotional quality of the organ, its Organ Virtue. The empowerment is accomplished by mouthing the healing sound. Move your mouth as though you were chanting or whispering, but don’t make a sound. Whispering is done on the exhale and mouthing is done on the inhale. As you mouth the Organ Sound, perceive the healing sound sub-vocally.

            Whereas chanting activates an Organ and gets it to vibrate, and whispering facilities the release of negative energy, mouthing draws in and absorbs. Whispering and mouthing represent opposite energetic dynamics. When we whisper and exhale, we push out, and when we mouth and inhale, we pull in. Let’s imagine that you were praying for something negative to leave your life. It would be most effective to whisper the prayer. Let’s imagine that you were praying for something positive to come into your life. It would be most effective to mouth the prayer. Try this experiment for yourself sometime. The difference between whispering and mouthing is remarkable.

            Another way to visualize the difference between whispering and mouthing is as follows. When you whisper the Organ Sound, you are squeezing dirty water from a sponge. When you mouth the Organ Sound, the sponge is absorbing clean water. As you practice whispering, feel as though you are squeezing out the impurities and obstructions from the Organ. As you mouth, feel positive energy absorb into the Organ. Feel the Organ contract energetically when you whisper and expand energetically when you mouth.

            As you mouth the Organ Sound, absorb the energy of the Universe into the Organ. As you mouth the Organ Sound, also feel the Organ Virtue fill the Organ from within like fresh spring water. Feel the radiant energy of the Universe and the Organ Virtue empower the Organ. Feel the Organ radiating emotional wellbeing from within and without. After mouthing the Lung sound, for example, you should feel a field of radiant kindness permeating your Lungs that you can draw on throughout the day. Allow this kindness motivates your actions and your words. As the Organ Virtues brighten your Higher Mind, you are filled with a sense of wellbeing that inspires goodwill.

            In the section that follows, we detail the positive and negative qualities associated with each Organ Family. This information can help us navigate through the healing process and the empowerment of the Organs. Then we practice healing and empowering the Organ Families. We follow the same sequence previously established and begin with the Liver Family.

The Emotions of the Liver Family

The Voice of the Liver

The sequence begins with the Liver Family because the Liver Family is the Organ Pair that wants to be first the most. The Liver embodies the archetype of the General. Picture troops readying for a battle. They are scared. They are worried. Some of them will not survive. They may lose the battle. A foreboding sense of despair settles over them. The General gathers his soldiers and gives them a rousing speech. He fires them up with uplifting words. He inspires them and sparks enthusiasm. They roar with confidence. They become convinced that they will emerge victorious. We cannot say how the battle will fare, but we can say that a good General will stack the odds on the side of victory by inspiring his troops with courage and valor. Another archetype associated with the Liver is the Coach who inspires the team at halftime. Or the Professor who inspires her students with inspiring words. The voice that uplifts and inspires is the voice of the Liver. The voice that instills confidence and optimism is the voice of the Liver. If your Liver is healthy, you are able to reach into your reserve of Liver Qi and use that energy to inspire.

            When Liver Qi is dissonant, we tend to exaggerate and be unrealistic. We are overenthusiastic. We overpromise. And when we fail, we become frustrated. We shout and scream. We become overbearing, pompous, and self-righteous. We blame others. Our egos inflate and we become insufferable. A loud voice that is overreaching and heavy-handed is the voice of a repressed Liver.

The Voice of the Gallbladder

Previously, we explored the courageous nature of the Gallbladder, the Brave Warrior. In battle, second place is not an option. The ability to initiate bold action is imperative. The Gallbladder speaks in a strong voice. It is a daunting voice that is not afraid to drive forward despite the risk. The Gallbladder dares and provokes. It challenges and competes. The Trainer pushing you to do one more set is drawing on Gallbladder Qi. The ability to push yourself and others to go further faster is drawing on Gallbladder Qi.

            When Gallbladder Qi is repressed, we are unable to summon courage or initiative. We become timid and cowardly. We act boldly in situations that don’t require courage and become Aggressive Bullies. We become reckless in trivial ways, endangering others or ourselves for no good reason. Flirting with danger by driving too fast on a highway is an example of negative Gallbladder Qi. It doesn’t take courage to mindlessly press on the gas pedal and endanger others. When we start to sound like a Drill Sergeant booming orders and instilling fear in others, our Gallbladder voice is communicating imbalance. Dissonant Gallbladder Qi creates a trail of conflict and strife that serves no good purpose.

The Voice of the Liver Family

As an Organ Pair, the Liver and Gallbladder transform into the Warrior General who speaks with strategic insight and undaunted courage. This combination is attracted to risk and engages it head on. The voice of the Liver Family inspires and pushes us to stretch the horizon of possibility. This combination welcomes risk and danger. It fires up the mind with thoughts of expansion and speaks rousing words that drive us to action and victory.

            The table below summarizes the emotional qualities of the Liver Family.

Liver Family

Negative emotion

Positive emotion

Archetype

Liver

Frustration

Enthusiasm

General

Gallbladder

Anger

Courage

Warrior

Liver and Gallbladder

Self-righteous anger

Encouraging optimism

Warrior General

Exercise: Heal and Empower Your Liver Family

Part 1

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Liver by chanting Xu. Repeat three times or more.

3.     Become aware of your Liver vibrating with Qi. Feel your awareness penetrate your Liver. Feel the spaciousness of your Liver. Abide in that spaciousness.

4.     Whisper shoooo… Whisper the healing sound at least three times. Probe your Liver. If you encounter any negative energy or sensation, whisper shoooo… Whisper in a gentle and caring way. Release frustration or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

5.     Become aware of your Liver vibrating with Qi. Mouth shoooo… Feel your Liver filling with positive emotional energy. Feel the qualities of enthusiasm, optimism, and hope fill your Liver. As you continue to mouth shoooo… feel the positive qualities of the Liver growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

6.     Inhale and empower your Liver by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Liver for as long as desired.   

Part 2

7.     Awaken your Gallbladder by chanting Xu. Repeat three times or more.

8.     Become aware of your Gallbladder vibrating with Qi. Feel your awareness penetrate your Gallbladder. Feel the spaciousness of your Gallbladder. Abide in that spaciousness.

9.     Whisper shoooo… Whisper the healing sound at least three times. Probe your Gallbladder. If you encounter any negative energy or sensation, whisper shoooo… Whisper in a gentle and caring way. Release anger or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

10.  Become aware of your Gallbladder vibrating with Qi. Mouth shoooo… Feel your Gallbladder filling with positive emotional energy. Feel the qualities of courage, bravery, and audacity fill your Gallbladder. As you continue to mouth shoooo… feel the positive qualities of the Gallbladder growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

11.  Inhale and empower your Gallbladder by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Gallbladder for as long as desired.

Part 3

12.   Nourish your Liver, Gallbladder and Eyes. I am in Qi, Qi is in me.

The Emotions of the Heart Family

The Voice of the Heart

The Heart is the mother of the Tongue and the voices of all the Organs pass through the Heart on the way to the Tongue. All aspects of our mind have to clear our Heart on the way to the Tongue. We speak our mind through our Heart. The Heart colors all of voices on their way to the Tongue, and for this reason, the Heart is the central hub of consciousness.

            We speak through the Heart, but the Heart also has its own voice. The Heart is the Emperor of the Organs. The voice of the Emperor communicates honor and dignity. Imagine a movie star walking into a restaurant. She is in the spotlight and all eyes turn towards her. Her presence brightens the room. Faces smile. Attention hovers around her. She is the center of attention. You don’t have to literally be an Emperor or an Empress to feel like one. Imagine being stopped on the street and asked a random question by a television crew. Now you’re the Emperor. The camera is focused on you. A microphone is aimed at your mouth. People are paying attention. When our Heart Qi is healthy and strong, we are able hold the center of attention. We feel comfortable in the spotlight. Our complexion turns rosy red and we smile and we glow when we are admired. Our voice is upbeat and we are full of good cheer. Laughter comes easy. When our Heart Qi is healthy and strong, the voice of the Heart projects radiance and light. If the sun could speak, it would sound like the Heart.  

            When Heart Qi is dissonant, the Emperor becomes the Tyrant who demands attention. A negative Heart can become torridly oppressive. The generosity of the Heart turns to cruelty and honor turns to arrogance. The voice of joy becomes the overbearing voice of domination. The voice of hatred is a voice spoken by a wounded Heart. A repressed Heart can also be weak and unimposing. Picture a voice that lacks confidence and can’t hold the center of attention. A deficient Heart has thin skin and finds offense at the slightest provocation. A pallid face that can’t muster a glorious smile when that camera crew is filming is the clearest indication of a repressed Heart.

The Voice of the Small Intestine

The Small Intestine is the Decision Maker that separates nutrients from waste material as food is processed in the digestive tract. The ability to prioritize and distinguish between the wheat and the chaff is a quality associated with a healthy Small Intestine Qi. The Small Intestine is the voice that decides between what is useful and what is useless. The Small intestine says yes to one thing and no to another. It ranks, makes lists, and prioritizes. The voice of the Small Intestine communicates precision and efficiency. Decisions that require discernment are governed by the Small Intestine.   

            When Small Intestine Qi is dissonant, we make undiscriminating decisions that lead to messy outcomes. A repressed Small Intestine cannot distinguish the baby from the bathwater. The baby is treated like the dirty water. The dirty water is treated like the baby. Dissonant Small Intestine Qi is unable to discern what is valuable and what is not. Priorities are inverted. Unforced errors are made, and as a result, we second guess ourselves incessantly. We become self-doubters and skeptics. Unhealthy Small Intestine Qi shifts the blame by finding fault in others. The dissonant Small Intestine speaks in a voice that criticizes endlessly. It nags. It blames. The repressed Small Intestine looks down on others contemptuously. It is the voice of discrimination and prejudice.  

The Voice of the Heart Family

As an Organ Pair, the healthy Heart and Small Intestine give rise to a voice that commands attention and makes decisions. This is the voice of the Discerning Emperor. He has the final say and he speaks on behalf of the entire kingdom. This voice cuts through confusion and offers clarity. It is an honorable and insightful voice. The voice of the Heart Family speaks in a powerful voice that radiates competence and is judicious and impartial. People cheer a noble minded leader who offers warmth and chases away the gray clouds of confusion. The voice of the Heart Family is the sensible voice of the Noble King or Queen who the people love and admire.

Heart Family

Negative emotion

Positive emotion

Archetype

Heart

Arrogance

Nobility

Emperor

Small intestine

Faultfinding

Discernment

Decision Maker

Heart and small inestine

Arrogant criticism

Noble choices

Discerning Emperor

Exercise: Heal and Empower Your Heart Family

Note: Please be very gentle, slow, and patient when meditating on your Heart.

Part 1

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Heart by chanting Ha. Repeat three times or more.

3.     Become aware of your Heart vibrating with Qi. Feel your awareness penetrate your Heart. Feel the spaciousness of your Heart. Abide in that spaciousness.

4.     Whisper haaaaa… Whisper the healing sound at least three times. Probe your Heart. If you encounter any negative energy or sensation, whisper haaaaa… Whisper in a gentle and caring way. Release arrogance or hatred any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

5.     Become aware of your Heart vibrating with Qi. Mouth haaaaa… Feel your Heart filling with positive emotional energy. Feel the qualities of joy, nobility, and generosity fill your Heart. As you continue to mouth haaaaa… feel the positive qualities of the Heart growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

6.     Inhale and empower your Heart by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Heart for as long as desired.

Part 2

7.     Awaken your Small Intestine by chanting Ha. Repeat three times or more.

8.     Become aware of your Small Intestine vibrating with Qi. Feel your awareness penetrate your Small Intestine. Feel the spaciousness of your Small Intestine. Abide in that spaciousness.

9.     Whisper haaaaa… Whisper the healing sound at least three times. Probe your Small Intestine. If you encounter any negative energy or sensation, whisper haaaaa… Whisper in a gentle and caring way. Release self-doubt or prejudice any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

10.  Become aware of your Small Intestine vibrating with Qi. Mouth haaaaa… Feel your Small Intestine filling with positive emotional energy. Feel the qualities of discernment, precision, and efficiency fill your Small Intestine. As you continue to mouth haaaaa… feel the positive qualities of the Small Intestine growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

11.  Inhale and empower your Small Intestine by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Small Intestine for as long as desired.   

Part 3

12.   Nourish your Heart, Small Intestine and Tongue. I am in Qi, Qi is in me.

The Emotions of the Spleen Family

The Voice of the Spleen

The Spleen is the Communicator who ponders and wonders. Healthy Spleen Qi is expressed as the ability to move around and maneuver with the dynamism of a toddler. Mental movement and physical movement are both expressions of Spleen Qi. The tumbling Gymnast and the nimble Thinker who delights in mental gymnastics are both expressing the flexibility and dexterity of the Spleen. The Spleen speaks in a clear voice that questions certainty and is open to new possibilities. This voice explores options and is drawn by curiosity towards novelty and change. The Spleen is the aspect of the psyche that wants to learn and teach. It is the compelling voice that stretches the mind and broadens perspectives. When two people are engaged a spellbinding conversation that widens their minds, they are feeding each other Spleen Qi.

            When Spleen Qi is dissonant, we become restless. We ruminate endlessly about trivial matters. We speak too much but say little of value. Our attention span is short and we become distracted easily. We are more likely to stretch the facts and even make them up. A repressed Spleen spreads rumors and misinforms. It can cheat and con. It is an irresponsible and unreliable voice. The voice of the negative Spleen creates confusion or is itself confused. It is the tricky and fickle voice of the car salesman who can’t be trusted.

The Voice of the Stomach

The Stomach is the Comforter. We seek comfort through the food that we eat. The animal sounds that you make when you are sitting in front of your favorite dish are made by the voice of your Stomach. Imagine using that same voice to communicate what stirs your appetite. Maybe you like sailboats and when you see a nice sailboat you speak of it in the appreciative tone of the Stomach. The Stomach appreciates quality and regulates taste. The Stomach speaks in the tones of contentment and pleasure. It responds to what we value. The voice of gratitude and satisfaction is the voice the Stomach. When Stomach Qi is flowing, we feel secure and stable. We revel in the energy of abundance. A comforting voice emanates from the Stomach. This is the soothing voice that reassures that everything will be all right.

            When Stomach Qi is dissonant, we feel upset and are dissatisfied. We lack a sense of reassurance. We feel as though we might go hungry tomorrow. The feeling of running out of money or resources unsettles Stomach Qi. When we feel as though we are standing on shaky ground, we tighten our grip around our possessions. We resist change. Repressed Stomach Qi can make us greedy. We become obsessed by the need for pleasure and accumulating material possessions. We lust for gratification but are never satisfied. We are hungry for more but can never get enough. A disgruntled voice is spoken by a repressed Stomach. Repressed Stomach Qi can also conflate laziness and comfort. After a heavy meal, we don’t feel like doing anything. We become a Couch Potato. The voice of procrastination and slothfulness reflects a dissonant Stomach.

The Voice of The Spleen Family

As an Organ Pair, the healthy and integrated Stomach and Spleen give rise to the voice of the Reassuring Communicator. When we encounter a trustworthy voice that imparts valuable information, we are talking to someone with strong Spleen Family Qi. This is a reliable and insightful voice that instills a sense of comfort. When you enjoy speaking with someone who puts your mind at ease, that conversation is nourishing your Spleen Family Qi. When you are in the presence of a likable and supportive friend who gives you a sense of reassurance, you are nurturing your Spleen Family Qi.     

Spleen Family

Negative emotion

Positive emotion

Archetype

Spleen

Restlessness

Clarity

Communicator

Stomach

Dissatisfaction

Reliability

Comforter

Spleen and stomach

Restless dissatisfaction

Pleasant conversation

Reassuring Communicator

Exercise: Heal and Empower Your Spleen Family

Part 1

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Spleen by chanting Hu. Repeat three times or more.

3.     Become aware of your Spleen vibrating with Qi. Feel your awareness penetrate your Spleen. Feel the spaciousness of your Spleen. Abide in that spaciousness.

4.     Whisper huuuuu… Whisper the healing sound at least three times. Probe your Spleen. If you encounter any negative energy or sensation, whisper huuuuu… Whisper in a gentle and caring way. Release restlessness or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

5.     Become aware of your Spleen vibrating with Qi. Mouth huuuuu… Feel your Spleen filling with positive emotional energy. Feel the qualities of clarity, adaptability, and dexterity fill your Spleen. As you continue to mouth huuuuu… feel the positive qualities of the Spleen growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

6.     Inhale and empower your Spleen by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Spleen for as long as desired.

Part 2

7.     Awaken your Stomach by chanting Hu. Repeat three times or more.

8.     Become aware of your Stomach vibrating with Qi. Feel your awareness penetrate your Stomach. Feel the spaciousness of your Stomach. Abide in that spaciousness.

9.     Whisper huuuuu… Whisper the healing sound at least three times. Probe your Stomach. If you encounter any negative energy or sensation, whisper huuuuu… Whisper in a gentle and caring way. Release dissatisfaction or lethargy any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

10.  Become aware of your Stomach vibrating with Qi. Mouth huuuuu… Feel your Stomach filling with positive emotional energy. Feel the qualities of satisfaction, comfort, and stability fill your Stomach. As you continue to mouth huuuuu… feel the positive qualities of the Stomach growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

11.  Inhale and empower your Stomach by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Stomach for as long as desired.

Part 3

12.   Nourish your Spleen, Stomach and Tongue. I am in Qi, Qi is in me.                            

The Emotions of the Lung Family

The Voice of the Lungs

The Lungs are the Peacemaker who speaks in a considerate and measured tone. The Lungs are delicate Organs that react nuance and subtlety. They are kind and sympathetic. The voice of the Lungs is an agreeable voice that you can trust. It is an accommodating voice. It is a friendly voice. The voice of the Lungs is inviting. The Host who greets you in a welcoming tone and is attentive to your needs is communicating in the voice of the Lungs. The Lungs also hold our grief and vibrant Lung Qi enables us to release our sadness through tears and a sigh. After we cry and sigh, we let go of the tension that we are holding. We can breathe properly again and replenish our Lungs on the next inhale.

            When Lung Qi is repressed, our Lungs are unable to release sadness. We can’t sigh properly or reenergize our Lungs. Our chest cavity sags. We slump. We become the Morose Downer who is constantly depressed and fills the room with melancholy. This voice is the tinged with sorrow. With repressed Lung Qi, we bounce back like a deflated basketball. We lack pep. We fall into a pit of gloom and self-pity. Repressed Lung Qi can also become overly accommodating in an effort to garner sympathy and kindness. Repressed Lung Qi gives rise to the archetypes of the Appeaser and the Sycophant who yearn for approval and kindness from others. But repressed kindness usually draws in abusive people who take advantage of weak boundaries and an overly agreeable personality. Repressed Lung Qi is perpetually filled with dejection and despondency. 

The Voice of the Large Intestine

The Large Intestine purges waste material from the body. That toxic material ends up in the toilet and is flushed down as soon as it passes. We do not to touch it. It smells bad. We avoid it. There are some charged emotional topics that we want to avoid like our waste. These taboo subjects make us feel uncomfortable. If we have betrayed someone or engaged in corruption or engaged in some shameful activity, we would prefer to keep our actions hidden. The Large Intestine is the voice that emanates from the bowels of the psyche and confronts that discomfort. It is the voice that draws us to the source of our discomfort so that we can let go of our dark past and heal. A good Psychotherapist leads us to those shadowy emotional places where we hold emotional waste and helps us to release those toxic energies. The voice of the Large Intestine purges those places within us that are rotting and helps heal our festering wounds.

            Toxicity exists within us but it also exists in society. The Whistleblower that exposes institutional corruption is harnessing Large Intestine Qi when revealing the ugly truth. Any Truthteller that shines light on shameful abuse is speaking in the voice of the Large Intestine. Healthy Large intestine Qi is like the tank lever we press to flush the toilet. The feeling of relief that we experience after a healthy bowel movement and the feeling of relief that we experience after releasing toxic emotional waste are similar. After the Large Intestine flushes the emotional waste material, we feel purged, light, and transformed.

            When Large Intestine Qi is not flowing smoothly, emotional waste material is not being processed properly and we communicate emotional diarrhea or constipation. The voice of diarrhea is the voice that blurts out toxic words intended to hurt. Hurtful words often have a kernel of truth but become destructive when they are communicated with illwill. A disturbed Large Intestine can give rise to the archetype of the Monster. Repressed Large Intestine Qi can also backflow and flood the mind with disgusting dark thoughts. The constipated voice is a voice that holds back the truth in order to avoid discomfort. This constriction of Large Intestine Qi torments the Soul as rage ferments in the bowels of the psyche. When Large Intestine Qi is repressed, we feel as though we are drowning in a cesspool.

The Voice of the Large Intestine Family

As an Organ Pair, the Lungs and the Large Intestine give rise to the archetype of the Trusted Soulmate. This Organ Pair generates a voice that communicates the hard truth diplomatically. When you hear this voice, you may not like what is being said, but you appreciate the honesty. Intensity and kindness both resonate when this voice speaks. This voice cuts like a knife to the bone. It exposes the festering core and sympathizes with the pain it exposes. This is a sympathetic voice with the power to change you. This voice takes you to the edge of your comfort zone and coaxes you to kindly take another step.

Lung Family

Negative emotion

Positive emotion

Archetype

Lungs

Sadness

Kindness

Diplomat

Large intestine

Disgust

Honesty

Therapist

Lung and large intestine

Gloomy depression

Kind intensity

Trusted Soulmate

Exercise: Heal and Empower Your Lung Family

Part 1

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Lungs by chanting Si. Repeat three times or more.

3.     Become aware of your Lungs vibrating with Qi. Feel your awareness penetrate your Lungs. Feel the spaciousness of your Lungs. Abide in that spaciousness.

4.     Whisper szzzzz… Whisper the healing sound at least three times. Probe your Lungs. If you encounter any negative energy or sensation, whisper szzzzz… Whisper in a gentle and caring way. Release sadness or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

5.     Become aware of your Lungs vibrating with Qi. Mouth szzzzz… Feel your Lungs filling with positive emotional energy. Feel the qualities of kindness, consideration, and sympathy fill your Lungs. As you continue to mouth szzzzz… feel the positive qualities of the Lungs growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

6.     Inhale and empower your Lungs by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Lungs for as long as desired.

Part 2

7.     Awaken your Large Intestine by chanting Si. Repeat three times or more.

8.     Become aware of your Large Intestine vibrating with Qi. Feel your awareness penetrate your Large Intestine. Feel the spaciousness of your Large Intestine. Abide in that spaciousness.

9.     Whisper szzzzz… Whisper the healing sound at least three times. Probe your Large Intestine. If you encounter any negative energy or sensation, whisper szzzzz… Whisper in a gentle and caring way. Release disgust or betrayal any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

10.  Become aware of your Large Intestine vibrating with Qi. Mouth szzzzz… Feel your Large Intestine filling with positive emotional energy. Feel the qualities of honesty, intensity, and purgation fill your Large Intestine. As you continue to mouth szzzzz… feel the positive qualities of the Large Intestine growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

11.  Inhale and empower your Large Intestine by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Large Intestine for as long as desired.

Part 3

12.   Nourish your Lungs, Large Intestine and Nose. I am in Qi, Qi is in me.

The Emotions of the Kidney Family

The Voice of the Kidneys

The Kidneys embody the voice of the Wise Elder. That voice is cautious and calculated. It is measured and reserved. The voice of the Kidneys is a serious voice that commands respect. It is a responsible voice that delivers instructions and executes orders. When you are speaking to an authority figure, like a doctor or a customs official at the airport, you are communicating Kidney energy. Kidney Qi has the capacity to persevere. When you face monumental task, it is Kidney Qi that is invoked. Your ambition and tenacity to reach the summit of excellence is an expression of your Kidneys. The voice of steely determination that does not waver in the face of hardship belongs to the Kidneys. When Kidney Qi is strong, success in a long term endeavor is more likely.

            When Kidney Qi is deficient, we feel fatigued. Our voice diminishes. We are ineffective and tire easily. Our stamina is low and we groan when we need to summon a burst of energy to get a demanding task accomplished. Kidneys become weary from overwork and constant pressure. Carrying a burden for a long time without recuperative rest weakens the Kidneys. When the Kidneys are imbalanced, the voice we project carries a fearful tone. We look down on the accomplishments of others to shield ourselves from our own shortcomings. The pessimistic voice of failure belongs to the repressed Kidneys.

The Voice of the Urinary Bladder

Pressure builds up in the Urinary Bladder as the toxins produced by the Kidneys fill it with urine. At some point, we feel the urge to urinate and when we do, we feel relieved. The relief we experience from too much pressure captures the positive feeling associated with the Urinary Bladder. When we find ourselves in situations that force us to conform against our will, we activate Urinary Bladder Qi. We become “pissed off” and speak in a defiant voice that opposes the limitation and seeks relief from oppression. The voice of the Urinary Bladder is the voice of the Activist who seeks relief from oppressive societal rules. It is also the voice of the Innovator who offers a vision of the better future free of the limitations of the present. When we lead inauthentic lives, crushing pressure builds internally and we seek relief by expressing our authentic self. The voice of authenticity is the voice of the Urinary Bladder. This voice is forward thinking and thrives on progress. It can be oppositional and confrontational. It focuses on a better tomorrow. The voice of the Urinary Bladder is the voice of freedom.  

            When the Urinary Bladder is bursting with pressure, we feel on edge. Imagine not being able to relieve your bladder, ever. Imagine living under that oppression day after day with no end in sight. Emotionally, you would also be bursting at the seams. The voice of a repressed Urinary bladder is inauthentic and fearful. It conforms to authority but with resentment. It is a jealous voice that envies the freedom of others. It holds grudges against those who oppress. This voice can become erratic and rebellious. Or it can crumble into madness under a toxic load too heavy to bear. A dissonant Urinary Bladder speaks in the broken voice of a repressed human leading an inauthentic life. An impostor whose voice lacks substance and gives up too easily in the face of hardship is speaking through a weak Urinary Bladder. 

The Voice of the Kidney Family

As an Organ Pair, the Kidneys and the Urinary Bladder give rise to the archetype of the Tough Old Bird. This combination speaks in a resilient voice that never gives up. It is an ambitious voice that expresses itself freely. It becomes its own authority. The voice of the Kidneys is dignified and willful. It is a steely voice that cannot be bent by outside pressure. It is fearless and committed. It is disciplined and determined. This voice is willing to step outside the box in order to find a better box. It is an authentic voice that is respected even by those who oppose what it has to say.

Kidney Family

Negative emotion

Positive emotion

Archetype

Kidneys

Fear

Caution

Elder

Urinary bladder

Resentment

Authenticity

Innovator

Kidneys and urinary bladder

Fear and oppression

Respect and resilience

Tough Old Bird

Exercise: Heal and Empower Your Kidney Family

Part 1

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Kidneys by chanting Chui. Repeat three times or more.

3.     Become aware of your Kidneys vibrating with Qi. Feel your awareness penetrate your Lungs. Feel the spaciousness of your Kidneys. Abide in that spaciousness.

4.     Whisper chuwee… Whisper the healing sound at least three times. Probe your Kidneys. If you encounter any negative energy or sensation, whisper chuwee… Whisper in a gentle and caring way. Release the feeling of failure or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

5.     Become aware of your Kidneys vibrating with Qi. Mouth chuwee… Feel your Kidneys filling with positive emotional energy. Feel the qualities of resilience, caution, and discipline fill your Kidneys. As you continue to mouth chuwee… feel the positive qualities of the Kidneys growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

6.     Inhale and empower your Kidneys by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Kidneys for as long as desired.

Part 2

7.     Awaken your Urinary Bladder by chanting Chui. Repeat three times or more.

8.     Become aware of your Urinary Bladder vibrating with Qi. Feel your awareness penetrate your Urinary Bladder. Feel the spaciousness of your Urinary Bladder. Abide in that spaciousness.

9.     Whisper chuwee… Whisper the healing sound at least three times. Probe your Urinary Bladder. If you encounter any negative energy or sensation, whisper chuwee… Whisper in a gentle and caring way. Release resentment or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

10.  Become aware of your Urinary Bladder vibrating with Qi. Mouth chuwee… Feel your Urinary Bladder filling with positive emotional energy. Feel the qualities of authenticity, freedom, and innovation fill your Urinary Bladder. As you continue to mouth chuwee… feel the positive qualities of the Urinary Bladder growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

11.  Inhale and empower your Urinary Bladder by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Urinary Bladder for as long as desired.

Part 3

12.   Nourish your Kidneys, Urinary Bladder and Ears. I am in Qi, Qi is in me.

The Emotions of the Sanjiao Family

The Voice of Sanjiao

Sanjiao, the fascia that covers the Organs, is the Conductor of the emotional orchestra. Sanjiao orchestrates and harmonizes the voices of all the Organs. If an instrument is out of tune in an orchestra, the Conductor is responsible for pointing it out. If one of the Organ voices is discordant, Sanjiao will point it out. Maybe your Kidneys are fatigued and you groan a lot or your Small Intestine is out of tune and you nag too much. Possibly both of these Organs are simultaneously imbalanced and you become a tiresome and critical naysayer. Sanjiao regulates the capacity to pick up on our own negative energy and help us regain emotional coherence. It also enables us to pick up on the energy of other people. Sanjiao is our awareness of the whole in relation to the parts. Sanjiao is the voice of empathy that understands which parts are not integrated. Imagine a portrait in which all the features match except for the eyes. They are too big for the face. Maybe Liver Family Qi is unintegrated. Sanjiao is the voice that will recognize that flaw and attempt to correct it. Sanjiao is the harmonious voice that strives for unity and wholeness.

            When Sanjiao is dissonant, the voices of the Organs don’t communicate properly. They lack coordination. Before an orchestra begins to produce beautiful music, the musicians each tune their instrument and produce a cacophony of sounds. When Sanjiao is is imbalanced, our psyche becomes a cacophony of discordant voices that lack coherence. We fragment internally. We contradict ourselves. When negative thoughts take over the mind and we lack Sanjiao awareness, we produce clunky music. People experience us as inconsistent and hypocritical. When we become incoherent, Sanjiao is very possibly the root of the problem. When we undermine our self-interest and sabotage ourselves consistently, we are expressing an unhealthy Sanjiao pattern of behavior. Without healthy Sanjiao Qi, we feel broken and lost.  

The Voice of the Pericardium

The Pericardium is the Heart protector. It plays the role of the loyal Bodyguard to the Emperor. The Pericardium can also be envisioned as a Mother that protects her vulnerable child. The Heart is extremely sensitive and once it is harmed, the entire psyche and mind become disturbed. Protecting and nurturing the Heart are the imperative functions served by the Pericardium. The Pericardium is a caring voice that shields with the ferocity of a Mama Bear. It also censors the voices that reach the Heart. It has veto power over the voices of the other Organs. It has the ability to repress negative emotions or hold them in check. It is the Container that holds the psyche together. The Pericardium holds our emotions together like a soup bowl that is too hot to drink. It lets us simmer down and keeps us from burning ourselves and others with inappropriate words and actions.

              When the Pericardium is imbalanced, we lack the capacity to contain our emotions wisely. Words are spoken that we later regret. We “burn” our Tongue with inappropriate words or actions. When the Pericardium is dissonant, our “deflector shield” malfunctions and the Heart becomes vulnerable to the hurtful words of others. When we cannot defend ourselves properly and we become overly defensive. We become manic and oversensitive. In a panic, the Pericardium can shut down the psyche like a clam and keep the Heart safe but invisible. When we want to say something but are held back by shyness or inhibition, our voice is being held back by an overly protective Pericardium. The Pericardium has the power to repress other emotions. When our voice is inhibited or maniacal, the Pericardium is the root of the problem.

The Voice of the Sanjiao Family

As an Organ Pair, Sanjiao and the Pericardium bring the qualities of care, protection, and harmony to the psyche. Both Organs envelop, contain, and unify the psyche, awakening a deep sense of emotional wholeness. The Sanjiao Family speaks in the voice of the Compassionate Mother who provides for all her children’s needs and makes sure that they are safe. The Sanjiao Family harmonizes and coordinates communication between the parts of the whole. The internal dialogue between the various voices of the Organs is mediated by the Sanjiao Family. The Sanjiao Family is the gravitational center that keeps all the Organs in harmonious orbit around our psychological center, the Heart.

Sanjiao Fmaily

Negative emotion

Positive emotion

Archetype

Sanjiao

Fragmentation

Harmony

Conductor

Pericardium

Oversensitivity

Care

Bodyguard

Sanjiao and pericardium

Fragmented mania

Harmonious nurturing

Compassionate Mother

Exercise: Heal and Empower Your Sanjiao Family

Part 1

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Sanjiao by chanting Xi. Repeat three times or more.

3.     Become aware of your Sanjiao vibrating with Qi. Feel your awareness penetrate Sanjiao. Feel the spaciousness of Sanjiao. Abide in that spaciousness.

4.     Whisper sheeee… Whisper the healing sound at least three times. Probe Sanjiao. If you encounter any negative energy or sensation, whisper sheeee… Whisper in a gentle and caring way. Release incoherence or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

5.     Become aware of Sanjiao vibrating with Qi. Mouth sheeee… Feel Sanjiao filling with positive emotional energy. Feel the qualities of wholeness, harmony, and consistency fill Sanjiao. As you continue to mouth sheeee… feel the positive qualities of Sanjiao growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

6.     Inhale and empower Sanjiao by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of Sanjiao for as long as desired.

Part 2

7.     Awaken your Pericardium by chanting Xi. Repeat three times or more.

8.     Become aware of your Pericardium vibrating with Qi. Feel your awareness penetrate your Pericardium. Feel the spaciousness of your Pericardium. Abide in that spaciousness.

9.     Whisper sheeee… Whisper the healing sound at least three times. Probe your Pericardium. If you encounter any negative energy or sensation, whisper sheeee… Whisper in a gentle and caring way. Release inhibition, mania or any other negative emotion that arises. Keep on whispering the healing sound at your own speed until you are ready to move on. 

10.  Become aware of your Pericardium vibrating with Qi. Mouth sheeee… Feel your Pericardium filling with positive emotional energy. Feel the qualities of care, loyalty, and protection fill your Pericardium. As you continue to mouth sheeee… feel the positive qualities of the Pericardium growing stronger. Keep on mouthing the healing sound at your own speed until you are ready to move on.

11.  Inhale and empower your Pericardium by absorbing Universal Qi and exhale. Repeat three times or more then relax and abide in the bliss of your Pericardium for as long as desired.

Part 3

12.   Nourish your Sanjiao, Pericardium and Face. I am in Qi, Qi is in me.[AW57] 

Exercise: The Six Healing Sounds Meditation

            The Six Healings Sounds Meditation combines the awakening, healing, and mouthing of the Six Organ Families in one sitting. It combines all of the exercises described in this chapter into one meditation. This meditation is a form of Daoist psychotherapy. As you practice the healing sounds and integrate your organ Qi, your psychological reality undergoes a transformation. Your emotional mind becomes integrated and you are able to generate more goodwill.

            Like all skills, mastering The Six Healing Sound Meditation takes time and practice. Some Organs may be more challenging to heal and empower than others. Some Organs may feel more constricted and require more practice. Sometimes you may chant a healing sound and drift into sleep. That’s perfectly normal. Don’t fight the urge to doze off. If your fall asleep while meditating, deep healings can take place. Sometimes, strong emotions may surge. As you release trapped Qi and old emotions, observe them impartially. If negative thoughts enter your mind as you practice, let them pass. Do not suppress those energies and force them back into your Organs. The negativity will dissipate and the next time you practice, there will be less of it.

            As your practice develops, the Organ Virtues will become more palpable. They will fill your Organs with positive energy that will overflow into your interactions. Positive words will flow more freely and positive actions will become easier for you to enact. Goodwill will arise even in the context of polarizing situations that might have triggered you previously. You will become increasingly sensitive to negative people. You will sense their negativity even if they are merely thinking a negative thought. As you progress, your mind will undergo a transformation and you will have a hard time generating negative thoughts. Your mind may stray from time to time, but you will feel uncomfortable in that space and quickly shift tracks.

            Originally, Xiao Yao taught me The Six Healing Sound Meditation as a singular practice, but over time, I realized that breaking the practice into its component parts and mastering each part individually actually reduces the amount of time it takes for a student to master the practice. There are many nuances to this practice that can be glossed over when it is taught as a single practice in isolation. Once you have become familiar at the exercises in this chapter you may practice them in one continuous sitting.

            The Six Healing Sounds Meditation begins with the Sanjiao Family healing sound to activate the entire psyche and invite the archetype of the Compassionate Mother to guide and protect us as we heal and empower the Organs. The energy that we invite can assume the form of Guan Yin, Mother Mary, or any other caring motherly deity that represents the quality of divine protection. Sanjiao energy is the safety net that we invoke at the start of the practice to create safe meditation space.

Part 1 - Opening

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken, heal, and empower the Sanjiao Family by chanting, whispering, and mouthing  the healing sound sheeee… Feel the qualities of safety, care, and compassion permeate the space within you and around you. Repeat three times or more.

Part 2 - The Six Healing Sounds  

2. Awaken, heal, and empower the Liver Family by chanting, whispering, and mouthing the healing sound shoooo… Feel the qualities of courage and enthusiasm permeate the space within you and around you. Repeat three times or more.

3. Awaken, heal, and empower the Heart Family by chanting, whispering, and mouthing the healing sound haaaaa… Feel the qualities of confidence and discernment permeate the space within you and around you. Repeat three times or more.

4. Awaken, heal, and empower the Lung Family by chanting, whispering, and mouthing the healing sound szzzzz… Feel the qualities of kindness and relief permeate the space within you and around you. Repeat three times or more.

5. Awaken, heal, and empower the Kidney Family by chanting, whispering, and mouthing the healing sound chuwee… Feel the qualities of fear and resentment permeate the space within you and around you. Repeat three times or more.

6. Awaken, heal, and empower the Sanjiao Family by chanting, whispering, and mouthing the healing sound sheeee… Feel the qualities of safety, care, and compassion permeate the space within you and around you. Repeat three times or more.

Closing

 7. Nourish your Qi. I am in Qi, Qi is in me.

Chapter 6: Awakening Pure Mind

The Pearl[AW58] 

            Daoist mystical symbology and art hint at the mysterious imagery of a Pearl that is somehow related to meditation practice. Clearly, sages were not alluding to a bright, lustrous, dense, and precious gem formed in the shell of an oyster that can be strung together with other Pearls to form a necklace. But ever practical, Daoist sages chose the imagery of a Pearl to allude the qualities of an energy Pearl which is a bright, lustrous, dense, and precious energy presence made of concentrated Qi.

            An energy Pearl is a concentrated point of Qi energy that we form with our mind and control through our intention. We form Pearls throughout the day without being aware of them. Have you ever heard a jingle that gets stuck in your mind? It repeats again and again in your mind and if you are distracted for a few minutes it disappears, but then it returns again. Every time you make a mental note for later recall, you are also forming a Pearl. Anytime you concentrate your mental or emotional energy, you are forming a Pearl. 

            We can leverage this natural process in the service of our meditation practice. Throughout the body we have a series of Energy Points that are energy rich. The Qi energy available at those points is powerful and bright. Imagine that I handed you a pair of magical goggles that allowed you to perceive the energy points spread throughout the body. You would notice that certain points emit more Qi than others. The point at the center of your palms, for example, is relatively bright. The point at the top of your head would be luminous. The points at the ends of your finger and toe tips would be especially bright. Points by the wrist, elbows, shoulder, ankles, knees, and hips would also glow brightly. There would be many other points but most of those would shine less brightly. Daoist sages reasoned that forming a Pearl where the Energy Points shine brightest requires less effort and results in a Pearl that shine brighter and is more powerful.

            Another pattern that you would notice through the magic goggles on is that these Energy Points are not scattered randomly. The points are connected by energy lines called Meridians. The Meridians connect the Energy Points in the way that train tracks connect train stations. Another pattern that you would notice is that every Meridian is connected to an Organ. Picture the Organs a central railroad station. Meridians are energy pathway punctuated by Energy Points that link the Organs and the extremities. You would also notice that some Meridians flow from an extremity, like a finger or toe, towards an Organ or away from an Organ towards a finger or a toe. They begin or end at a fingertip or toetip. But we have twelve Organs and ten fingers. This discrepancy is reconciled by the fact that the Kidney Meridian extends to the foot rather than a toe and the Heart Meridian and the Small Intestine Meridian share the small finger.

            Meridians function like nerves or blood vessels that circulate blood and electric signals throughout the body. The concept of a Meridian sound abstract and esoteric at first. Some may wonder why modern science has yet to uncover the Meridian network. After all, an anatomy student can cut open a body and identify blood vessels and nerves, but where are the Meridians? Until recently, the standard notion was that the Meridian system lacked a physical correlate. But a new theory is emerging that grounds ancient wisdom in modern science. As it turns out, the fascial sheets that extend throughout the body conduct a form of electricity called piezoelectricity. Furthermore, fascia possesses an organizational structure made up of swirls of connective tissue that correlate highly with the location of the Energy Points described in acupuncture. Activating these points through pressure or needling has been shown to stimulate the circulation of piezoelectricity.

            Some researchers speculate that the Meridians correlate to the major channels that circulate piezoelectricity within the fascial network, that Qi correlates to piezoelectricity, and that Energy Points correlate to the swirls within the fascial network. In coming years, we can expect this fascinating theory to develop, and perhaps someday, a scientific basis for acupuncture and Daoist meditation can be established.

            Whichever way we choose to ground our understanding of the Meridians, Qi, and Energy Points, however, we can rely on the direct experience of many thousands of spiritual masters who devised a set of meditation instructions that yield specific results. The Meridians, Energy Points, and Qi can be experienced directly with relative ease. In a few paragraphs, you will awaken the Energy Point at the center of your palm, concentrate that Qi into a Pearl, and circulate that Pearl along a pathway to the end of your middle finger. Once you experience the dense and lingering presence of the Pearl circulating back and forth, you will realize that Pearls, Meridians, and Qi flow do not require an act of faith.

            The image of a Pearl can be transposed into another popular Daoist symbol that combines the Taiji with an octagonal figure knows as a Bagua. The combination of these two symbols is code for the steps required to form a Pearl. A Bagua plus a Taiji equals a Pearl. How do we interpret the juxtaposition of these two symbols in a meaningful way? 

[Insert Figure 6.1: Bagua]

            Abstractly, a Bagua is an octagon, an eight sided polygon such as the shape depicted below.

[Insert Figure 6.2: Octagon]

            To create a Bagua, we draw a plus sign…

[Insert Figure 6.3: Octagon with plus SIgn]

            And a multiplication sign…

[Insert Figure 6.4: Octagon with plus Multiplication Sign]

            And combine the two.

[Insert Figure 6.5: Octagon with Eight Pointed Sided Star]

            Technically, a Bagua is a plus sign combined with a multiplication sign. If we eliminate the dotted line, we end up with an eight-pointed star. The Bagua is implied by the eight-pointed star.

[Insert Figure 6.6: Eight Pointed Star]

Exercise: Form a Pearl

            We are going to form this figure energetically at the center of the palm of your right hand in order to activate the Qi of the Energy Point at the center of your palm. Use your awareness to trace a plus sign. Trace the vertical line several times. You can use your eye movement to help you create the lines. As you move your eyes subtly up and down, feel the line form energetically on your palm. Then trace the horizontal line. Next, trace the two diagonal lines that makes up the multiplication sign. Bring your awareness to the point where the lines intersect at the center. With a little practice, you will feel the center of your palm pulsating with energy. Repeat this process until you are able to discern the presence of Qi energy radiating from the star. Your palm may feel heavy or it may pulsate energetically. Then move on to the next step.

[Insert Figure 6.7: Eight Pointed Star in Palm]

            Next, we are going to generate a Taiji in the form of a spiral that extends from the periphery of the Bagua towards the energy Point at the center of your palm. A centripetal spiral is used to concentrate the Qi. The spiral can be clockwise or counterclockwise, whichever feels more natural. Use your eye movement to trace a circle around the Bagua and then spiral the Qi energy hovering over the star towards the center of your palm. Concentrate the Qi into a Pearl as it zeroes in on the Energy Point.

[Insert Figure 6.8: Palm with Star and Spiral]

            When the Taiji spiral reaches the center of your palm, you will feel a dense energetic presence that lingers in your palm even after you relax your awareness. Stop spiraling the Qi and become aware of the center of your palm. Do you feel a concentration of dense energy? Congratulations, you just formed a Pearl!

[Insert Figure 6.9: Pearl in Palm]

            The sensation of a Pearl should remain palpable even if your mind wanders for a short while. If you are distracted for a few moments and your attention returns to the Pearl, it should still be there. A Pearl is a dense and stable concentration of Qi. Compare your left hand to your right hand. Notice the difference between the two palms.

[Insert Figure 6.10: Comparing Left Palm to Right Palm]

            Next use your awareness to circulate the Pearl from the center of the palm to the tip of your middle finger and then back to the center again. Feel the Pearl trace a clear path. Keep the Pearl circulating back and forth along that path. Feel the energy pathway created by the Pearl becoming stronger and brighter. After a few cycles, relax your mind and allow the Pearl to glide up and down this pathway effortlessly like a pendulum swinging back and forth.

[Insert Figure 6.11: Circulating the Pearl]

            Next, circulate the Pearl from the center to the tip of your index finger and back. Repeat several times until you feel Pearl gliding smoothly. Circulate the Pearl to your thumb and back. And then to the ring finger and then the small finger. Take your time. Feel the energetic pathways of your hand open up and become more palpable.

            In the rest of the exercise that follows, we systematize the process that we just used to make a Pearl. This time we will form a Pearl on your left hand.

1.     Become aware of the center of your left palm.

2.     Concentrate and use your intention in conjunction with your eye movement to trace a plus sign on your palm. Begin with the horizontal line then the vertical. Repeat each line three times or more.

3.     When you feel the plus sign clearly, trace a multiplication sign in the same way.

4.     Become aware of the plus sign and the multiplication sign forming an eight pointed Bagua star on your palm. Feel a heavy sensation on your palm. This is Palm Qi.

5.     Trace a Taiji spiral from the edge of the Bagua star to the center point. Allow the spiral to concentrate Palm Qi at the center. As you reach the centerpoint, concentrate the Palm Qi into a Pearl.

6.     Feel the dense presence of a Pearl at the center of your palm.

7.     Circulate the Pearl along a smooth line from the center of the palm to your middle fingertip and then back to the center. Repeat several times.

8.     Trace a smooth pathway to all of the fingertips and back to the center. Begin with the second finger and then the thumb, fourth finger and finally the fifth finger.

9.     Bring the Pearl back to the center of your palm and Nourish your Palm. I am in Qi, Qi is in me.

Awakening Baihui

            Earlier, you circulated a Pearl between the center of your palm and your fingertips. If you surveyed a detailed acupuncture chart depicting the Meridians, you would not find Meridian lines covering those pathways. We created those pathways arbitrarily. If we wanted to form a Pearl at the tip of our nose and to circulate that Pearl across your face to your earlobe and back, we could. We can create energy lines connecting any two points on the body. The energy body is highly malleable. Which is not to say that the traditional Meridian lines are arbitrary. Those lines are well established and deeply rooted.

            Think of a dry river bed. Torrential rains would pour into the river bed and follow its contours. But if we dug a trench that extended away from the river bed, the waters would flow into it as well. Similarly, we can divert the flow of Qi of a Meridian line towards a specific point by creating that connection through our intention. Throughout this chapter we will be doing just that. Every Meridian line is going to be rerouted to the most prominent Energy Point in the body, Baihui—the Energy Point that crowns the head.    

            To find Baihui, trace a line from your ears to the midpoint of your cranium. If you grazed your head on the lintel of a short door, you found Baihui. Baihui is the summit of the cranium. As previously mentioned, Baihui is the physical analogue of Pure Mind and the time has come to awaken it.

[Insert Figure 6.12: Baihui]

            Imagine asking every person on earth to point towards heaven and God. Instinctively,  the vast majority would point overhead towards the sky. In actuality, everyone would be pointing in a different direction of the sky since the earth is a sphere. But they would all be pointing in the same direction relative to the top of their head, Baihui. When Baihui is awakened, our sense of divinity and sacredness is activated. The more open and receptive Baihui is, the easier it is for us to experience a divine presence. Which divinity? That depends on your religious belief. The form of divinity is going to reflect the cultural matrix a mind embraces. If Baihui awakened at the top of the head of a Paleolithic shaman twenty thousand years ago, perhaps the moon would be identified as the embodiment of divinity. When Baihui awakens at the top of a human being twenty thousand years from now, who knows? But the energetic quality of the opening of Baihui in both instances would share the same sense of sacredness. Those two minds would experience a connection to something magnificently greater than themselves, and they would be humbled into a recognition of holiness.

            The energetic “trenches” that we will be digging are going to divert all twelve Meridian lines to Baihui. Energy will flow from the fingertips and toetips to Baihui. From the Organs to Baihui. From Baihui to the finger and toetips. From Baihui to the Organs. Baihui is the centerpiece of the Twelve Meridian Empowerment. It is Baihui that empowers the Twelve Meridians.

            As we direct Organ Qi to Baihui, the quality of sacredness, divinity, and holiness is going to blend with the Organ Virtues—all of them. The kindness of the Lungs is going to blend with Baihui Qi resulting in a more exalted virtue, Sacred Kindness. When you express Sacred Kindness, the person on the receiving end of your goodness feels blessed by your kindness. When the courage of the Gallbladder blends with Baihui Qi, the exalted virtue of Sacred Courage is generated. When Baihui Qi blends with the qualities of the Twelve Meridians, the quality of sacredness spreads throughout the body to the very tips of our fingers and toes.                             Pure Mind is associated with Baihui and when we integrate the Baihui Qi of Pure Mind and the Organ Qi of Higher Mind, our psyche becomes saturated with divine qualities. Experientially, when we integrate Organ Qi and Baihui, we feel blessed and we feel like blessing those around us.

Exercise: Awakening Baihui

            In this exercise, we awaken Baihui by forming a Pearl at the top of the head and resonating the chant of the Upper Dantian, Ong, ongggg… to further stimulate the point. We direct Ong to the top of the head. Then we whisper Ong to enter Baihui and heal Pure Mind. Finally, we mouth Ong to empower Baihui.  

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Become aware of Baihui.

3.     Form a Pearl at Baihui. Trace an eight pointed star at the top of your head and then circulate a Taiji towards the center of the star. Concentrate the energy and form a Baihui Pearl.

4.     Chant Ong, ongggg…, the sound of the Upper Dantian. Direct the vibration from the center of your head to to Baihui. Repeat three times or more.

5.     Whisper Ong to heal Baihui. Feel your awareness sink into the Energy Point at the top of your head. Scan Baihui. Whisper Ong and release any negativity that arises. Allow your  [AW59] Repeat three times or more. Abide in the bliss of Baihui for as long as you please.   

6.      Mouth Ong to empower Baihui. you experience  [AW60] Repeat three times or more.

7.     If you are inspired to pray or bless someone, this is the time to do it.

8.     Practice Taiji Breathing to focus Qi to your Lower Dantian.

9.     Nourish your Qi. I am in Qi, Qi is in me.

            Once Baihui is awakened and you are able to feel even just a spark of Sacred Qi emanating from the top of your head, you are ready to Bless the Organs.       

Exercise: Blessing the Organs

This exercise develops a pathway between Baihui and each of the twelve Organs. We use chanting to awaken an Organ and Baihui and then circulate energy between the two.

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Awaken your Lungs by Chanting Si (Szzzzz…). [AW61] And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Lungs. Bless your Lungs. Inhale Lung Qi to Baihui. Abide in the benevolence of kindness. Repeat three or more times.

3.     Awaken your Large Intestine by Chanting Si (Szzzzz…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Large Intestine. Bless your Large Intestine. Inhale Large Intestine Qi to Baihui. Abide in the benevolence of honesty. Repeat three or more times.

4.     Awaken your Stomach by Chanting Hu (Whoooo…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Stomach. Bless your Stomach. Inhale Stomach Qi to Baihui. Abide in the benevolence of your satisfaction. Repeat three or more times.

5.     Awaken your Spleen by Chanting Hu (Whoooo…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Spleen. Bless your Spleen. Inhale Spleen Qi to Baihui. Abide in the benevolence of your clarity. Repeat three or more times.

6.     Awaken your Heart by Chanting Ha (Haaaaa…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Heart. Bless your Heart. Inhale Heart Qi to Baihui. Abide in the benevolence of your dignity. Repeat three or more times.

7.     Awaken your Small Intestine by Chanting Ha (Haaaaa…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Small Intestine. Bless your Small Intestine. Inhale Small Intestine Qi to Baihui. Abide in the benevolence of your discernment. Repeat three or more times.

8.     Awaken your Urinary Bladder by Chanting Chui (Chuwee…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Urinary Bladder. Bless your Urinary Bladder. Inhale Urinary Bladder Qi to Baihui. Abide in the benevolence of your freedom. Repeat three or more times.

9.     Awaken your Kidneys by Chanting Chui (Chuwee…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Kidneys. Bless your Kidneys. Inhale Kidneys Qi to Baihui. Abide in the benevolence of your persistence. Repeat three or more times.

10.  Awaken your Pericardium by Chanting Chui (Sheeee…). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Pericardium. Bless your Pericardium. Inhale Pericardium Qi to Baihui. Abide in the benevolence of your caring nature. Repeat three or more times.

11.  Awaken your Sanjiao by Chanting Chui (Sheeee …). And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Sanjiao. Bless your Sanjiao. Inhale Sanjiao Qi to Baihui. Abide in the benevolence of your coherence. Repeat three or more times.

12.  Awaken your Gallbladder by Chanting Xu  (Shoooo…). [AW62] And then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Gallbladder. Bless your Gallbladder. Inhale Gallbladder Qi to Baihui. Abide in the benevolence of your courage. Repeat three or more times.

13.  Awaken your Liver by Chanting Xu  (Shoooo…). And [AW63] then awaken Baihui by chanting Ong. Inhale at Baihui and exhale Baihui Qi to the Liver. Bless your Liver. Inhale Liver Qi to Baihui. Abide in the benevolence of your enthusiasm. Repeat three or more times.

14.  Become aware of the sky. Become aware of Baihui. Become aware of your internal Organs. Feel blessed and bless the Universe.

15.  Practice Taiji Breathing to focus your Qi at the Lower Dantian.

16.  Nourish your Qi. I am in Qi, Qi is in me.

The Meridian Clock

            Perhaps you noticed that we are following a different sequence in this chapter than we followed with the Six Healing Sounds. With the Six Healing Sounds we began the exercises with the Liver Family, then the Heart Family, Spleen Family, Lung Family, Kidney Family, and finally the Sanjiao Family. The sequence in this chapter begins with Lung Family, then the Spleen Family, the Heart Family, Kidney Family, Sanjiao Family, and finally the Liver Family.

            The sequence that we follow in this chapter reflects the timeframes of peak activity for the Organs over the course of the day. The notion is that at specific hours of the day, a particular Organ becomes more active. Just as certain activities are regulated seasonally, certain activities are regulated daily. There are twenty-four hours per day so that each one of the twelve Organs is assigned a two hour peak period. During that period, a particular Organ and its Meridian are relatively more active as their functions are emphasized. When we align our daily activities with the Meridian Clock, we are following the natural order and minimizing stress on the Organ system. When we deviate from the natural order, our Organs have to work harder to keep up with the demands of the day.

            The Meridian Clock is described below.

Lungs (3:00 AM - 5:00 AM)

Respiration is related to the production of Qi. The deeper we breathe, the slower we breathe, the more Qi we harvest from each breath. Since the Meridian Clock tracks the flow of Qi and the Lungs are most closely associated with the absorption of Qi in the form of air, the cycle begins with the Lungs. The time interval assigned to the Lungs coincides with the time of night when we are least likely to be talking and most likely to be breathing deeply. This is the peak time when Qi flows throughout the Lung Meridian with the greatest potency for nourishing the Lungs and healing the functions associated the Lungs. If someone expends Lung Qi between 3:00 AM and 5:00 AM working those hours on a regular basis, their Lungs and their related qualities would be weakened.

Large Intestine (5:00 AM - 7:00 AM)

Most people wake up during this time interval. This is the ideal time to drink warm water to hydrate the Large Intestine and initiate a bowel movement. The elimination of waste is the function that is emphasized during this two hour period. Letting go of toxic waste that no longer serves us reflects the function of Large Intestine Qi. The feeling lightness after a morning bowel movement is the feeling of purgation associated with the Large Intestine.

Stomach (7:00 AM - 9:00 AM)

This is the time to eat a satisfying breakfast that will nourish the body. The hearty appetite of breakfast is the energy of a Stomach eager to accumulate food. The energy of satisfaction after eating a wholesome breakfast reflects the contentment and pleasure associated with Stomach Qi. If we follow our appetite and eat a nutritious breakfast, our energy level throughout the day remains high. If we eat an unwholesome breakfast, we feel bloated, weighted down, and less energetic throughout the day. The inborn intelligence of Stomach Qi directs our appetite towards the food most beneficial to our wellbeing. This intelligence becomes heightened during this two hour interval.

Spleen (9:00 AM - 11:00 AM)

During this time interval, the food we ate for breakfast is being digested and we feel more energetic as our blood sugar level rises. The surge of energy that you experience as the morning waxes, is indicative of Spleen Qi cresting. This is the right time for physical and mental activity. During this time, the body wants to move around and exercise. During this time, the mind is clearest. This is the ideal time to clarify your thoughts and think issues through. If you want to hold a meeting to explore new ideas, do it when the Meridian Clock points to the Spleen. Your cognitive abilities peak during this time.

Heart (11:00 AM - 1:00 PM)

This is the time of the day when the sun peaks as well as the Heart. The Heart functions like a small sun providing the body with warmth and regulating circulation. During this time, our personal sense of power peaks. This time interval also coincides with lunchtime when another surge of food energy courses through the body. This meal should be enjoyed and eaten in a cheerful atmosphere. Joy is a quality associated with Heart Qi. Rushing through lunch strains the Heart.

Small intestine (1:00 PM - 3:00 PM)

The heavy meal eaten at lunch is digested and assimilated during this time. By this time, our mind is moving more slowly than it was in the morning. We feel more lethargic after eating lunch than after eating breakfast. While the Spleen time (9:00 AM - 11:00 AM) is ideal for exploratory work and jam sessions, Small Intestine time is more suited to performing menial tasks like sorting and organizing.

Urinary Bladder (3:00 PM - 5:00 PM)

 Energetically, this is a good time to plan for tomorrow. Sipping a cup of tea while focusing on future plans and creating to-do lists are activities suited to this timeframe. This is the time to cast off heavy burdens and begin to unwind as we close out the work day. If we feel oppressed or limited in some way by a toxic person or situation, this is the ideal time to address the issue.

Kidney (5:00 PM - 7:00 PM)

This timeframe is ideal for releasing the stress of the workday and shifting awareness inwardly. If we feel depleted during this time, our Kidneys are letting us know that we are leading an imbalanced lifestyle. As we let go of work, we should ideally look forward to the evening ahead. If we are caught up during this time interval thinking about issues that make us feel pressured and generate fear, we are depleting our Kidney Qi. Kidney time is the time to release the day and to look forward to dinnertime and nighttime activities.

Pericardium (7:00 PM - 9:00 PM)

This time interval is ideal for family time. This is the time to connect with people you care for. Romantically, this is the ideal time to allow someone into your Heart. Let your friends know that you appreciate them. Tell your children that you love them. This is the time to express tenderness and to allow your vulnerability to shine through. By this time, the night sky is beautiful with the moon and the stars spread across the heavens. This is the time to indulge your imagination. Watching a movie or reading a novel feeds the Pericardium. The image of a heartfelt fireside chat captures the essence of this timeframe. This period is also ideal for sexual activity and conceiving a child.

Sanjiao (9:00 PM - 11:00 PM)

During this timeframe, the body begins to wane. We become sleepy. Our Organs are tired from a full day of mental, emotional, physical, and metabolic activity. The Organs are signaling that the time for sleep is nearing. The body wants to begin conserving energy in anticipation of the coming day. If you pick up a book during this timeframe and begin to doze off, your Sanjiao Qi is doing its work. If you are highly animated and overly excited by the time this timeframe ends, your Sanjiao Qi is not properly balanced. As we approach the nadir of night, we should be ready to surrender to sleep.

Gallbladder (11:00 PM - 1:00 AM)

At midnight, deep below the earth, the sun is starting its journey back up. This timeframe signals the shift between diurnal Yin and Yang. Gallbladder Qi is the most assertive and courageous energy that we express and this quality is regenerated while we sleep during this time. If we lack “guts” during the day, it is in part because we are not getting deep rest during the time of the Gallbladder. In order to wake up energized and ready to roar, we should strive to be in a state of deep sleep at this time.

Liver (1:00 AM - 3:00 AM)

During this time, the Liver is cleansing our blood and regenerating Liver Qi which manifests as enthusiasm and optimism throughout our waking hours. The doorway to Spirit opens and the deepest restorative and healing sleep occurs during this timeframe. Deep wisdom and revelatory insights are communicated to us as we plunge into deep slumber. Otherworldly knowledge and intuitive guidance is provided as well. The capacity to take an inspired leap of faith in the face of unfavorable odds is linked to the quality of our deep sleep during this time. The ability to confidently seize the moment is indicative of healthy Liver Qi cultivated by resting the Liver during this time. 

Exercise: Awakening the Lung Thumb Points

            The connection between Baihui and the Organs has been established. The sequence of the flow if Qi throughout the Meridian network has been established. Now comes the hard work—connecting the Meridians and Baihui. We are going to awaken the Meridians in the order of the Meridian Clock. For each Meridian we are going to awaken four Energy Points. Some of the longer Leg Meridians require five Energy Points.

            The process we followed to form a Pearl at the center of your palm and to circulate that Pearl to your fingertip and back is the same process we are going to follow now to awaken segments of the Meridian. We are going to form a Pearl at each Energy Point and circulate that Pearl from one Energy Point to the next Energy Point and then back. Then those segments are combined and the Pearl is circulated along the entire Meridian.

            Every Energy Point has a Chinese name as well as an English name. For example, Lung 11, the last point of the Lung Meridian, is known as Shaoshang which means Lesser Metal. Neither Shaoshang, Lung 11, or the Lesser Metal add value for our purposes and memorizing dozens of names would soon become a tiresome task. To keep the process of awakening the Energy Points simple and manageable, we will name the points by referencing their location. Instead of using the name Lung 11 or Shaoshang, we simply reference the Lung Thumb Point. In fact before diving into deep waters, we will do a practice run and awaken the right Lung Thumb Point to review the process in detail. All the other Energy Points follow the same procedure so that once you form a Pearl at one Energy Point, you can apply the process with all the other Energy Points.

[Insert Figure 6.13: Lung Thumb Point]

            The right Lung Thumb Point is located near the lower inner corner of the nailbed on your right thumb. We awaken the Lung Thumb Point by forming a Pearl on that spot. We trace a Bagua and then spiral a Taiji towards the center until the Qi concentrates into a dense energy presence, a Pearl. Once we have awakened the Thumb Lung Point, we can create and instantaneous Lung Thumb Point Pearl. We simply bring out attention to the Energy Point and concentrate our attention on the center.

            Once the Lung Thumb Point is awakened, we are going to integrate the Energy Point into the Lung Family. Begin by chanting the Lung Healing Sound, Si, szzzzz… and direct the resonance to the Lung Thumb Point. Next we whisper Si at the Lung Thumb Point and then we mouth Xi at the Lung Thumb Point. Finally, we Chant Si and feel the resonance vibrate the Nose, Lungs, Large Intestine, and the Lung Thumb Point.

            The instructions that follow detail the steps used to integrate the Lung Thumb Point into the Lung Family. 

Part 1 - Form a Pearl

1.      Become aware of the Lung Thumb Point on your right hand.

2.     Create a Bagua centering on the Lung Thumb Point. Trace a plus sign over the point. Use your eye movement to deepen the sensation. Side to side and up and down.

3.     Trace a multiplication sign over the point. Use your eye movement to deepen the sensation. A diagonal line and then a diagonal line. 

4.     Feel the eight point Bagua star and spiral a Taiji towards the center of the Bagua.

5.     As the energy concentrates, feel the Pearl form. Feel a dense and lingering presence at the point.

6.     Repeat this process with the left Lung Thumb Point.

Part 2 - Integrate the point into the Organ Family

7.     Chant the Lung Family sound, Si: Szzzzz… Direct the resonance to the two Lung Thumb Points.  Repeat three times or more.

8.     Whisper Si to heal the Lung Thumb Points. Repeat three times or more.

9.     Mouth Si to empower the Lung Thumb Points. Repeat three times or more.

10.  Chant the Lung Family sound, Si and direct the resonance to your Nose, Lungs, Large Intestine, and Lung Thumb Points. Repeat three times or more. The Lung Thumb Points are now integrated into the Lung Family.  

11.  Nourish the Qi of your expanded Lung Family. I am in Qi, Qi is in me.

[Production and Design – This section has lower level subhead sections that are broken up by exercises, but all those lower levels (shown as bold italics) fall under the “Awakening the Twelve Meridians” header. I’ve included start and end exercise callouts to help clarify. ]

Awakening the Twelve Meridians

            We are now ready to awaken and empower the Meridians starting with the two Lung Meridians.

The Lung Meridian

The Qi flow of the Lung Meridian begins at the Lungs. Lung Qi is inhaled up to Baihui and exhaled down to the Lung Shoulder Point, the Lung Elbow Point, the Lung Wrist Point, and finally to the Lung Finger Point that we previously awakened. Previously, we also awakened the Lungs and Baihui. To awaken the Lung Meridian requires a few additional steps:

            1. We have to awaken the four Energy points mentioned above on the right side and on the left side by forming Pearls at each point.

            2. We circulate a Pearl back and forth between every two points to concentrate Qi along that segment of the Meridian. For example, we form a Pearl at the Lung Shoulder Point and circulate that Pearl to the Lung Elbow Point and then back to the Lung Shoulder Point. Cycling the Pearl between two points brings awareness to the Meridian covered in that segment. We cycle the Pearl bilaterally.

            3. Next, we chant, whisper, and mouth the Lung Sound, Si and resonate the Lungs and the segment of the Meridian between the Lung Shoulder Point and the Lung Thumb Point. This process integrates the Energy Points and the Lung Meridian into the Lung Family. We repeat the process on the left side.

            4. Finally, we integrate the Lungs, Baihui, and the two Meridians by chanting Xi. This process integrates Higher Mind and Pure Mind drawing together the Organ Virtues and Baihui Qi.     

            The illustration below depicts Qi flow form the Lungs, to Baihui and along the two Lung Meridians followed by the instructions for the exercise.

[Insert Figure 6.14: Lung Meridian]

Lung Meridian

Location

Traditional name

1. Lungs

Upper thoracic cavity

2. Baihui

Crown

GV 20

3. Lung Shoulder Point

Depression in shoulder next to clavicle

LU 2, Yunmen

4. Lung Elbow Point

Elbow crease on Lung line

LU 5, Chize

5. Lung Wrist Point

Wrist crease on Lung line

LU 9, Taiyuan

6. Lung Finger Point

Radial side thumb nailbed

LU 11, Shaoshang

[start exercise]

Exercise: Empower the Lung Meridians

Part 1 - Awaken the Lung Shoulder Point

1.     Become aware of the right Lung Shoulder Point.

2.     Form a Pearl at the Lung Shoulder Point.

3.     Chant the Lung Sound, Si. Feel the Lung Family and the point resonate as you chant.  Integrate the point into the Lung Family. Repeat three times or more.

4.     Awaken the Left Lung Point using the same procedure.

Part 2 - Awaken the rest of the Lung Energy Points

5.     Repeat Part 1 with the Lung Elbow Points.

6.     Repeat Part 1 with the Lung Wrist Points.

7.     Repeat Part 1 with the Lung Thumb Points.

Part 3 - Circulate the Lung Meridian Pearl

8.     Become aware of your Lungs. Inhale Lung Qi to Baihui and form a Pearl at the top of your head.

9.     Exhale the Pearl to the right Lung Shoulder Point and inhale it back to Baihui. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Exhale the Pearl from the Lung Shoulder Point to the Lung Elbow Point and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Exhale the Pearl from the right Lung Elbow Point and to the Lung Wrist Point and inhale it back. Cycle the Pearl back and forth until the pathway becomes clear and awareness of that section of the Meridian becomes palpable.

12.  Exhale the Pearl from the right Lung Wrist Point and to the Lung Finger Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Repeat Part 2 on the left side.

Part 4 - Empower the Lung Meridians

14.  Become aware of the Lungs. Inhale Lung Qi to Baihui.

15.  Form a Pearl at Baihui.

16.  As you exhale, Chant Si, szzzzz… Feel the vibration travel from Baihui along the right Lung Meridian to the Lung Thumb Point. Repeat three times or more.

17.  Abide in the Qi flow of your Lung Meridian. Feel the quality of benevolence flowing through your Lung Meridian. Awaken and bless your Lung Meridian.

18.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

19.  Inhale from the Lungs to Baihui, Chant Si, szzzzz… and circulate two Pearls at the same time from Baihui along both Lung Meridians to the Lung Thumb Points. Feel the quality of benevolence flowing though both Lung Meridians. Repeat three of more times.

20.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Large Intestine Meridian

The Qi flow of the the Large Intestine Meridian begins at the Large Intestine Finger Point. We inhale up from that point to the Large Intestine Wrist Point, the Large Intestine Elbow Point, the Large Intestine Shoulder Point, up to Baihui and then we exhale the energy down to the Large Intestine.

[Insert Figure 6.15: Large Intestine Meridian]

Large Intestine Meridian

Location

Traditional name

1. Large Intestine Finger Point

Radial side second finger nailbed

LI 1, Shangyang

2. Large Intestine Wrist Point

Wrist depression on large intestine line

LI 5, Yangxi

3. Large Intestine Elbow Point

Flex elbow ninety degrees. Depression between the elbow crease and the bone.

LI 11, Quchi

4. Large Intestine Shoulder Point

Depression between outer prominence of scapula and the spine of scapula

LI 16, Jugu

5. Baihu

Crown

GV 20

6. Large Intestine

Lower abdominal cavity

[start exercise]

Exercise: Empower the Large Intestine Meridians

Part 1 - Awaken the Large Intestine Finger Point

1.     Become aware of the right Large Intestine Finger Point.

2.     Form a Pearl at the Large Intestine Finger Point.

3.     Chant the Large Intestine Family Sound, Hu. Feel the Lung Family and the point resonate as you chant. Integrate the point into the Lung Family. Repeat three times or more.

4.     Repeat Part 1 on the left side.

Part 2 - Awaken the rest of the Large Intestine Energy Points

5.     Repeat Part 1 with the Large Intestine Wrist Points.

6.     Repeat Part 1 with the Large Intestine Elbow Points.

7.     Repeat Part 1 with the Large Intestine Shoulder Points.

Part 3 - Circulate the Large Intestine Meridian Pearl

8.     Become aware of your right Large Intestine Finger Point. Inhale and form a Pearl at the Large Intestine Finger Point, and exhale the Pearl to the Large Intestine Wrist Point. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

9.     Inhale the Pearl at the Large Intestine Wrist Point, and exhale it to Large Intestine Elbow Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Inhale the Pearl at the Large Intestine Elbow Point and exhale it to the Large Intestine Shoulder Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Inhale the Pearl at the Large Intestine Shoulder Point and exhale to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

12.  Inhale the Pearl at Baihui and exhale Baihui Qi to the Large Intestine. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Repeat Part 3 on the left side.

Part 4 - Empower the Large Intestine Meridians

14.  Become aware of the Large Intestine Finger Point and form a Pearl. Inhale the Pearl along the right Large Intestine Meridian to Baihui.

15.  As you exhale, Chant Si, szzzzz… Feel the vibration travel from Baihui to the Large Intestine. Repeat three times or more.

16.  Abide in your Large Intestine. Feel the quality of benevolence in your Large Intestine. Awaken and bless your Large Intestine.

17.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

18.  Inhale two Pearls from both Large Intestine Finger Points along the Large Intestine Meridians to Baihui. Chant Si, szzzzz… as you direct the Pearl to the Large Intestine. Feel the quality of benevolence in your Large Intestine. Repeat three of more times.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Stomach Meridian

The Stomach Meridian begins at the stomach. Stomach Qi is inhaled up to Baihui and exhaled down to the Navel, Stomach Hip Point, the Stomach Knee Point, to the Stomach Ankle Point, and finally to the Stomach Toe Point.

[Insert Figure 6.16: Stomach Meridian]

Stomach Meridian

Location

Traditional name

1. Stomach

Beneath liver on right side

2. Baihui

Crown

GV 20

3. Navel

Navel

CV 8, Shen Que

 4. Stomach Hip Point

In a depression at the bottom of hip bone prominence in line with the pubic bone

ST 31, Biguan

5. Stomach Knee Point

One finger width lateral to the crest of the leg bone

ST 36, Zusanli

6. Stomach Ankle Point

In a depression in the front go the ankle in line with the ankle bone

ST 41, Jiexi

7. Stomach Toe Point

Lateral side second toe nailbed

ST 45, Lidui

[start exercise]

Exercise: Empower the Stomach Meridians

Part 1 - Awaken the Navel

1.     Become aware of the Navel.

2.     Form a Pearl at the Navel.

3.     Chant the Spleen Family Sound, Hu. Feel the Spleen Family and the point resonate as you chant. Integrate the point into the Spleen Family. Repeat three times or more.

Part 2 - Awaken the rest of the Stomach Energy Points

4.     Repeat Part 1 with the Stomach Hip Points.

5.     Repeat Part 1 with the Knee Points.

6.     Repeat Part 1 with the Stomach Ankle Points.

7.     Repeat Part 1 with the Stomach Toe Points.

Part 3 - Circulate the Stomach Meridian Pearl

8.     Become aware of your Stomach. Inhale Stomach Qi to Baihui and form a Pearl at the top of your head.

9.     Exhale the Pearl to the Navel and inhale it back to Baihui. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Exhale the Pearl from the Navel to the Stomach Hip Point and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Exhale the Pearl from the right Stomach Hip Point to the Stomach Knee Point and inhale it back. Cycle the Pearl back and forth until the pathway becomes clear and awareness of that section of the Meridian becomes palpable.

12.  Exhale the Pearl from the right Stomach Knee Point to the Stomach Ankle Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Exhale the Pearl from the right Stomach Ankle Point to the Stomach Toe Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

14.  Repeat Part 3 on the left side.

Part 4 - Empower the Stomach Meridians

15.  Become aware of the Stomach. Inhale Stomach Qi to Baihui.

16.  Form a Pearl at Baihui.

17.  As you exhale, Chant Hu, whoooo… Feel the vibration travel from Baihui along the right Stomach Meridian to the Stomach Toe Point. Repeat three times or more.

18.  Abide in the Qi flow of your Stomach Meridian. Feel the quality of benevolence flowing through your Stomach Meridian. Awaken and bless your Stomach Meridian.

19.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

20.  Inhale from the Stomach to Baihui, Chant Hu, whoooo… and circulate two Pearls at the same time from Baihui along both Stomach Meridians to the Stomach Toe Points. Feel the quality of benevolence flowing though both Stomach Meridians. Repeat three of more times.

21.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Spleen Meridian

The Spleen Meridian begins at the Spleen Toe Point. We inhale up from that point to the Spleen Ankle Point, the Spleen Knee Point, the Spleen Hip Point, the Navel, up to Baihui and then we exhale the energy down to the Spleen.

[Insert Figure 6.17: Spleen Meridian]

Spleen Meridian

Location

Traditional name

1. Spleen Toe Point

Medial side first toe nailbed

SP 1, Yinbai

2. Spleen Ankle Point

Depression besides the front lower corner of inner ankle bone

SP 5, Shangqiu

3. Spleen Knee Point

In a depression below the end of the inner part of the thigh bone

SP 9, Yinlingquan

4. Spleen Hip Point

Find the top of the pubic bone. Move three to four inches to the side. Find the sensitive point that area.

SP 12, Chongmen

5. Navel

Belly button

CV 8, Shen Que

6. Baihui

Crown

GV 20

7. Spleen

Below diaphragm, posterior to liver and spleen

[start exercise]

Exercise: Empower the Spleen Meridians

Part 1 - Awaken the Spleen Toe Point

1.     Become aware of the right Spleen Toe Point.

2.     Form a Pearl at the Spleen Toe Point.

3.     Chant the Spleen Family Sound, Chui. Feel the Spleen Family and the point resonate as you chant. Integrate the point into the Spleen Family. Repeat three times or more.

4.     Repeat Part 1 on the left side.

Part 2 - Awaken the rest of the Spleen Energy Points

5.     Repeat Part 1 with the Spleen Ankle Points.

6.     Repeat Part 1 with the Spleen Knee Points.

7.     Repeat Part 1 with the Spleen Hip Points.

8.     Repeat Part 1 with the Navel.

Part 3 - Circulate the Spleen Meridian Pearl

9.     Become aware of your right Spleen Toe Point. Inhale and form a Pearl at the Spleen Toe Point, and exhale the Pearl to the Spleen Ankle Point. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Inhale the Pearl at the Spleen Ankle Point, and exhale it to Spleen Knee Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Inhale the Pearl at the Spleen Knee Point and exhale it to the Spleen Hip Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

12.  Inhale the Pearl at the Spleen Hip Point and exhale it to the Navel and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

13.  Inhale the Pearl at the Navel and exhale it to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

14.  Inhale the Pearl at Baihui and exhale Baihui Qi to the Spleen. Cycle the energy back and forth until that section of the Meridian becomes palpable.

15.  Repeat Part 3 on the left side.

Part 4 - Empower the Spleen Meridians

16.  Become aware of the Spleen Toe Point and form a Pearl. Inhale the Pearl along the right Spleen Meridian to Baihui.

17.  As you exhale, Chant Hu, whoooo… Feel the vibration travel from Baihui to the Spleen. Repeat three times or more.

18.  Abide in your Spleen. Feel the quality of benevolence in your Spleen. Awaken and bless your Spleen.

19.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

20.  Inhale two Pearls from both Spleen Toe Points up the Spleen Meridians to Baihui. Chant Hu, whoooo… as you direct the Pearl to the Spleen. Feel the quality of benevolence in your Spleen. Repeat three of more times.

21.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Heart Meridian

The Heart Meridian begins at the heart. Heart Qi is inhaled up to Baihui and exhaled down to the Heart Shoulder Point, the Heart Elbow Point, the Heart Wrist Point, and finally to the Heart Finger Point.

[Insert Figure 6.18: Heart Meridian]                                                        

Heart Meridian

Location

Traditional name

1. Heart

Left thoracic cavity

2. Baihui

Crown

GV 20

3. Heart Armpit Point

Center of armpit

HT 1, Ji Quan

4. Heart Elbow Point

Elbow crease on heart line

HT 3, Shao Hai

5. Heart Wrist Point

Wrist crease on heart line

HT 7, Shen Men

6. Heart Finger Point

Radial side fifth finger nailbed

HT 9, Shao Chong

[start exercise]

Exercise: Empower the Heart Meridians

Part 1 - Awaken the Heart Armpit Point

1.     Become aware of the right Heart Armpit Point.

2.     Form a Pearl at the Heart Armpit Point.

3.     Chant the Heart Sound, Ha. Feel the Heart Family and the point resonate as you chant.  Integrate the point into the Heart Family. Repeat three times or more.

4.     Awaken the Left Heart Point using the same procedure.

Part 2 - Awaken the rest of the Heart Energy Points

5.     Repeat Part 1 with the Heart Elbow Points.

6.     Repeat Part 1 with the Heart Wrist Points.

7.     Repeat Part 1 with the Heart Finger Points.

Part 3 - Circulate the Heart Meridian Pearl

8.     Become aware of your Heart. Inhale Heart Qi to Baihui and form a Pearl at the top of your head.

9.     Exhale the Pearl to the right Heart Armpit Point and inhale it back to Baihui. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Exhale the Pearl from the Heart Armpit Point to the Heart Elbow Point and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Exhale the Pearl from the right Heart Elbow Point and to the Heart Wrist Point and inhale it back. Cycle the Pearl back and forth until the pathway becomes clear and awareness of that section of the Meridian becomes palpable.

12.  Exhale the Pearl from the right Heart Wrist Point and to the Heart Finger Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Repeat Part 3 on the left side.

Part 4 - Empower the Heart Meridians

14.  Become aware of the Hearts. Inhale Heart Qi to Baihui.

15.  Form a Pearl at Baihui.

16.  As you exhale, Chant Ha, haaaaa… Feel the vibration travel from Baihui along the right Heart Meridian to the Heart Finger Point. Repeat three times or more.

17.  Abide in the Qi flow of your Heart Meridian. Feel the quality of benevolence flowing through your Heart Meridian. Awaken and bless your Heart Meridian.

18.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

19.  Inhale from the Hearts to Baihui, Chant Ha, haaaaa… and circulate two Pearls at the same time from Baihui along both Heart Meridians to the Heart Finger Points. Feel the quality of benevolence flowing though both Heart Meridians. Repeat three of more times.

20.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Small Intestine Meridian

The Small Intestine Meridian begins at the Small Intestine Finger Point. We inhale up from that point to the Small Intestine Wrist Point, the Small Intestine Elbow Point, the Small Intestine Shoulder Point, up to Baihui and then we exhale the energy down to the Small Intestine.

[Insert Figure 6.19: Small Intestine Meridian]

Small Intestine Meridian

Location

Traditional name

1. Small Intestine Finger Point

Ulnar side fifth finger nailbed

SI 1, Shao Ze

2. Small Intestine Wrist Point

Wrist depression on Sanjiao line

SI 5, Yang Gu

3. Small Intestine Elbow Point

Flex elbow ninety degrees. Depression behind elbow tip

SI 8, Xiao Hai

4. Small Intestine Shoulder Point

Depression under the outermost part of the spine of shoulder blade

SI 9, Jian Zhen

5. Baihu

Crown

GV 20

6. Small intestine

Lower abdominal cavity under the stomach

[start exercise]

Exercise: Empower the Small Intestine Meridians

Part 1 - Awaken the Small Intestine Finger Point

1.     Become aware of the right Small Intestine Finger Point.

2.     Form a Pearl at the Small Intestine Finger Point.

3.     Chant the Small Intestine Family Sound, Hu. Feel the Heart Family and the point resonate as you chant. Integrate the point into the Heart Family. Repeat three times or more.

4.     Repeat Part 1 on the left side.

Part 2 - Awaken the rest of the Small Intestine Energy Points

5.     Repeat Part 1 with the Small Intestine Wrist Points.

6.     Repeat Part 1 with the Small Intestine Elbow Points.

7.     Repeat Part 1 with the Small Intestine Shoulder Points.

Part 3 - Circulate the Small Intestine Meridian Pearl

8.     Become aware of your right Small Intestine Finger Point. Inhale and form a Pearl at the Small Intestine Finger Point, and exhale the Pearl to the Small Intestine Wrist Point. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

9.     Inhale the Pearl at the Small Intestine Wrist Point, and exhale it to Small Intestine Elbow Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Inhale the Pearl at the Small Intestine Elbow Point and exhale it to the Small Intestine Shoulder Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Inhale the Pearl at the Small Intestine Shoulder Point and exhale to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

12.  Inhale the Pearl at Baihui and exhale Baihui Qi to the Small Intestine. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Repeat Part 3 on the left side.

Part 4 - Empower the Small Intestine Meridians

14.  Become aware of the Small Intestine Finger Point and form a Pearl. Inhale the Pearl along the right Small Intestine Meridian to Baihui.

15.  As you exhale, Chant Ha, haaaaa… Feel the vibration travel from Baihui to the Small Intestine. Repeat three times or more.

16.  Abide in your Small Intestine. Feel the quality of benevolence in your Small Intestine. Awaken and bless your Small Intestine.

17.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

18.  Inhale two Pearls from both Small Intestine Finger Points along the Small Intestine Meridians to Baihui. Chant Ha, haaaaa… as you direct the Pearl to the Small Intestine. Feel the quality of benevolence in your Small Intestine. Repeat three of more times.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Urinary Bladder Meridian

The Urinary Bladder Meridian begins at the Urinary Bladder. Urinary Bladder Qi is inhaled up to Baihui and exhaled down to the Tailbone Point, the Urinary Bladder Knee Point, the Urinary Bladder Ankle Point, and finally to the Urinary Bladder Toe Point. 

[Insert Figure 6.20: Urinary Bladder Meridian]

Urinary Bladder Meridian

Location

Traditional name

1. Urinary Bladder

Left thoracic cavity

2. Baihui

Crown

GV 20

3. Tailbone Point

Tip of tailbone

UB 35, Hui Yang

4. Urinary Bladder Knee Point

Midpoint of the knee crease

UB 40, Wei Zhong

5. Urinary Bladder Ankle Point

Depression between ankle bone and Achilles tendon

UB 60, Kun Lun

6. Urinary Bladder Toe Point

Radial side fifth finger nailbed

UB 67, Zhi Yin

[start exercise]

Exercise: Empower the Urinary Bladder Meridians

Part 1 - Awaken the Tailbone Point

1.     Become aware of the Tailbone Point.

2.     Form a Pearl at the Tailbone Point.

3.     Chant the Kidney Family Sound, Chui. Feel the Kidney Family and the point resonate as you chant. Integrate the point into the Kidney Family. Repeat three times or more.

Part 2 - Awaken the rest of the Urinary Bladder Energy Points

4.     Repeat Part 1 with the Urinary Bladder Knee Points.

5.     Repeat Part 1 with the Urinary Bladder Ankle Points.

6.     Repeat Part 1 with the Urinary Bladder Toe Points.

Part 3 - Circulate the Urinary Bladder Meridian Pearl

7.     Become aware of your Urinary Bladder. Inhale Urinary Bladder Qi to Baihui and form a Pearl at the top of your head.

8.     Exhale the Pearl to the Tailbone Point and inhale it back to Baihui. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

9.     Exhale the Pearl from the Tailbone to the right Urinary Bladder Knee Point and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Exhale the Pearl from the Urinary Bladder Knee Point to the Urinary Bladder Ankle Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

11.  Exhale the Pearl from the Urinary Bladder Ankle Point to the Urinary Bladder Toe Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

12.  Repeat Part 3 on the left side.

Part 4 - Empower the Urinary BladderMeridians

13.  Become aware of the Urinary Bladder. Inhale Urinary Bladder Qi to Baihui.

14.  Form a Pearl at Baihui.

15.  As you exhale, Chant Hu, whoooo… Feel the vibration travel from Baihui along the right Urinary Bladder Meridian to the Urinary Bladder Toe Point. Repeat three times or more.

16.  Abide in the Qi flow of your Urinary Bladder Meridian. Feel the quality of benevolence flowing through your Urinary Bladder Meridian. Awaken and bless your Urinary Bladder Meridian.

17.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

18.  Inhale from the Urinary Bladder to Baihui, Chant Hu, whoooo… and circulate two Pearls at the same time from Baihui along both Urinary Bladder Meridians to the Urinary Bladder Toe Points. Feel the quality of benevolence flowing though both Urinary Bladder Meridians. Repeat three of more times.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Kidney Meridian

The Kidney Meridian begins at the Kidney Foot Point on the sole of the foot. From there, Qi is inhaled to the Kidney Ankle Point, the Kidney Knee Point, Huiyin at the perineum, up to Baihui, and then exhaled down to the Kidneys. 

104[AW64] 

[Insert Figure 6.21: Kidney Meridian]      

Kidney Meridian

Location

Traditional name

1.Kidney Foot Point

Crease of the foot when toes are extended

KI 1, Yong Quan

2. Kidney Ankle Point

Sensitive point on the inside border of the Achilles tendon about two inches above the ankle

KI 7, Fu Liu

3. Kidney Knee Point

With the knee bent ninety degrees, at the edge of the crease between the two hamstring tendons

KI 10, Yingu

4. Huiyin

Perineum, midway between anus and genitals

CV 1, Huiyin

5. Baihui

Crown

GV 20

6. Kidneys

Below diaphragm, posterior to liver and spleen

[start exercise]

Exercise: Empower the Kidney Meridians

Part 1 - Awaken the Kidney Foot Point

1.     Become aware of the right Kidney Foot Point.

2.     Form a Pearl at the Kidney Foot Point.

3.     Chant the Kidney Family Sound, Chui. Feel the Kidney Family and the point resonate as you chant. Integrate the point into the Kidney Family. Repeat three times or more.

4.     Repeat Part 1 on the left side.

Part 2 - Awaken the rest of the Kidney Energy Points

5.     Repeat Part 1 with the Kidney Ankle Points.

6.     Repeat Part 1 with the Kidney Knee Points.

7.     Repeat Part 1 with Huiyin.

Part 3 - Circulate the Kidney Meridian Pearl

8.     Become aware of your right Kidney Foot Point. Inhale and form a Pearl at the Kidney Foot Point, and exhale the Pearl to the Kidney Ankle Point. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

9.     Inhale the Pearl at the Kidney Ankle Point, and exhale it to Kidney Knee Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Inhale the Pearl at the Kidney Knee Point and exhale it to Huiyin and  back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Inhale the Pearl at Huiyin and exhale it to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

12.  Inhale the Pearl at Huiyin and exhale it to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

13.  Inhale the Pearl at Baihui and exhale Baihui Qi to the Kidneys. Cycle the energy back and forth until that section of the Meridian becomes palpable.

14.  Repeat Part 3 on the left side.

Part 4 - Empower the Kidney Meridians

15.  Become aware of the Kidney Foot Point and form a Pearl. Inhale the Pearl along the right Kidney Meridian to Baihui.

16.  As you exhale, Chant Chui, chuwee… Feel the vibration travel from Baihui to the Kidneys. Repeat three times or more.

17.  Abide in your Kidneys. Feel the quality of benevolence in your Kidneys. Awaken and bless your Kidneys.

18.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

19.  Inhale two Pearls from both Kidney Toe Points up the Kidney Meridians to Baihui. Chant Chui, chuwee… as you direct the Pearl to the Kidneys. Feel the quality of benevolence in your Kidneys. Repeat three of more times.

20.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Pericardium Meridian

The Pericardium Meridian begins at the Pericardium. Pericardium Qi is inhaled up to Baihui and exhaled down to the Pericardium Shoulder Point, the Pericardium Elbow Point, the Pericardium Wrist Point, and finally to the Pericardium Finger Point. 

[Insert Figure 6.22: Pericardium Meridian]

Pericardium Meridian

Location

Traditional name

1. Pericardium

Membrane around the heart

2. Baihui

Crown

GV 20

3. Pericardium Shoulder Point

A few inches below the ancillary fold where the two tendons of the bicep meet

PC 2, Tian Quan

4. Pericardium Elbow Point

Elbow crease on pericardium line

PC 3, Qu Ze

5. Pericardium Wrist Point

Wrist crease on pericardium line

PC 7, Da Ling

6. Pericardium Finger Point

Tip of the middle finger

PC 9, Zhong Chong

[start exercise]

Exercise: Empower the Pericardium Meridians

Part 1 - Awaken the Pericardium Shoulder Point

1.     Become aware of the right Pericardium Shoulder Point.

2.     Form a Pearl at the Pericardium Shoulder Point.

3.     Chant the Pericardium Sound, Xi. Feel the Sanjiao Family and the point resonate as you chant. Integrate the point into the Sanjiao Family. Repeat three times or more.

4.     Awaken the Left Pericardium Point using the same procedure.

Part 2 - Awaken the rest of the Pericardium Energy Points

5.     Repeat Part 1 with the Pericardium Elbow Points.

6.     Repeat Part 1 with the Pericardium Wrist Points.

7.     Repeat Part 1 with the Pericardium Finger Points.

Part 3 - Circulate the Pericardium Meridian Pearl

8.     Become aware of your Pericardium. Inhale Pericardium Qi to Baihui and form a Pearl at the top of your head.

9.     Exhale the Pearl to the right Pericardium Shoulder Point and inhale it back to Baihui. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Exhale the Pearl from the Pericardium Shoulder Point to the Pericardium Elbow Point and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Exhale the Pearl from the right Pericardium Elbow Point to the Pericardium Wrist Point and inhale it back. Cycle the Pearl back and forth until the pathway becomes clear and awareness of that section of the Meridian becomes palpable.

12.  Exhale the Pearl from the right Pericardium Wrist Point and to the Pericardium Finger Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Repeat Part 3 on the left side.

Part 4 - Empower the Pericardium Meridians

14.  Become aware of the Pericardium. Inhale PericardiumQi to Baihui.

15.  Form a Pearl at Baihui.

16.  As you exhale, Chant Xi, sheeee… Feel the vibration travel from Baihui along the right Pericardium Meridian to the Pericardium Finger Point. Repeat three times or more.

17.  Abide in the Qi flow of your Pericardium Meridian. Feel the quality of benevolence flowing through your Pericardium Meridian. Awaken and bless your Pericardium Meridian.

18.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

19.  Inhale from the Pericardium to Baihui, Chant Si, sheeee… and circulate two Pearls at the same time from Baihui along both Pericardium Meridians to the Pericardium Finger Points. Feel the quality of benevolence flowing though both Pericardium Meridians. Repeat three of more times.

20.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Sanjiao Meridian

The Sanjiao Meridian begins at the Sanjiao Finger Point. We inhale up from that point to the Sanjiao Wrist Point, the Sanjiao Elbow Point, the Sanjiao Shoulder Point, up to Baihui, and then we exhale the energy down to Sanjiao, the fascia covering the Organs.

[Insert Figure 6.23: Sanjiao Meridian]

Sanjiao Meridian

Location

Traditional name

1. Sanjiao Finger Point

Ulnar side of fourth finger nailbed

TH 1, Guan Chong

2. Sanjiao Wrist Point

Wrist depression on Sanjiao line

TH 4, Yangchi

3. Sanjiao Elbow Point

Flex elbow ninety degrees. Depression behind elbow tip

TH 10, Tianjing

4. Sanjiao Shoulder Point

Depression under the outermost part of the spine of shoulder blade

TH 14, Jianliao

5. Baihu

Crown

GV 20

6. Sanjiao

Fascia covering all the Organs

[start exercise]

Exercise: Empower the Sanjiao Meridians

Part 1 - Awaken the Sanjiao Finger Point

1.     Become aware of the right Sanjiao Finger Point.

2.     Form a Pearl at the Sanjiao Finger Point.

3.     Chant the Sanjiao Family Sound, Si. Feel the Sanjiao Family and the point resonate as you chant. Integrate the point into the Sanjiao Family. Repeat three times or more.

4.     Repeat Part 1 on the left side.

Part 2 - Awaken the rest of the Sanjiao Energy Points

5.     Repeat Part 1 with the Sanjiao Wrist Points.

6.     Repeat Part 1 with the Sanjiao Elbow Points.

7.     Repeat Part 1 with the Sanjiao Shoulder Points.

Part 3 - Circulate the Sanjiao Meridian Pearl

8.     Become aware of your right Sanjiao Finger Point. Inhale and form a Pearl at the Sanjiao Finger Point, and exhale the Pearl to the Sanjiao Wrist Point. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

9.     Inhale the Pearl at the Sanjiao Wrist Point, and exhale it to Sanjiao Elbow Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Inhale the Pearl at the Sanjiao Elbow Point and exhale it to the Sanjiao Shoulder Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Inhale the Pearl at the Sanjiao Shoulder Point and exhale to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

12.  Inhale the Pearl at Baihui and exhale Baihui Qi to the Sanjiao. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Repeat Part 3 on the left side.

Part 4 - Empower the Sanjiao Meridians

14.  Become aware of the Sanjiao Finger Point and form a Pearl. Inhale the Pearl along the right Sanjiao Meridian to Baihui.

15.  As you exhale, Chant Si, sheeee… Feel the vibration travel from Baihui to the Sanjiao. Repeat three times or more.

16.  Abide in your Sanjiao. Feel the quality of benevolence in your Sanjiao. Awaken and bless your Sanjiao.

17.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

18.  Inhale two Pearls from both Sanjiao Finger Points along the Sanjiao Meridians to Baihui. Chant Ha, haaaaa… as you direct the Pearl to the Sanjiao. Feel the quality of benevolence in your Sanjiao. Repeat three of more times.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Gallbladder Meridian

The Gallbladder Meridian begins at the Gallbladder. Gallbladder Qi is inhaled up to Baihui and exhaled down to the Navel, the Gallbladder Hip Point, the Gallbladder Knee Point, the Gallbladder Ankle Point, and finally to the Gallbladder Toe Point.   

[Insert Figure 6.24: Gallbladder Meridian]                      

Gallbladder Meridian

Location

Traditional name

1. Gallbladder

Beneath liver on right side

2. Baihui

Crown

GV 20

3. Navel

Belly button

CV 8

 4. Gallbladder Hip Point

Sensitive point, 1/3 of the way from top of tailbone to hip bone

GB 30, Huan Tiao

5. Gallbladder Knee Point

In a depression below and in front of outer leg bone

GB 34, Yang Ling Quan

6. Gallbladder Ankle Point

In front and right below outer ankle point

GB 40, Qiu Xu

7. Gallbladder Toe Point

Lateral side of fourth toe nailbed

GB 44, Zu Xiao Yin

[start exercise]

Exercise: Empower the Gallbladder Meridians

Part 1 - Awaken the Navel

1.     Become aware of the Navel.

2.     Form a Pearl at the Navel.

3.     Chant the Spleen Family Sound, Hu. Feel the Spleen Family and the point resonate as you chant. Integrate the point into the Spleen Family. Repeat three times or more.

Part 2 - Awaken the rest of the Gallbladder Energy Points

4.     Repeat Part 1 with the Gallbladder Hip Points.

5.     Repeat Part 1 with the Gallbladder Knee Points.

6.     Repeat Part 1 with the Gallbladder Ankle Points.

7.     Repeat Part 1 with the Gallbladder Toe Points.

Part 3 - Circulate the Gallbladder Meridian Pearl

8.     Become aware of your Gallbladder. Inhale Gallbladder Qi to Baihui and form a Pearl at the top of your head.

9.     Exhale the Pearl to the Navel and inhale it back to Baihui. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Exhale the Pearl from the Navel to the right Gallbladder Hip Point and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Exhale the Pearl from the Gallbladder Hip Point to the Gallbladder Knee Point and inhale it back. Cycle the Pearl back and forth until the pathway becomes clear and awareness of that section of the Meridian becomes palpable.

12.  Exhale the Pearl from the Gallbladder Knee Point to the Gallbladder Ankle Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

13.  Exhale the Pearl from the Gallbladder Ankle Point to the Gallbladder Toe Point and inhale it back. Cycle the energy back and forth until that section of the Meridian becomes palpable.

14.  Repeat Part 3 on the left side.

Part 4 - Empower the GallbladderMeridians

15.  Become aware of the Gallbladder. Inhale Gallbladder Qi to Baihui.

16.  Form a Pearl at Baihui.

17.  As you exhale, Chant Hu, whoooo… Feel the vibration travel from Baihui along the right Gallbladder Meridian to the Gallbladder Toe Point. Repeat three times or more.

18.  Abide in the Qi flow of your Gallbladder Meridian. Feel the quality of benevolence flowing through your Gallbladder Meridian. Awaken and bless your Gallbladder Meridian.

19.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

20.  Inhale from the Gallbladder to Baihui, Chant Hu, whoooo… and circulate two Pearls at the same time from Baihui along both Gallbladder Meridians to the Gallbladder Toe Points. Feel the quality of benevolence flowing though both Gallbladder Meridians. Repeat three of more times.

21.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Liver Meridian

The Liver Meridian begins at the Liver Toe Point. We inhale up from that point to the Liver Ankle Point, the Liver Knee Point, the Liver Thigh Point, the Navel, up to Baihui, and then we exhale the energy down to the Liver.

[Insert Figure 6.25: Liver Meridian]         

Liver Meridian

Location

Traditional name

1. Liver Toe Point

Lateral side of first toe

LV 1, Da Dun

2. Liver Ankle Point

Sensitive point in depression between the tendon and the inner ankle bone

LV 4, Zhong Feng

3. Liver Knee Point

Inner edge of knee crease when bent ninety degrees between the two hamstring tendons

LV 8, Qu Quan

4. Liver Thigh Point

Sensitive point on upper inner thigh about three inches below pubic bone

LV 10, Zu Wu Li

5. Huiyin

Perineum, midway between anus and genitals

CV 1

6. Baihui

Crown

GV 20

7. Liver

Below diaphragm, posterior to liver and spleen

[start exercise]

Exercise: Empower the Liver Meridians

Part 1 - Awaken the Liver Toe Point

1.     Become aware of the right Liver Toe Point.

2.     Form a Pearl at the Liver Toe Point.

3.     Chant the Liver Family Sound, Xu. Feel the Liver Family and the point resonate as you chant. Integrate the point into the Liver Family. Repeat three times or more.

4.     Repeat Part 1 on the left side.

Part 2 - Awaken the rest of the Liver Energy Points

5.     Repeat Part 1 with the Liver Ankle Points.

6.     Repeat Part 1 with the Liver Knee Points.

7.     Repeat Part 1 with the Liver Thigh Points.

8.     Repeat Part 1 with Huiyin.

Part 3 - Circulate the Liver Meridian Pearl

9.     Become aware of your right Liver Toe Point. Inhale and form a Pearl at the Liver Toe Point, and exhale the Pearl to the Liver Ankle Point. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

10.  Inhale the Pearl at the Liver Ankle Point, and exhale it to Liver Knee Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

11.  Inhale the Pearl at the Liver Knee Point and exhale it to the Liver Thigh Point and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

12.  Inhale the Pearl at the Liver Thigh Point and exhale it to Huiyin and back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

13.  Inhale the Pearl at Huiyin and exhale it to Baihui and inhale it back. Cycle the Pearl back and forth until that section of the Meridian becomes palpable.

14.  Inhale the Pearl at Baihui and exhale Baihui Qi to the Liver. Cycle the energy back and forth until that section of the Meridian becomes palpable.

15.  Repeat Part 3 on the left side.

Part 4 - Empower the Liver Meridians

16.  Become aware of the Liver Toe Point and form a Pearl. Inhale the Pearl along the right Liver Meridian to Baihui.

17.  As you exhale, Chant Xu, shoooo… Feel the vibration travel from Baihui to the Liver. Repeat three times or more.

18.  Abide in your Liver. Feel the quality of benevolence in your Liver. Awaken and bless your Liver.

19.  Repeat Part 3 on the left side.

Part 5 - Integrate the two Meridians

20.  Inhale two Pearls from both Liver Toe Points up the Liver Meridians to Baihui. Chant Xu, shoooo… as you direct the Pearl to the Liver. Feel the quality of benevolence in your Liver. Repeat three of more times.

21.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

Twelve Meridian Empowerment

            Every twenty-four hours, our Qi cycles around the Meridian Clock. Ideally, our day harmonizes with that rhythm but realistically, for someone leading a modern lifestyle that is unlikely. Eating patterns are disrupted. Sleeping patterns are disrupted. Life is complicated and it isn’t always possible to adhere to the guidance of the Qi Clock. The Twelve Meridian Empowerment combines the exercises we have been practicing into an integrated meditation practice. [AW65] This meditation replicates the Qi flow of the Meridian Clock.

            We begin by circulating a Sacred Pearl along the Lung Meridian and this Pearl follows the Meridians in the order of the Meridian Clock until we end the cycle with the Liver Meridian. While we may not be able to line up our daily activities with the idealized timeframe, but we can practice the Twelve Meridian Empowerment and align our energy body with the natural flow of an idealized lifestyle. My master, Xiao Yao, used to say that practicing one cycle of the Twelve Meridian Empowerment is equivalent to experiencing one daily cycle of the Meridian Clock.

            As we circulate the Sacred Pearl throughout the Meridian network, we spread Baihui Qi to all of the Organs and the entire body. The Twelve Meridian Empowerment infuses the Organ Virtues with Baihui Qi. It endows goodwill with benevolence. It aligns Pure Mind and Higher Mind. There are two versions to the empowerment. One version includes chanting and the other version is practiced silently.

Exercise: Twelve Meridian Empowerment Meditation (Chanting Version)

Part 1 - Opening

1.    Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2. Awaken Baihui and feel a divine presence hovering above you. Feel the energy of sacredness crowning your head.  

Part 2 - Meridian Chanting

3.    Inhale Qi from your Lungs and form a Sacred Pearl at Baihui. As you exhale, Chant the Lung Family Sound, Si, szzzzz…, allow the Pearl to divide and circulate the two Pearls along both right and left Lung Meridians to the Lung Finger Points.

4.    As you inhale, feel two Pearls form at the right and left Large Intestine Finger Points and circulate the energy along the right and left Large Intestine Meridian lines to Baihui. Fuse the two Pearls at Baihui and exhale the energy from Baihui to the Large Intestine as you chant the Lung Family Sound, szzzzz…

5.    Inhale Qi from your Stomach and form a Sacred Pearl at Baihui. As you exhale, Chant the Spleen Family Sound, Hu, whoooo…, allow the Pearl to divide and circulate a Pearl along both right and left Stomach Meridians all the way down to the Stomach Toe Points.

6.    As you inhale, feel two Pearls form at the right and left Spleen Toe Points and circulate the energy along the right and left Spleen Meridian lines to Baihui. Fuse the two Pearls at Baihui and exhale the energy from Baihui to the Spleen as you chant the Spleen Family Sound, whoooo…

7.    Inhale Qi from your Heart and form a Sacred Pearl at Baihui. As you exhale, Chant the Heart Family Sound, Ha, haaaaa…, allow the Pearl to divide and circulate a Pearl along both right and left Heart Meridians all the way down to the Heart Finger Points.

8.    As you inhale, feel two Pearls form at the right and left Small Intestine Finger Points and circulate the energy along the right and left Small Intestine Meridian lines to Baihui. Fuse the two Pearls at Baihui and exhale the energy from Baihui to the Small Intestine as you chant the Heart Family Sound, haaaaa…

9.    Inhale Qi from your Urinary Bladder and form a Sacred Pearl at Baihui. As you exhale, Chant the Kidney Family Sound, Chui, chuwee…, allow the Pearl to divide and circulate a Pearl along both right and left Urinary Bladder Meridians all the way down to the Urinary Bladder Toe Points.

10.  As you inhale, feel two Pearls form at the right and left Kidney Foot Points and circulate the energy along the right and left Kidney Meridian lines to Baihui. Fuse the two Pearls at Baihui and exhale the energy from Baihui to the Kidneys as you chant the Kidney Family Sound, chuwee…

11.  Inhale Qi from your Pericardium and form a Sacred Pearl at Baihui. As you exhale, Chant the Sanjiao Family Sound, Xi, sheeee…, allow the Pearl to divide and circulate a Pearl along both right and left Pericardium Meridians all the way down to the Pericardium Finger Points.

12. As you inhale, feel two Pearls form at the right and left Sanjiao Finger Points and circulate the energy along the right and left Sanjiao Meridian lines to Baihui. Fuse the two Pearls at Baihui and the energy from Baihui to Sanjiao as you chant the Sanjiao Family Sound, sheeee…

13. Inhale Qi from your Gallbladder and form a Sacred Pearl at Baihui. As you exhale, Chant the Liver Family Sound, Xu, shoooo…, allow the Pearl to divide and circulate a Pearl along both right and left Gallbladder Meridians all the way down to the Gallbladder Toe Points.

14.  As you inhale, feel two Pearls form at the right and left Liver Toe Points and circulate the energy along the right and left Liver Meridian lines to Baihui. Fuse the two Pearls at Baihui and exhale the energy from Baihui to the Liver as you chant the Liver Family Sound, shoooo…

Part 3 - Closing

15.  Nourish your Qi. I am in Qi, Qi is in me.

You may also practice the Twelve Meridian Empowerment silently. The instructions are presented below.

Exercise: Twelve Meridian Empowerment Mediation (Silent Version)

Part 1 - Opening

1.    Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.  Awaken Baihui and feel a divine presence hovering above you and the energy of sacredness crowning your head.

Part 2 - Meridian flow

3. Inhale Lung Qi to Baihui, exhale along the Lung Meridian to the Lung Finger Points.

4. Inhale Qi from the Large Intestine Finger Points to Baihui, exhale Qi to the Large Intestine.

5. Inhale Stomach Qi to Baihui, exhale along the Stomach Meridian to the Stomach Toe Points.

6. Inhale Qi from the Spleen Toe Points to Baihui, exhale Qi to the Spleen.

7.Inhale Heart Qi to Baihui, exhale along the Heart Meridian to the Heart Finger Points.

8. Inhale Qi from the Small Intestine Finger Points to Baihui, exhale Qi to the Small Intestine.

9. Inhale Urinary Bladder Qi to Baihui, exhale along the Urinary Bladder Meridian to the Urinary Bladder Toe Points.

10. Inhale Qi from the Kidney Foot Points to Baihui, exhale Qi to the Kidney.

11.Inhale Pericardium Qi to Baihui, exhale along the Pericardium Meridian to the Pericardium Finger Points.

12. Inhale Qi from the Sanjiao Finger Points to Baihui, exhale Qi to Sanjiao.

13. Inhale Gallbladder Qi to Baihui, exhale along the Gallbladder Meridian to the Gallbladder Toe Points.

14. Inhale Qi from the Liver Toe Points to Baihui, exhale Qi to the Liver.

Part 3 - Closing

15. Nourish your Qi. I am in Qi, Qi is in me.

Chapter 7: Huo Lu Gong and Spirit Cultivation

            The Way of Virtue leads from Higher Mind to Pure Mind to Spirit. At each stage of spiritual development, your mind becomes increasingly refined and your capacity for goodness grows. The Six Healing Sounds awakened your Organ Virtues, refined your moral character, developed your capacity for goodwill, and cultivated your Higher Mind. The Twelve Meridian Empowerment saturated your Organs and the Meridian network with Baihui Qi, endowed the Organ Virtues with benevolence, and cultivated Pure Mind. At this stage of the journey, your mind is integrated and pure. You are inclined towards goodwill and benevolence.

            The next step in the spiritual journey involves awakening the aspect of the mind that we call Spirit. The word Spirit is used in different ways by different people. Our definition of Spirit is precise and grounded in direct experience. Spirit arises when the mind is unified, undivided, and whole. When Spirit arises in awareness, we don’t feel good. We don’t even feel great. We feel perfect. Picture white light passing through a prism and fanning into a rainbow of colors. The refraction represents the Oneness of Spirit separating into the various aspects of Duality.

            The Six Healing Sounds and the Twelve Meridian Empowerment represent two steps that lead back towards the attainment of a unified mind, towards Spirit. At the stage, your refined Pure Mind is standing at the boundary between Oneness and Duality. Huo Lu Gong, Fire Cauldron Practice, is the name of the meditation practice presented in this chapter. This meditation unbends Duality into Oneness. Metaphorically, Huo Lu Gong is the prism that your divided self passes on the way back to Spirit.

            Huo Lu Gong unifies the mind and awakens Spirit by activating an Energy Point known as the Wuji Point. This point is a gateway that mediates between Duality and Oneness. When that gate is closed, we are stranded in Duality. Even when Duality is a blissful, delightful, pleasant, and filled with positive experiences, it is subject to change. Peace, the ultimate expression of goodness, the permanent attainment of wellbeing, still eludes the dualistic mind. Only when we awaken the Wuji Point and enter the realm of unified Oneness do we realize perfect and unchanging goodness.

            The Wuji Point is subtle and inconspicuous. We can meditate for years and reach high levels of bliss but still remain oblivious to its presence. It is ensconced deep inside the body and activating the point requires a special method. Huo Lu Gong awakens the Wuji Point, and as our mind unifies as Spirit, we experience Perfect Peace and psychological wholeness.                               Daoist sages call the abode of Spirit, the Primordial Realm, Wuji. All spiritual traditions describe a veil that separates the phenomenal realm of Duality from a transcendent realm of formless unity. A realm governed by division, ignorance, and sin separated from a realm governed by unity, perfection, and peace. In Christianity, the realm of peace is known as Heaven. In Islam, it is Paradise. In Buddhism, Nirvana. In Theosophy, the Causal Plane. And when the mind abides in this dimension of wholeness it experiences Perfect Peace, Shalom, Salam, Shanti, Moksha, or Salvation.

            The realm of perfection that we experience when we awaken as Spirit is identified cross-culturally by many exalted names and described by supernal imagery. The names used to reference this reality are spoken with the utmost reverence. Those who enter this realm consciously are permanently transformed by the experience. They are permanently transfigured. Once you awaken as Spirit, your view of the phenomenal world is irrevocably changed and your formless perfection becomes your foremost identity.  

            As we practice Huo Lu Gong we part the veil of Duality and enter the Primordial Realm where we attain Perfect Peace. We gain entry into Wuji by awakening the Wuji Point. The Wuji Point cannot be awakened by forming a standard Pearl like the ones we used to awaken the Meridian Points. We need to apply a different energetic process to awaken this point. This process involves several steps which are then combined to yield the desired result. When the right formulation of energetic flows is achieved, the Wuji Point opens and we awaken as Spirit.

            The first step in Huo Lu Gong involves building a Qi Cauldron.

Step 1 Overview: [AW66] Building a Qi Cauldron                 

            A cauldron is a big pot used to cook food. The cauldron is filled with water. There is a fire under the cauldron that generates heat. The water begins to steam, ingredients are poured inside the cauldron, and we stir the pot. If you’ve ever prepared soup on a stove, you are familiar with these steps. Huo Lu Gong, Fire Oven Practice, replicates this process energetically. The cooking is going to take place inside your body and the first step of the meditation is to build a Qi Cauldron that fits into your belly. 

            The Cauldron we are going to create matches your waist line. Imagine sliding a pot with a rounded bottom in the area around your belly at its widest girth. This Cauldron does not have legs. The pot is held in place by Three Supports—your Navel and your two Kidneys. These three supports form an equilateral triangle. The pot is going to slide into your abdomen and be held securely in place by the Navel and two Kidneys. The rim of the pot will extend a few inches above the supports. Before we create the Qi Cauldron, we need to create the Three Supports. Squeeze your Navel and your two Kidneys and release. Become aware of the Three Supports.    

            The rounded bottom of the Qi Cauldron reaches to all the way down to the top of your pubic bone. Visualize a pot held in place by your Navel and Kidneys with a rim that extends around two inches above your Navel and a rounded bottom that extends down do your pubic bone. The Qi Cauldron is a big pot. The rounded bottom is important because you will be stirring the Qi Water in the pot and a round bottom allows for more efficient stirring than a flat bottom.

            The Qi Cauldron is made Universal Qi. Universal Qi is the energy that you experience when you practice Nourishing Qi. Close your eyes for a moment and Nourish your Qi. I am in Qi, Qi is in me… The energy that arises in awareness when you are wallowing in the Qi of the Universe is the material that you will use to create the Qi Cauldron. We create the Qi Cauldron by drawing Universal Qi through our forehead as we inhale. As you exhale, shape that energy into a Qi Cauldron with a rounded bottom and lower it until the top of the Qi Cauldron is wedged against the Three Supports. The rim extends slightly higher and the bottom reaches the pubic bone. With practice, the Qi Cauldron becomes more tangible.

            After the Qi Cauldron is in place, we fill it with Qi Water. Qi Water is made up of the energy go the Three Dantians and Baihui. We create a Pearl at the Lower, Middle, and Upper Dantians and inhale those three Pearls to Baihui. We infuse the qualities of Vitality, Love, and Wisdom with the sacredness of Baihui and spiral that energy into the Qi Cauldron.

            Huo Lu Gong involves creating many energy whirls that are spin in place or are circulated up and down like whirlwinds. These spinning energy structures can whirl outside the body or inside the body. They can expand and contract. They can whirl faster and slower. These whirls are symbolized by the Taiji symbol. These whirling Taijis can move Qi up or down efficiently and with great force. Picture a whirlwind raising a column of dust up in the air. Turn that image upside down and picture a whirling Taiji spiraling the energy of Baihui and the Three Dantians down into the Qi Cauldron. As you whirl the energy down, you feel the energies whirling around the core of your body down into the Qi Cauldron.

            As the Qi Water fills the Qi Cauldron, the Taiji keeps on whirling. We feel the blended energy of Baihui and the Three Dantians stirring inside the pot. We feel the qualities of the Qi Water stirring all the way to the bottom of the pot. Qi Water is whirling from the waist line to the pubic bone. Sacredness, Wisdom, Love, and Vitality are stirring slowly and deeply inside your abdominal cavity.

            The final part of Step 1 involves dismantling the Qi Cauldron. We begin by inhaling the whirling Qi Water inside the Qi Cauldron up to the Upper Dantian. The energy whirls up like a whirlwind to the center of the head, and when we feel the Taiji spinning inside our head we chant the sound of the Upper Dantian, Ong, ongggg… As we chant, we feel the resonance vibrate the center of our head and visualize the spinning Taiji turning violet. Violet is the color associated with Wisdom, the quality of the Upper Dantian. We chant Ong nine times, and each time we chant, the Taiji spins faster and faster. Then the Taiji whirls back down to the Qi Cauldron. It whirls back down without any color.

            We repeat this process and raise whirling Qi Water to the Middle Dantian where we chant Ahh, ahhhhh…, the chant of the Middle Dantian, nine times. As we chant, we feel the resonance vibrate the center of our chest and visualize the Taiji turning green. Green is the color associated with Love, the quality of the Middle Dantian. We chant Ahh nine times, and each time we chant, the Taiji spins faster and faster. The Taiji whirls back down to the Qi Cauldron. It whirls back down without any color.

            The whirling Taiji returns to the Qi Cauldron where it gathers the remaining Qi Water as we chant Hong, honggg… nine times. As we chant, we feel the resonance vibrate the center of our lower abdomen and visualize the Taiji turning red. Red is the color associated with Vitality, the quality of the Lower Dantian. We chant Hong nine times, and each time we chant, the Taiji spins faster and faster.

            Lastly, we transform the empty Qi Cauldron and any remaining Qi Water into a Qi Puddle. We inhale and chant Mmm, mmmmmm… This is the Universal Chant. It is intoned with the lips closed and the front teeth touching slightly. When you make the sound, your lips should vibrate distinctively. The Universal Chant is a calming and powerful healing sound that can substitute for any other chant. It is a very adaptable sound that can be directed to any part of the body. We direct the Universal Chant to pump the Qi Puddle to the two Kidneys. As you chant Mmm, feel the vibration direct the QI Puddle to your Kidneys. Feel your Kidneys absorb that energy. Finally, Nourish your Qi.

            The formal instructions for Step 1 of Huo Lu Gong are listed below.

[Insert Figure 7.1: The Qi Cauldron]        

Exercise: Building a Qi Cauldron

Part 1 - Creating the Three Supports

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Squeeze your Navel and release. Become aware of the Navel as a support.

3.     Squeeze the two Kidneys and release. Become aware of the Kidneys as two supports.

4.     Feel the Three Supports forming a stabilizing triangle to hold that Qi Cauldron in place.

Part 2 - Creating the Qi Cauldron

5.     Become aware of the Universal Qi outside our body. Inhale and absorb Universal Qi into your head through your forehead and shape it into a Qi Cauldron.

6.     Exhale and direct the Qi Cauldron towards your belly.

7.     Feel the Qi Cauldron settle securely in place on the Three Supports with the rim extending a few inches above the Navel. Feel the rounded bottom of the pot reaching down to your pubic bone.

Part 3 - Creating Qi Water

8.     Form a Pearl at the Lower Dantian in the center of your lower abdomen. Feel the concentration of Vitality Qi pulsating or spinning there.

9.     Form a Pearl at the Middle Dantian in the center of your chest. Feel the concentration of Love Qi pulsating or spinning there.

10.  Form a Pearl at the Upper Dantian in the center of your head. Feel the concentration of Wisdom Qi pulsating or spinning there.

11.  Circulate all three Pearls up along the Central Meridian to Baihui. Begin with the Lower Dantian Pearl. Inhale it up to Baihui. Exhale. Inhale the Middle Dantian Pearl to Baihui. Exhale. Inhale the Upper Dantian Pearl to Baihui. Exhale.

12.  Become aware of a Sacred Dantian Pearl forming at Baihui at the top of your head. Feel the Pearl begin to spin and expand into a Taiji. Allow the Pearl to spin around and around until it becomes a whirling Taiji.

13.  Exhale and direct the whirling Taiji down towards the Qi Cauldron.

14.  This whirling energy becomes the Qi Water that fills the Qi Cauldron. The Qi Cauldron is filled with a blend of whirling Dantian Qi and Baihui Qi. Feel the essence of Wisdom, Love, and Vitality blended with the essence of sacredness whirling inside the Qi Cauldron.

15.  Visualize a Taiji symbol spinning on the surface of the Qi Cauldron. Feel the Qi Water spinning slowly and deeply to the bottom of the pot. After some time, the whirling sensation continues effortlessly. Allow the Qi Water to spin for as long as you wish.

Part 4 - Dismantling the Qi Cauldron

16.   Inhale and whirl the Qi Water to your Upper Dantian at the center of your head. Exhale and chant Ong, the sound of the Upper Dantian, ongggg... Feel the Upper Dantian vibrate. As you Chant Ong, feel the Taiji spinning faster and faster and fill the Upper Dantian with the color violet. Chant Ong nine times. Then whirl the Taiji back to the Qi Cauldron to gather more water.

17.   Inhale and whirl the Qi Water to your Middle Dantian at the center of your chest. Exhale and chant Ahh, the sound of the Upper Dantian, ahhhhh… Feel the Middle Dantian vibrate. As you Chant Ahh, feel the Taiji spinning faster and faster and fill the Middle Dantian with the color green. Chant Ong nine times. Then whirl the Taiji back to the Qi Cauldron to gather more water.

18.  Inhale and whirl the remaining Qi Water in your Lower Dantian in your lower abdomen. Exhale and chant Hong, the sound of the Lower Dantian, honggg... Feel the Lower Dantian vibrate. As you Chant Hong, feel the Taiji spinning faster and faster and fill the Lower Dantian with the color red. Chant Ong nine times.

19.  Inhale and transform the Qi Cauldron, the whirling Taiji, and any remaining Qi Water into a Qi Puddle. Exhale and chant the Universe Chant Mmm, mmmmmm… to pipe the energy into both Kidneys. Feel the Kidneys absorb all the remaining energy.

20.  Nourish your Qi. I am in Qi, Qi is me.

Step 2 Overview: Igniting the Qi Fire

            Once you have a pot filled with water on a stove and you intend to make a soup, you need to start a fire. You turn the knob and a spark is created that combines with the gas to ignite the fire. Qi Fire is created in a similar way. The gas that feeds Qi Fire is your sexual energy and the knob that you turn to ignite the spark is produced by squeezing Huiyin, an Energy Point that we encountered previously. Huiyin means Meeting of Yin. It is located at the perineum, the midpoint between the anus and the genitals. Huiyin is located at the lower end of the Central Meridian and is diametrically opposed to Baihui which is located at the upper end of the Central Meridian. Together, these two points define the central axis of the body.    
            While Baihui connects us to Heaven Qi, Huiyin connects us to Earth Qi. If you loose your balance and catch yourself before you fall, you have just activated Huiyin, your connection to the earth. Every time you take a step and feel your weight settle on the ground you are pumping Earth Qi into Huiyin. Sitting in a deeply grounded squatting position such as Horse Stance also activates Huiyin. Huiyin is also associated with sexual energy. When we become sexually aroused, Huiyin becomes sensitized. Stimulating Huiyin when it is activated amplifies sexual desire which is the goal of igniting Qi Fire.

            To create Qi Fire, you inhale and hold your breath as you squeeze your anus and sexual Organs and release as you exhale. This action activates Huiyin. Squeezing and releasing is like turning on the knob on a gas stove and creating the spark that will ignite the fire. We squeeze and release and feel a surge of sexual energy ignite the Qi Fire. To stabilize the Qi Fire, we direct a mild current of sexual energy to Huiyin. Without sexual energy, the Qi Fire is extinguished. With too much sexual energy, the sexual flame consumes us and our meditation is disrupted. Our goal is to produce a low to moderate fire. We want Qi Water to be warm and comforting. Qi Water is never boiled.

            As the warmth of the sexually charged Qi Fire rises from Huiyin, it warms the entire pelvic floor and extends up towards the rounded bottom of the Qi Cauldron which is level with the pubic bone. As the warmth of the Qi Fire reaches the Qi Cauldron, the mild sexual charge of the Qi Fire is transmitted into the spinning Qi Water. As sexual energy and sacred energy mix, we experience a blissful feeling whirling inside our belly. The warm and mildly sexualized Qi Water is stirring slowly. The temperature is pleasant. The sensation is delightful and nurturing.       

            We control the intensity of the fire by squeezing and releasing the anus and sexual organs. That action is like pumping a bellows to make a fire bigger. Squeeze and release, squeeze and release, squeeze and release and the mild Qi Fire becomes a moderate Qi Fire. As we increase the flow of sexual energy to Huiyin, the temperature of the Qi Water increases and the Taiji spins faster. The speed of the Taiji is moderated by the intensity of the sexual fire. We turn off the Qi Fire by switching off the flow of Huiyin Qi using our intention. This is like turning the knob into the off position in a stove.

            In the following exercise, we ignite a Qi Fire at Huiyin and use that energy to warm the Qi Cauldron and the Qi Water. Then we turn the Qi Fire off. 

[Insert Figure 7.2: Ignitnig Qi Fire]          

Exercise: Igniting the Qi Fire

Part 1 - Starting the Qi Fire

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Build a Qi Cauldron.

3.     Become aware of Huiyin. (You can create a Pearl to awaken the Point.)

4.     Squeeze and release your anus and genitals to create a spark of sexual energy at Huiyin.

5.     Feel that spark ignite Huiyin Qi. Draw sexual energy from your genitals to Huiyin. Feel the Qi Fire intensify. Feel the warm Sexual Qi expand upwards towards the rounded bottom of the Qi Cauldron. Feel the sensation of sexualized warmth spread into the Qi Water spinning inside.

6.     Squeeze and release your anus and genitals three times. Feel the mild Qi Fire grow into a moderate Qi Fire. Feel the extra warmth and sexual arousal energy warm the pelvic floor and extend upwards towards the Qi Cauldron. Feel the sexual quality of Qi Fire blend with the sacred quality of Qi Water. Feel the elixir of Huiyin Qi, Baihui Qi, and Dantian Qi stirring inside the Qi Cauldron as the Taiji spins faster and faster.

7.     Practice alternating between a mild fire and a moderate fire. Regulate the flow of your sexual energy by squeezing and releasing. Do not “boil” the Qi Water by adding too much sexual energy. If the sexual arousal becomes to strong, stop practicing.

8.     Continue stirring the mildly sexually charged Qi Water for as long as you wish.

Part 2 - Turning off the Qi Fire

9.     Turn off the Qi Fire by shutting off the flow of sexual energy at Huiyin.

10.  Dismantle the Qi Cauldron.

11.  Nourish your Qi. I am in Qi, Qi is in me. 

Step 3 Overview: Qi Steaming

            Creating a Qi Cauldron, filling it with spinning Qi Water, and warming the Qi Water with Qi Fire are the prerequisites to creating Qi Steam. Qi Steaming is the key to awakening the Wuji Point and opening the gateway that leads to the Primordial Realm, Wuji. We create Qi Steam by controlling the spinning Taiji that is stirring the sexually charged Qi Water. As the Qi Fire becomes more intense, the Taiji spins faster and faster until a vortex forms at the center of the Taiji. As the Taiji spins, the root of that vortex extends downwards. The vortex extends down half an inch below the surface. One inch. Two inches. As the Taiji spins, you feel your entire core whirling as the vortex draws your awareness down towards a focal point, the Wuji Point. The vortex of the spinning Taiji will be magnetically drawn to the Wuji Point. You will feel the tip of the vortex attracted towards this point, and once it reaches the right depth, it will lock in place and the Qi Steaming will begin.

            The Wuji Point lies at the center of the Lower Dantian. Anatomically, the Wuji Point is located in front of the spine between the second and third lumbar vertebrae along the central axis that runs between Baihui and Huiyin. To find the physical location of the Wuji Point, place your second fingers on your left and right iliac crests, the most prominent aspect of your hips, and trace your fingers back towards your spine. Your fingertips will touch between the third and fourth lumbar vertebrae. Move up one vertebra and your fingers are level with the height of the Wuji Point. Project an imaginary line from your fingers on the spine towards the center of your body. Now picture the straight line connecting Baihui and Huiyin. The intersection between these two lines defines the location of the Wuji Point.

[Insert Figure 7.3: Vortex to Wuji Point] 

            When the vortex of the spinning Qi Water reaches the Wuji Point, a fundamental energetic shift takes place and something magical happens. You feel as though a portal to another dimension opens up and a unique form of energy begins to flow into your body. Usually, when we circulate energy, we feel a current of Qi moving along a path through the physical body. We might even be able to project energy outside the body or absorb energy from another object like a tree or a flower into the body. Qi Steam is an altogether different experience. It is not an energy that we circulate in the conventional sense. As Qi Steam permeates the body, it feels like someone opened a valve and a mist is pervading the body.

We feel as though this mist is melting conventional reality and we are entering another world. Or perhaps, another world is entering us.

            Imagine that you are in a steam room. Steam is passing through a valve and filling the room. At first, the steam is thin but over time it thickens until you can’t see anything. This image helps us grasp the experience of Qi Steaming. As Qi Steam unfurls it covers the body and extends beyond it. As Qi Steam spreads, our sense of boundaries dissolves and a wondrous spaciousness opens up. The feeling of our density as physical beings dissolves as well. As more Qi Steam is released, we experience ourselves as energetic beings. As we dissolve more fully into the spaciousness, our separate identity disappears, our thoughts disappear, our feelings disappear, and we become increasingly identified with the boundless spaciousness. 

            In Daoist mystical texts, Qi Steam is depicted as a cloud—the Primordial Cloud. Inside a cloud we can’t see anything. Inside the Primordial Cloud, a boundless spaciousness opens up in all directions. Inside the Primordial Cloud, there is no inside and no outside. There are no distinctions to be made. There is no depth there is no height. There is no up there is no down. Just an endless expanse of formless space. There are no stray thoughts. No stray feelings. Just a peaceful stillness. Take away the impulses that form your sensations. Take away the desires that shape your thoughts and feelings. Take away the values that orient your attitudes and behaviors. Take away all the the forms of consciousness what is left? Peace. Serenity. Perfection. Another name for the experience that arises when all desires are erased is Spirit.         

            The Primordial Realm dissolves the most basic categories we use to navigate Duality. Abiding as Spirit, we dissolve our sense of time and place. Meditation masters abiding as Spirit spend hours, days, weeks, months, and even years meditating in caves requiring minimal food and water. Inside the Primordial Cloud. The hands of clock time dissolve. Inside the Primordial Cloud there is no distinction to be made between subject and object. There is no you and me. There is no us and them. These categories do not exist from the perspective of Spirit. Inside the Primordial Cloud there is no order but everything is perfectly ordered. There is no structure but everything is perfectly structured. No one is present yet everyone is present. There is no sense of time, yet all time is here. There is no space yet all space is here. There is no knowledge yet all knowledge is here. Inside the Primordial Cloud, Duality dissolves into Oneness.

            A sense of deep wellbeing characterizes Oneness. The sensation is so deeply satisfying and soothing that our defenses dissolve. Our ego is extinguished. Psychological posturing drops away. Ambition evaporates. Fear vanishes. Inside the Primordial Cloud nothing changes because there are no pressing needs. There is no need to think because there are no problems to think about. Without needs and problems, dreams and wishes disappear. Without thoughts, suffering disappears. Without sensations, pain disappears. Without an identity, the ego disappears and we emerge as boundless Spirit abiding in a boundless cloud of perfection. We become peace abiding in perfection.

            Spirit is what remains of us once the manifold aspects of Duality dissolve and we abide as Oneness. When our superficial and ephemeral identities are dissolved, we come to recognize our fundamental identity as Perfect Peace. Spirit is who we are when all differences and distractions are voided from perception. It is the answer to the question, Who am I beyond life and death? Spirit is your Original Self.
            The quality of Perfect Peace that emanates from Spirit is known as Xian Tian Qi (she-yan tee-yan) or Primordial Qi. As Primordial flows into awareness, we experience union with whatever we perceive. When we perceive the forest, we feel connected to every leaf on every tree. When we perceive the world, we feel connected to every human on every street. When we perceive ourself, we feel intimately connected to the Dao. As Primordial Qi courses through our energy system, the One becomes the Many and the Many become the One. As we strengthen our connection to Spirit, our view of the world is spiritualized and we come to realize the unity underlying all difference.

            As Primordial Qi courses through the Meridian Network, the wholeness of our being becomes an emanation of peace. We experience the deepest sense of union with respect to ourself and to everything else. Our personal relationships become imbued with the quality of peacefulness. We sense the spiritual interconnection of all things. Our presence inspires peace in the minds of others. We express our Organ Virtues in the service of peace. Kindness becomes kindness that pacifies. Courage becomes courage that encourages peace. The moral qualities of the Organs are spiritualized and expressed in the pursuit of wholeness, union, and peace. As we cultivate Spirit through Huo Lu Gong, we develop a presence that inspires peace on earth.   

            When we are ready to end Qi Steaming, we create a gentle breeze with our breath to disperse the Primordial Cloud. The cloud precipitates into Qi Rain drops that fall into the Qi Cauldron. When the Primordial Cloud has dissipated, we end the meditation by turning off the Qi Fire and Dismantling the Qi Cauldron. Qi Steaming may happen spontaneously the first time you try Huo Lu Gong or it may take some time before the Wuji Point is activated. Allow the process to unfold naturally. With dedicated practice, you will eventually reach the goal.

Exercise: Qi Steaming

[Insert Figure 7.4: Qi Steaming]    

Part 1

1.  Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2. Create a Qi Cauldron.

3. Ignite the Qi Fire.

Part 2 - The Primordial Cloud

4.     Squeeze and release your anus and genitals, to create a moderate Qi Fire. Feel the warmth of the Qi Fire warm the base of the Qi Cauldron. Allow the feeling of warmth to spread until to the entire Qi cauldron and the Qi Water inside.

5.     Feel the sexual energy of the Qi Fire blend with the sacred energy of Qi Water. As the Qi Water becomes warmer, the Taiji spins faster and faster. 

6.     Become aware of a vortex forming at the center of the Qi Cauldron on the surface of the spinning Qi Water. Squeeze and release. Squeeze and release. Feel the vortex extend deeper into the Qi Cauldron towards the Wuji Point.

7.     Feel the root of the vortex become magnetized toward the Wuji Point. When the tip of the vortex connects with the Wuji Point, it will awaken. You will experience a distinctive sensation as the steaming process begins.

8.     Feel Qi Steam misting internally. Allow the steam, Primordial Qi, to spread inside your body. Allow the natural intelligence of the Primordial Qi to follow its own path. As the Wuji Point continues to steam, the Primordial Cloud will grow thicker and thicker. Allow the Qi Steam to penetrates your Organs and tissues. Every cell of your body is warmed and soothed by Qi Steam.

9.     Allow the mist to sink deeper into your body. Saturate your body with Primordial Qi. Your body feels profoundly nourished and cared for by this energy. Allow the steam to sink deeper into your body and mind. Your mind feels profoundly nourished and cared for by this energy. Allow your bodymind to settle into the stillness of Primordial Qi. Inside the Primordial Cloud you are at peace. Abide in Wuji. You are home. Abide in Perfect Peace.

Part 3 - Qi Rain

10.  Allow the Qi Steaming process to continue for as long as you wish. When the signal arises for you to end the meditation, it is time to disperse the Primordial Cloud.

11. Create a breeze with your breath. Inhale and exhale gently. Feel the Primordial Cloud dissipate into a mist of raindrops and direct that Qi Rain into the cauldron. When the Qi Rain stops and the cloud is dispersed, you are ready to end the practice.

Part 4

12.  Dismantle the Qi Cauldron.

13.  Nourish your Qi.

[Production and Design – This section has lower level subhead sections that are broken up by exercises, but all those lower levels (shown as bold italics) fall under the “Step 4 Overviews: Steaming the Organs” header. I’ve included start and end exercise callouts to help clarify.]

Step 4 Overview: Steaming the Organs

            Daoist sages are often depicted as having childlike features and qualities. They are supple like children. They smile like children. They are playful like children. They project an aura of childlike purity. The childlike imagery associated with Daoist adepts symbolizes the rejuvenation of the Organs and bodily tissues that occurs when we Qi Steam them. Primordial Qi is a regenerative energy and when we direct it towards the Organs and their related body tissues, we restore in ourselves a quality of youthful exuberance.

            As we steam the Organs, we also heal deep wounds held by the Organs and embedded throughout the body. These are the wounds that follow us day after day, for years, decades, and even across lifetimes. Qi steaming is like steam cleaning that helps us cleanse stubborn stains. Some wounds cannot be healed by the Six Healing Sounds or the Twelve Meridian Empowerment. These traumas remain trapped in the body and distort the mind. The deep sense of peace that we experience inside the Primordial Cloud enables the mind to drop all defenses. Our most vulnerable wounds are healed in the presence of Spirit. Primordial Qi can dissolve the imprint of our karmic wounds as it regenerates the Organs.

            Picture a new laptop that runs perfectly well. It is in pristine condition the day you buy it. Five years later, it is malfunctioning. Viruses and malware are slowing it down. One of the keyboard keys is jammed and the metal casing is frayed. You send it in for repair. The techs replace the jammed key and polish the metal casing. They reset the software to factory settings and send you back what looks and feels like a brand new computer. Imagine that you could send your Organs and tissues to a factory and get them reset. In fact, you can send your worn and torn bodymind in for a factory reset. That is what happens when you direct Qi Steam to the Organs and their related tissues. In the next series of exercises, we will steam an expanded version the Organ Families and restore the body its original luster.

            Organ Steaming involves gathering an expanded set of qualities associated with each Organ Family. The extended members of the Organ Families that we collect include the Time of Day, Season, Taste, Noise, Weather, Body Fluid, Tissue, Expression, and Color. The blend of these qualities will be used to “flavor” the Qi Water that will be steamed. Until now, we have been steaming “plain" Qi Water, but when we Qi Steam the Organs, we introduce the blend of qualities associated with each Organ Family into the Qi Cauldron. Imagine throwing a blend of spices and herbs into boiling water and the fragrance of the steam filling the room. A blend of Italian spices and herbs is going to smell differently than Chinese spices and herbs. Similarly, the qualities of Liver Family Steam will be different than Kidney Family Steam.

            Blending a dozen individual qualities associated with each Organ Family can become confusing and distracting, so to simplify that task, we distill those qualities into six vignettes. Each vignette is a scenario that captures the essence of one Organ Family. For example the vignette of the Liver Family is a Warrior General waking up at sunrise and shouting, Good Morning! That image captures the Essential Blend of the Liver Family. Distilling the twelve qualities associated with the Liver Family into that image makes it easy for us to grasp something that would otherwise be complicated. 

            The Essential Blend evoked by the vignette is drawn into a Taiji that is swirling around us like a whirlwind. We inhale the Taiji through the sense organ associated with the Organ Family into our head, and direct the whirling Taiji to Baihui at the top of our head. To continue with the Liver Family example, the qualities evoked by the image of the Warrior General are inhaled into the head through the Eyes and whirled up to Baihui. As we exhale, we direct the whirling Taiji infused with the Essential Blend into the Qi Cauldron and begin the Qi Steaming Process. During the steaming process, Primordial Qi and the fragrance of the Essential Blend seeps into every cell of the body. Finally, we disperse the Primordial Cloud into Qi Rain.

            In the second part of Organ Steaming, we become aware of each member of the Organ Family whose Essential Blend we just steamed. For instance, if we are Steaming the Liver Family, we become aware of the Eyes. We inhale and whirl a Green Taiji (Green is the color of the Liver Family) from the Qi Cauldron to Baihui. The Green Taiji which is infused with Primordial Qi is blessed at the top of our head and then we exhale, Chant Xu, and direct the whirling Taiji to our Eyes. The spiritual blessing of Primordial Qi and Baihui Qi regenerates our Eyes. We repeat this process until every member of the Liver Family receives a spiritual blessing. Through this process, we restore our factory settings and our bodymind regenerates.  

            We repeat this process with all the Organ Families, and when we complete the Organ Steaming process, we dismantle the Qi Cauldron and end the meditation. The sequence of Organ Steaming follows the sequence of the Six Healing Sounds. We begin by Qi Steaming the Liver Family.

Qi Steaming the Liver Family

            The table below lists the extended members of the Liver Family.

Members of the Liver Family

Archetype

Warrior General

Emotion

Enthusiastic encouragement

Time of Day

Sunrise

Season

Spring

Taste

Sour

Noise

Shouting

Weather

Windy

Sense organ

Eyes

Body Fluid

Tears

Tissue

Sinews

Expression

Nails

Color

Green

Liver Family vignette: The Warrior General wakes up at dawn and shouts!

            The Liver Family includes the Liver and the Gallbladder which are associated with the archetype of the Warrior General. This combination is enthusiastic and courageous. It inspires hope and optimism. The new qualities associated with the Liver Family include East, Springtime, Green, Wind, Sour and Shouting.

            The eastern direction as an abstract concept does not invoke a quality, but when we realize that the sun rises in the East, we can attribute a meaningful quality to the direction. When we wake up in the morning, figuratively, we are facing East. The day lies ahead full of potential and our energy level is at its highest. The burst of energy that accompanies a night of wholesome sleep fills us with a sense of optimism and encouragement. The feeling of dawn coincides with the feeling of East.

            Spring invokes a similar feeling as dawn with respect to the seasons. In Spring, a new year full of possibilities dawns. The color Green is sprouting throughout the land. The Wind picks up. Sour is the taste that triggers alacrity. Bite into a lemon and you will experience the quality of dawn: Sour is analogous to morning and springtime at the level of taste. And shouting plays a similar role at the level of locution. If someone shouts at us, they invoke the quality of morning as we wake up and take notice.

            To enhance our understanding of Liver Qi we draw on the image of the Warrior General waking up on a bright spring morning. He is full of vigor and pep. His nails are strong as claws. He has taught ligaments and tendons. The sun is rising over the eastern horizon. It is windy and his eyes are tearing. The land is turning Green. He bites into a lemon and roars, “Good morning, I am awake!”

            The image of the  Warrior General waking up at dawn and shouting captures the essence of Liver Family Qi.     

[start exercise]

Exercise: Steaming the Liver Family

Part 1 - Taiji outside your body

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Create a Qi Cauldron.

3.     Ignite a mild Qi Fire.

4.     Become aware of the space outside your body.

5.     Invoke the energy of the Liver Family scenario: The Warrior General wakes up at dawn and shouts! Invoke the qualities of enthusiastic encouragement, Sunrise, Spring, Sour, Tears, Sinews, and Green. Draw the essence of Liver Family Qi into a large Green Taiji spinning around you like a gentle whirlwind.

6.     Inhale and draw the Green Taiji into your head through your Eyes. A Green Taiji is now spinning inside your head. Inhale and draw the Taiji to the top of your head. Exhale and chant Xu, shoooo…, as you direct the Green Taiji into the Qi Cauldron.

7.     Feel the essence of the Liver Family Qi swirling inside the Qi Cauldron.

8.     Begin steaming the Qi Water.

9.     Abide in the Primordial Cloud. When you are ready, disperse the cloud into Qi Rain.

Part 2 - The Spiritual Blessings

10.  Become aware of the Green Taiji spinning in the Qi Cauldron.

11.  Become aware of your Eyes. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Eyes. Your Eyes are rejuvenated and healed.

12.  Become aware of your Tears. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Tears. Your Tears are rejuvenated and healed.

13.  Become aware of your Ligaments and Tendons. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Ligaments and Tendons. Your Ligaments and Tendons are rejuvenated and healed.

14.  Become aware of the Nails on your hands and feet. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Nails. Your Nails are rejuvenated and healed.

15.  Become aware of your Liver. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Liver. Your Liver is rejuvenated and healed.

16.  Become aware of your Gallbladder. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Gallbladder. Your Gallbladder is rejuvenated and healed.

17.  Become aware of your Liver Family. Inhale the Green Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xu, shoooo…, and direct the spiritual blessing to your Liver Family. Your Liver Family is rejuvenated and healed.

Part 3 - Closing

18.  Dismantle the Qi Cauldron.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

Qi Steaming the Heart Family         

Heart Family vignette: [AW67] The Emperor standing on the balcony at Noon is cheered.     

The table below lists the extended members of the Heart Family.

Extended Members

Heart Family

Archetype

Discerning Emperor

Time of Day

Noon

Season

Summer

Taste

Bitter

Noise

Laughing

Weather

Hot

Sense organ

Mouth and lips

Body Fluid

Sweat

Tissue

Blood vessels

Expression

Complexion

Color

Red

            The Heart Family includes the Heart and the Small Intestine which are associated with the archetype of the Discerning Emperor or Empress who is noble and judicious. This combination inspires admiration and joy. The new qualities associated with the Heart Family include South, Summer, Red, Heat, Bitter, and Laughter.

            The southern direction corresponds to noontime when the sun is at its highest peak and shines brightest. Noontime symbolizes charisma and nobility. Noontime is the imperial hour of the day. Summer is analogous to noontime at the level of the year. Light peaks at noon in the summertime. The heat of summer warms our blood which is Red, the color of the Heart. The Bitter taste helps to clear imbalanced heat from the Heart and also helps us discern food that may be toxic and harmful. It helps the Tongue distinguish between foods that should be eaten from those that should be rejected.

            Our vignette depicts the Emperor stepping into his balcony at noon on a summer day as his admirers cheer him. This Emperor is not a dour faced monarch but a good natured bon-vivant who brings joy to the people he loves.

            The image of the Emperor waving warmly at the cheering crowd at Noon on a Summer Day captures the essence of Heart Family Qi. 

[start exercise]

Exercise: Steaming the Heart Family

Part 1 - Taiji outside your body

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Create a Qi Cauldron.

3.     Ignite a mild Qi Fire.

4.     Become aware of the space outside your body.

5.     Invoke the energy of the Heart Family scenario: The Emperor standing on the balcony at Noon is cheered. Invoke the qualities of wholehearted joy, South, Summer, Red, Heat, Blood Vessels, Bitter, and Laughter. Draw the essence of Heart Family Qi into a large Red Taiji spinning around you like a gentle whirlwind.

6.     Inhale and draw the Red Taiji into your head through your Tongue. A Red Taiji is now spinning inside your head. Inhale and draw the Taiji to the top of your head. Exhale and chant Ha, haaaaa…, as you direct the Red Taiji into the Qi Cauldron.

7.     Feel the essence of the Heart Family Qi swirling inside the Qi Cauldron.

8.     Begin steaming the Qi Water.

9.     Abide in the Primordial Cloud. When you are ready, disperse the cloud into Qi Rain.

Part 2 - The Spiritual Blessings

10.  Become aware of the Red Taiji in the Qi Cauldron.

11.  Become aware of your Tongue. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your Tongue. Your Tongue is rejuvenated and healed.

12.  Become aware of your Sweat. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your body temperature and Sweat. Your Tears body temperature and Sweat are rejuvenated and healed.

13.  Become aware of your Blood Vessels. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your Blood Vessels. Your Blood Vessels are rejuvenated and healed.

14.  Become aware of your Complexion. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your Complexion. Your Complexion is rejuvenated and healed.

15.  Become aware of your Heart. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your Heart. Your Heart is rejuvenated and healed.

16.  Become aware of your Small Intestine. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your Small Intestine. Your Small Intestine is rejuvenated and healed.

17.  Become aware of your Heart Family. Inhale the Red Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Ha, haaaaa…, and direct the spiritual blessing to your Heart Family. Your Heart Family is rejuvenated and healed.

Part 3 - Closing

18.  Dismantle the Qi Cauldron.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

Qi Steaming the Spleen Family

The table below lists the extended members of the Spleen Family.

Extended Members

Spleen Family

Archetype

Charming Communicator

Time of Day

Afternoon

Season

Indian summer

Taste

Sweet

Noise

Singing

Weather

Damp

Sense organ

Mouth and Lips

Body Fluid

Saliva

Tissue

Muscles and Flesh

Expression

Lips

Color

Yellow

Spleen Family Vignette [AW68] - A flirtatious stroll on a balmy Autumn afternoon.

            The Spleen Family includes the Spleen and the Stomach which are associated with the archetype of the Charming Communicator. This combination is clever and pleasant. It inspires wit and delight. The outer qualities associated with the Spleen Family include the Afternoon, Indian Summer, Yellow, Damp, Saliva, Sweet,

            If we wake up at 7:00 AM and go to bed around 10 PM, the middle of the day takes place at 2:30 PM. The pleasant energy of Afternoon resonates with the energy of the Spleen Family. In terms of the yearly cycle, Indian Summer, the pleasant window of time that takes place between late October and early November, when the leaves start turning Yellow, resonates with the Spleen and Stomach. The theme of pleasure, satisfaction, tantalizing dialogue, and movement resonate with Spleen Family Qi. Picture two people on a first date on a balmy October afternoon. They are having a delightful conversation. They are flirting and enchanted by the witty dialogue. The tone of their voices is lyrical and if you heard them from a distance you might think that they were Singing.

            The image of a flirtatious stroll on a balmy Autumn afternoon captures the essence of Spleen Family Qi. 

[start exercise]

Exercise: Steaming the Spleen Family

Part 1 - Taiji outside your body

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Create a Qi Cauldron.

3.     Ignite a mild Qi Fire.

4.     Become aware of the space outside your body.

5.     Invoke the energy of the Spleen Family scenario: A flirtatious stroll on a balmy Autumn afternoon. Invoke the qualities of Afternoon, Indian Summer, Yellow, Damp, Muscles and Flesh, Sweet, and Singing. Draw the essence of Spleen Family Qi into a large Yellow Taiji spinning around you like a gentle whirlwind.

6.     Inhale and draw the Yellow Taiji into your head through your Mouth and Lips. A Yellow Taiji is now spinning inside your head. Inhale and draw the Taiji to the top of your head. Exhale and chant Hu, whoooo…, as you direct the Yellow Taiji into the Qi Cauldron.

7.     Feel the essence of the Spleen Family Qi swirling inside the Qi Cauldron.

8.     Begin steaming the Qi Water.

9.     Abide in the Primordial Cloud. When you are ready, disperse the cloud into Qi Rain.

Part 2 - The Spiritual Blessings

10.  Become aware of the Yellow Taiji in the Qi Cauldron.

11.  Become aware of your Mouth and Lips. Inhale the Yellow Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Mouth and Lips. Your Mouth and Lips are rejuvenated and healed.

12.  Become aware of your Saliva. Inhale the YellowTaiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Saliva. Your Saliva is rejuvenated and healed.

13.  Become aware of your Muscles and Flesh. Inhale the Yellow Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Muscles and Flesh. Your Muscles and Flesh are rejuvenated and healed.

14.  Become aware of your Lips. Inhale the YellowTaiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Lips. Your Lips are rejuvenated and healed.

15.  Become aware of your Spleen. Inhale the Yellow Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Spleen. Your Spleen is rejuvenated and healed.

16.  Become aware of your Stomach. Inhale the Yellow Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Stomach. Your Stomach is rejuvenated and healed.

17.  Become aware of your Spleen Family. Inhale the Yellow Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Hu, whoooo…, and direct the spiritual blessing to your Spleen Family. Your Spleen Family is rejuvenated and healed.

Part 3 - Closing

18.  Dismantle the Qi Cauldron.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

Qi Steaming the Lung Family

The table below lists the extended members of the Lung Family.

Extended Members

Lung Family

Archetype

Trusted Soulmate

Time of Day

Sunset

Season

Autumn

Taste

Pungent

Noise

Crying

Weather

Dry

Sense organ

Nose

Body Fluid

Mucus

Tissue

Skin

Expression

Body hair

Color

White

Lung Family Qi image [AW69] - Soulmates holding hands at Sunset

            The Lung Family includes the Lungs and the Large Intestine which are associated with the archetype of the Trusted Soulmate. This combination is kind and honest. It inspires trust and intimacy. The outer qualities associated with the Lung Family include West, Sunset, White, Late Autumn, Dryness, Spiciness, and Crying.

            The western direction corresponds to Sunset when the sun dips over the western horizon. The day is about to end and evening is about to begin. This moment exemplifies the turning tides between day and night. The season that corresponds to sunset is late Autumn when the tide of the year is turning. Leaves have fallen and the branches are bare. The year is about to end and endings inspire sadness and nostalgia. In Chinese culture, the color white is associated with death and symbolizes sadness and loss. As the temperature makes a noticeable drop, we begin to feel the dry and penetrating chill. These qualities inspire an inward turn. Yin is waxing during this time. We become more introverted. We seek warmth and human contact. Spicy foods that raise our core temperature are also associated with Late Autumn.

            The image of Soulmates holding hands at Sunset captures the essence of Lung Family Qi.  

[start exercise]

Exercise: Steaming the Lung Family

Part 1 - Taiji outside your body

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Create a Qi Cauldron.

3.     Ignite a mild Qi Fire.

4.     Become aware of the space outside your body.

5.     Invoke the energy of the Lung Family scenario: Soulmates holding hands at Sunset. Invoke the qualities of Sunset, Late Autumn, White, Dry, Skin, Body Hair, Pungent, and Crying. Draw the essence of Lung Family Qi into a large White Taiji spinning around you like a gentle whirlwind.

6.     Inhale and draw the White Taiji into your head through your Nose. A White Taiji is now spinning inside your head. Inhale and draw the Taiji to the top of your head. Exhale and chant Si, szzzzz…, as you direct the White Taiji into the Qi Cauldron.

7.     Feel the essence of the Lung Family Qi swirling inside the Qi Cauldron.

8.     Begin steaming the Qi Water.

9.     Abide in the Primordial Cloud. When you are ready, disperse the cloud into Qi Rain.

Part 2 - The Spiritual Blessings

10.  Become aware of the White Taiji in the Qi Cauldron.

11.  Become aware of your Nose. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Nose. Your Nose is rejuvenated and healed.

12.  Become aware of your Mucus. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Mucus. Your Mucus is rejuvenated and healed.

13.  Become aware of your Skin. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Skin. Your Skin is rejuvenated and healed.

14.  Become aware of your Body Hair. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Body Hair. Your Body Hair is rejuvenated and healed.

15.  Become aware of your Lungs. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Lungs. Your Lungs are rejuvenated and healed.

16.  Become aware of your Large Intestine. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Large Intestine. Your Large Intestine is rejuvenated and healed.

17.  Become aware of your Lung Family. Inhale the White Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Si, szzzzz…, and direct the spiritual blessing to your Lung Family. Your Lung Family is rejuvenated and healed.

Part 3 - Closing

18.  Dismantle the Qi Cauldron.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

Qi Steaming the Kidney Family

The table below lists the extended members of the Kidney Family.

Extended Members

Kidney Family

Archetype

Tough Old Bird

Time of Day

Midnight

Season

Winter

Taste

Salty

Noise

Groaning

Weather

Cold

Sense organ

Ears

Body Fluid

Bone marrow

Tissue

Bones

Expression

Head hair

Color

Ocean Blue

Kidney Family Qi image - A Mystic meditating at Midnight in Winter

            The Kidney Family includes the Kidneys and the Urinary Bladder which are associated with the archetype of the Tough Old Bird. This combination is disciplined, resilient, and independent. It inspires persistence through adversity. The outer qualities associated with the Kidney Family include North, Midnight, Winter, Ocean Blue, Cold, Salty, and Groaning.

            North corresponds to the position of the sun at midnight when the sky is darkest. It is a time of silence and inwardness. It is a time of caution. Nature is invisible at night and the one place that we can retreat to at that time is the inner world of dreams and meditation. Winter is inhospitable and brutally cold. We encounter the harshness of the frigid air and Groan in response. Winter is brutal. We embody the archetype of the Tough Old Bird to overcome the adversity. Winter pressures us into becoming more resilient and disciplined. Without a steely will, we can’t survive the challenge of Winter and Midnight. Both can be frightening in their own way and both inspire caution. The color of the Kidneys is dark Ocean Blue. The taste associated with winter is Salty, like ocean water. Kidney time is associated with maximum Yin, when light is a distant memory, the doors to the imagination are open wide, and awareness withdraws most easily inwardly. 

            The image of a Mystic meditating at Midnight captures the essence of Kidney Family Qi.

[start exercise]

Exercise: Steaming the Kidney Family

Part 1 - Taiji outside your body

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Create a Qi Cauldron.

3.     Ignite a mild Qi Fire.

4.     Become aware of the space outside your body.

5.     Invoke the energy of the Kidney Family scenario: A Mystic meditating at Midnight. Invoke the qualities of Midnight, Winter, Ocean Blue, Cold, Bones, Bone Marrow, Salty, and Groaning. Draw the essence of Kidney Family Qi into a large Ocean Blue Taiji spinning around you like a gentle whirlwind.

6.     Inhale and draw the Ocean Blue Taiji into your head through your Ears. A Ocean Blue Taiji is now spinning inside your head. Inhale and draw the Taiji to the top of your head. Exhale and chant Chui, chuwee…, as you direct the Ocean Blue Taiji into the Qi Cauldron.

7.     Feel the essence of the Kidney Family Qi swirling inside the Qi Cauldron.

8.     Begin steaming the Qi Water.

9.     Abide in the Primordial Cloud. When you are ready, disperse the cloud into Qi Rain.

Part 2 - The Spiritual Blessings

10.  Become aware of the Ocean Blue Taiji in the Qi Cauldron.

11.  Become aware of your Ears. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Ears. Your Ears are rejuvenated and healed.

12.  Become aware of your Bone Marrow. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Bone Marrow. Your Mucus is rejuvenated and healed.

13.  Become aware of your Bones. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Bones. Your Bones are rejuvenated and healed.

14.  Become aware of your Head Hair. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Head Hair. Your Head Hair is rejuvenated and healed.

15.  Become aware of your Kidneys. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Kidneys. Your Kidneys are rejuvenated and healed.

16.  Become aware of your Urinary Bladder. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Urinary Bladder. Your Urinary Bladder is rejuvenated and healed.

17.  Become aware of your Kidney Family. Inhale the Ocean Blue Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Chui, chuwee…, and direct the spiritual blessing to your Kidney Family. Your Kidney Family is rejuvenated and healed.

Part 3 - Closing

18.  Dismantle the Qi Cauldron.

19.  Nourish your Qi. I am in Qi, Qi is in me. 

[end exercise]

Qi Steaming the Sanjiao Family

The table below lists the extended members of the Sanjiao Family.

Extended Members

Sanjiao Family

Archetype

Compassionate Mother

Time of Day

All Times

Season

All Seasons

Taste

All flavors

Noise

Harmonious sounds

Weather

All weather

Sense organ

Face

Body Fluid

Extracellular fluids

Tissue

All fascia

Expression

Overall demeanor

Color

Violet

Sanjiao Family Qi image - A Mother breastfeeding while humming a lullaby.

            The Sanjiao Family includes Sanjiao and the Pericardium which are associated with the archetype of the Compassionate Mother. This combination inspires harmony and a sense of unity. It inspires singleness of purpose and care. The outer qualities associated with the Sanjiao Family include All times of Day, All Seasons, All Weather, All harmonious Tastes and Sounds, Fascia, Extracellular fluids, and the color Violet. Imagine that you are at the center of the sun looking out at the entire solar system. There is no season and there is no time of day from that perspective. Sanjiao embraces wholeness and all perspectives. When we embrace wholeness by standing at the center, we notice that everything is in relationship to everything else. From space, you can see day and night simultaneously on the surface of the earth. You can see winter and summer simultaneously. All perspectives are unified.The ability unify and care for the whole captures the essence of the Sanjiao Family.                                

            The image of a Mother breastfeeding while humming a lullaby captures the essence of Sanjiao Family Qi.

[start exercise]

Exercise: Steaming the Sanjiao Family

Part 1 - Taiji outside your body

1.     Adopt Natural Sitting Posture and practice Taiji Breathing for three cycles or more until your mind is calm.

2.     Create a Qi Cauldron.

3.     Ignite a mild Qi Fire.

4.     Become aware of the space outside your body.

5.     Invoke the energy of the Sanjiao Family scenario: A Mother breastfeeding while humming a lullaby. Invoke the all the qualities of the Day and the Year, Violet, Cold, Fascia, Extracellular Fluids, All harmonious Tastes and Sounds, and Groaning. Draw the essence of Sanjiao Family Qi into a large Violet Taiji spinning around you like a gentle whirlwind.

6.     Inhale and draw the Violet Taiji into your head through your Face. A Violet Taiji is now spinning inside your head. Inhale and draw the Taiji to the top of your head. Exhale and chant Xi, sheeee…, as you direct the Violet Taiji into the Qi Cauldron.

7.     Feel the essence of the Sanjiao Family Qi swirling inside the Qi Cauldron.

8.     Begin steaming the Qi Water.

9.     Abide in the Primordial Cloud. When you are ready, disperse the cloud into Qi Rain.

Part 2 - The Spiritual Blessings

10.  Become aware of the Violet Taiji in the Qi Cauldron.

11.  Become aware of your Face. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to your Face. Your Face is rejuvenated and healed.

12.  Become aware of your Fascia. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to your Fascia. Your Fascia is rejuvenated and healed.

13.  Become aware of your Extracellular Fluids and lymphatic fluid. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to your Extracellular Fluids. Your Extracellular Fluids are rejuvenated and healed.

14.  Become aware of your Overall Expression. The way that you come off as human being. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to your Overall expression. Your Overall Expression is rejuvenated and healed.

15.  Become aware of Sanjiao, the tissues that hold your body parts together. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to , Sanjiao. Your Sanjiao are rejuvenated and healed.

16.  Become aware of your Pericardium. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to your Pericardium. Your Pericardium is rejuvenated and healed.

17.  Become aware of your Sanjiao Family. Inhale the Violet Taiji to Baihui. Feel Primordial Qi and Baihui Qi blend. Exhale, chant Xi, sheeee…, and direct the spiritual blessing to your Sanjiao Family. Your Sanjiao Family is rejuvenated and healed.

Part 3 - Closing

18.  Dismantle the Qi Cauldron.

19.  Nourish your Qi. I am in Qi, Qi is in me.

[end exercise]

The Heart, the Crown, Spirit, and Virtue

            Your body is a temple filled with hidden treasures. Your extended Organ Families, the Meridians and their Points, the Wuji Point, your Dantians, the Central Meridian, Baihui and Huiyin are some of the spiritual jewels that await your discovery. As you uncover these riches, the quality of your life improves. My Master Xiao Yao was a poor man. He didn’t own anything. And yet Xiao Yao was the wealthiest man I ever met. He reveled in the spiritual treasures that are hidden inside each one of us. The Way of Virtue is the most rewarding path a human being can pursue. Eventually, we all die. The temple that embodies us turns to dust. But our awareness continues on the journey towards Dao adorned in the spiritual jewels that we unearthed over our lifetime.

            As you develop proficiency with the Six Healing Sounds, the Twelve Meridian Empowerment, and Huo Lu Gong, you will become increasingly aware of the new energies arising in awareness forming positive feelings and thoughts. Your energy body will become adorned in spiritual jewels. You will aspire to blessing others, especially those who suffer and are unaware of their spiritual nature. You will emanate an aura of peace and your presence will transform chaos into creative order. As you embody the energies awakened by these practices, you will become a guiding light on the Way of Virtue and inspire others to discover to walk this path. In the name of whichever Supreme Ultimate that you may worship, in the name of the lineage that has blessed me with the knowledge that I share, in the name of my Master Xiao Yao, may Dao bless you with a healthy and virtuous life.   

            Below are the instructions to the final exercise, Huo Lu Gong.[AW70] 

Exercise: Huo Lu Gong

Part 1

1.     Create a Qi Cauldron.

2.     Create a mild Qi Fire.

Part 2

3.     Steam the Liver Family.

4.     Steam the Heart Family.

5.     Steam the Spleen Family.

6.     Steam the Lung Family.

7.     Steam the Kidney Family.

8.     Steam the Sanjiao Family.

Part 3

9.     Dismantle the Qi Cauldron

10.  Nourish your Qi. I am in Qi, Qi is in me.

Epilogue[AW71] : A Dream, Imagined

            I awaken in a golden meadow under a golden sky sitting crosslegged on plush grass. There are a handful of others, also seated and we are all wearing silken white tunics and white pants. We are facing a windblown bristlecone pine. The braided bark twists upon itself and the branches point upwards like gnarly digits. A man is sitting crosslegged at the foot of the tree. The space around him exudes a peaceful aura punctuated by his penetrating gaze. His hands are resting on his lap in meditative repose. He has a prominent forehead, long white bushy brows, and receding white hair that drapes over his shoulders. A fine white beard reaches down to the center of his chest. He is draped in a white tunic bordered by a golden fringe. His pupils sparkle as he makes eye contact with me. Crystal clarity is radiating from his eyes and the serenity of his smile is unmistakable. I feel at ease in this welcoming space. I feel at home in the presence of this sage.

            Far beyond this realm, yet intimately close, my physical body is asleep under a thick white comforter. The alarm clock on the night table reads 3:17 AM. A gray owl lands on the branch of a tree in my yard and flutters away. The night sky is clear and the planet Saturn is rising over the tree line as a silver crescent moon hovers overhead. The stars are shimmering as the blinking light of an airplane cutting east across the heavens readying for a transatlantic voyage. The passengers on the plane are mostly asleep but one them is awake and reflecting on the cryptic words his wife texted before takeoff.

            “Good news,” she wrote. “We’ll talk when you’re back home. Bon voyage.”

            At this same instant, it is morning in the European hamlet where this nameless traveler lives and his wife is on a tram. She opens her purse and glances at the test strip to make sure it is still indicating positive. Boy or girl she wonders and smiles? An elderly man with a downcast expression holding a bouquet of wildflowers is seated next to her. He is on his way to the hospital to visit his wife. She is not faring well and he ponders her fate. He gets off at the next stop. On the way to the hospital, he encounters an acquaintance from his University days. The two men exchange a few words, shake hands, and part ways.

            The acquaintance is holding brown paper back filled with bread crumbs. He walks towards a bench on the sidewalk and sits. He throws crumbs on the ground and cooing pigeons gather around him bobbing heads and pecking the ground. Now retired, he delights in feeding the birds. A young woman in a red jacket walks past the birds at a brisk pace. She crosses the street and walks down another on her way to work. As she walks by the bookstore that sells used books she stops abruptly. She is in a hurry but her curiosity beckons her inside. She peruses the aisles randomly. She picks a slim yellow jacket that catches her attention. It is titled The Dao De Jing. She flips the book open to the first chapter and reads.

“The Dao that can be named is not the absolute Dao. The name that can be spoken is not the name of the eternal. The unmanifest eternal Dao is the origin of Heaven and Earth. Manifest, it becomes the mother of all things. Those free from attachments can attain a vision of the unmanifest. Those who cling to attachments only perceive the outer form. To those who understand, the manifest and unmanifest are essentially one reality that differs only in name. This unity is the incomprehensible mystery that envelops existence.”  [AW72] 

            As she attempts to grasp the meaning of those words, I am in the presence of their author who is seated by the bristlecone tree in a golden meadow under a golden sky.

            “Hello, dear friends, I am Laozi and welcome to the Heavenly Meadow. This peaceful abode is a place of unlearning.” Laozi picks up a white cup and pours tea into it. Steam wafts from the rim and he takes a sip. “Ahhh, delicious.”

            “May our time together empty your cups,” he says as he pours the tea on the ground. “Some of you are asleep and one of you is deceased. Who is it that dreams across life and death, I wonder? Who is dreaming the world? Who is dreaming you? Those who abide in Dao, know the unknowable truth. They have poured the tea from the cup of their head. Emptiness is the dreamer of all dreams. How could it be otherwise?

            “The invisible hand of Dao has brought us together and each one of you is here for a reason, whether or not you know it.” Laozi directs his gaze at a pale faced man with a thick unkempt mustache and blue eyes. “You over here, sir, kindly introduce yourself.”

            “My name is Clay and I lived in Iowa my entire life until I died. I guess I’m the dead guy in the group.”

            “How can you be so sure that you are dead and not dreaming” Laozi asks as his eyes widen and his brows lifts.

            “I’m pretty sure that I’m dead, but now that you mention it, maybe I’m dreaming that I’m dead,” Clay replies.

            “Rest assured Clay, you’re no longer alive. Tell us, dear friend, were the mysteries of existence revealed to you when you died?”

            “Not really, sir. I kind just woke up here.”

            “Did you become enlightened when you died?”

            “No sir, I’m just about the same old Clay that I was, but maybe a little smarter on account of listening to folks like you lecture on these subjects.”

            “What brings you to Heavenly Meadow?” Laozi asks.

            “Some of my friends were discussing your book. They were quoting it and they were rambling on about this Dao thing and it sounded like good stuff, but I didn’t really understand it. They struggled to make me understand. One of them advised that I should spend some time with you and here I am,” Clay said.

            “And what is your name?” Laozi asks a young man with a bright smile under a mop of disheveled hair

            “Tommy. And I read your book the Dao De Jing twice and it’s really cool. I’m not sure I totally get the Dao either. And I’m definitely asleep because I fell asleep reading it. And I would say that the Dao is something we can’t see with our eyes. And it has no name. So it’s a mystery.”

            Laozi strokes his beard. “Thank you, Tommy. And Madame, what is your name?” Laozi asks a black woman with a sizable tuft of braided hair knotted on her head.

            “My name is Hadiza, mister Laozi,” she replies.

            “And where are you from, Hadiza?”

            “ My body is currently asleep in my room in Stone Town on the island of Zanzibar off the coast of Tanzania, in Africa. I also fell asleep reading your book.”

            “And Hadiza, in your opinion, what is Dao?”

            “I was thinking about that very question when I dozed off. I am religious woman and I believe in God. Dao sounds a lot like God but without the personality. In the Koran there are many stories about God. In the Bible there are many stories about God. In your book, Dao has no stories. There are no prophets. The Dao is nameless and invisible. I imagine that the Dao is hard to worship. How can you pray to something that is so elusive and unlike a human being. How do you worship such a God?”

            “Would it be easier for you to worship Dao if Dao was merciful and compassionate?” Laozi asks.

            “Yes, of course. Those are the qualities of God. We seek the blessing of God. Especially when we are suffering and humbled by life. People become religious when they are most desperate. That is when we pray deepest. But how can one pray to this Dao? This was my question while I was falling asleep.”

            “What about you, sir. What is your name?” Laozi asks a rotund man with a helmet of short black hair cropped around a pair of small ears

            “My name is Marty. I live in Queens, New York. I manage a car dealership. I get my customers the best deal on the finest cars. My wife nags me about you all the time. She worships you and tells me to read your book. She bought me a copy for my birthday but I’m not interested in books. I like sports. I like the thrill of my teams winning. The Yankees, the Jets, Knicks, the Rangers. Nothing is better than winning. So her birthday comes and I ask her what she wants. She says she wants us to read a chapter out loud together before bed for a week. And I agreed just to shut her up. So we read a chapter tonight and I got to be honest, I’m not interested like I said, so I don’t know what I’m doing here.”

            “If you’re here, it’s because you are interested,” Laozi replies.

            “Maybe I was a little curious about one thing. People at work, they don’t like me too much. They say I’m a little rough around the edges. But I like it that way. I push them to produce. Money, money, money, makes the world go round. If I scare them a little here and there, it’s because they’re slacking off. And sometimes, you just have to keep people on guard, you know what I mean? My father taught me that it’s a concrete jungle out there, so I might as well be the apex predator at the top of the food chain. The king of the mountain. I never understood this business of being meek and inhering the earth. It sounds like a marketing scheme to attract suckers and get them to give you their money. But you wrote something about water being stronger than everything and that got me thinking. Because I would have thought that I’d rather be the mountain than the water. So maybe that’s why I woke up here.” Marty says.

            “I’m very very interested in everything you have to say,” a woman blurts out. She has brown hair and black rimmed glasses that enlarge her eyes. Exaggerated hand gestures accompany her speeding voice. “I’ve always been attracted to Daoism and I even have a tattoo of a Yin and Yang symbol on my spine where I can’t see it unless I look in the mirror. And I think that’s what the Dao is like. It’s there all the time but it can’t be seen unless you look for it where it can’t be seen.”

            “What is your name,” Laozi asks.

            “My name is Miranda and I’m sleeping in Kalamazoo. I’m so excited to be here.”

            “What is your profession, Miranda?”

            “I am a librarian. I like to read a lot. I read three book a week, sometimes more. I love a good story. Fantasy, science fiction. I especially enjoy reading books about ancient religions and magic. I came cross your book a long time ago. I don’t remember how long ago. I must have been in my twenties. I still have the book on my bookshelf and I pulled it out earlier this evening and I read a few pages and I still love it as much as I did the first time I read it. It’s so mysterious and deep.”

            “And you sir, what is your name?” Laozi 

            “My name is Professor Fogarty, sir. I am a philosophy professor.” The Professor clears his voice and adds, “I teach classical Chinese and my class is currently reading your book. My interest in your work is academic. Earlier this evening I was grading essays. The topic of the essay was, coincidently, ‘What is the Dao?’ and one student handed in a blank sheet of paper and I spent the evening deliberating whether to grade her an ‘F’ or an ‘A.’ I fell asleep wondering, what you would do? I suppose I woke up here for that reason.”

            “I would give her an ‘A+’” Tommy says.

            “She deserves an ‘F’,” Marty replies. “She’s just being a bit too clever and a lot too lazy.”

            “What is your name?” Laozi asks a petite woman with blonde bangs covering her forehead and partially overhanging her blue eyes.

            “My name is Astrid and I’m in New York City for a weekend workshop about Daoist meditation. It starts in a few hours and I am very excited. I practice yoga and meditate every day. I have always been curious about Daoist practices and I fell asleep wondering about you.”

            “Astrid, what does Dao mean to you?”

            “I think it means everything that’s good. Like love, and charity, and wisdom, and longevity. It’s about becoming positive and healthy. It’s about getting rid of everything bad and negative. It’s the ultimate in chill. That’s what I think. But what do I know. See, I’m emptying my cup. I would love to hear what you have to say, Laozi.”

            Laozi nods and closes his eyes. His presence withdraws and his composure returns as his lids reopen. “The relative world is defined by opposition. Beauty defines ugly. Good defines evil. Easy defines difficult. Low defines high. Before defines after. The world is a circle of oppositions in relationship to each other like the spokes of a wheel. The spokes unite at the hub of a wheel. The emptiness on which they center allows the carriage wheel to be of use. The emptiness of the wheel defines the usefulness of the wheel. Glass is molded into a vessel. The emptiness of the glass defines its usefulness. The emptiness between the walls define the usefulness of a room. The emptiness between notes defines the music. Without emptiness, can there be anything? Without formlessness, can there be form? This emptiness lies at the center of all things. This emptiness presided before heaven and earth. This emptiness is the non-being at the heart of being. This emptiness is beyond measure, immutable, all pervading, inexhaustible, and nameless. Ask me to name it, I name it Dao — the Way.”

            “And what is your name?” Laozi asks a woman with a brown pony tail and a rosy complexion.

            “My name is Sofia and I am a park ranger in Colorado. I have always loved nature and I made a rewarding career out of doing what I can to keeping our parks safe, as well as the animals who live in the park, and the people who visit. A few years ago I overheard some people speaking at a coffee shop about your book and the importance that you place on human nature aligning with nature. I bought a copy and read it. I was intrigued. I was particularly drawn to the idea that human beings embody the mystery of their own existence and that this mystery can be understood by going deep within.

            “I found some practical books on Daoist meditation and began to practice at home. I couldn’t believe it when I actually felt energy moving inside of me. I felt like an explorer who discovers a new continent. How come this knowledge isn’t part of the public domain? Why aren’t these practices taught to teenagers? These simple meditations were so deeply healing. I tracked down a teacher and I was lucky to find someone who lives a few towns over. I began to practice with him and his group and my practice became deeper and more meaningful. The more I meditated, the more I wanted to meditate. I became a happier and more serene version of myself.

            “And then, one day, everything changed. I was practicing an exercise that involved spinning energies in the area behind my navel, and all of a sudden, something deep inside me clicked and a doorway opened up. I experienced a new kind of energy flowing into me. This energy covered me like cloud. And inside this cloud, I felt so peaceful. I opened my eyes and the room to make sure the room was still there. I saw my teacher and the other students meditating and I closed my eyes and returned to the cloud. I felt peacefulness that I had never experienced before. I felt so serene. It was perfection and my mind stopped moving. I was perfectly at peace. I experienced stillness. I didn’t want to move. I could have stayed in that place forever.

            “A few days passed and I began to notice that my body was transforming. My body lost its usual feeling of heaviness and physicality. I became a body of energy and light. My muscles, blood, and bones were still there but they were permeated by a spaciousness that went on forever in all directions. If I brought my attention to the center of my head, I would lose myself in the spaciousness that opened up. Meditation has become effortless. The experience of my own being is deepening and every day has become a blessing. I am so happy to be alive and I am grateful for every moment of every day. I fell asleep this evening wanting to thank you. I guess that is the reason I am here.”

            “You are welcome, my dear child.”

            “Wow that is so cool. It makes me want to wake up and start practicing right away,” Tommy says. “Laozi, do you think that everyone can learn to meditate and feel that way?”

            “Follow the Way of Virtue. This path leads back to the origin of your being. Follow the Dao of Virtue and you will attain perfect peace. Dao is open to all, Tommy.”

            “Thanks. Laozi, I promise you that I will!” Tommy exclaims.

            “And you sir, what is your name?” Laozi asks me.

            Though I am eager to speak, the golden sky of Heavenly Meadow flickers and Laozi’s face grows faint. Before I can speak a word, the Golden Meadow of Laozi is vanishing. The last thing I see are his eyes as I feel the mattress moving under me and I hear a stretch and yawn.

            “Good morning, Robert,” my wife Dongmei says.

            “Good morning,” I reply.

            She draws the curtain and light streams in.

            “Oh, look at this. It’s a beautiful day,” Dongmei says. “Did you sleep well?”

            “I had an unusual dream,” I reply.

            “Tell me about it at breakfast. I’m pretty hungry.”

            “Sure.”

            “Why don’t we go for a walk after our morning meditation?”

            “Good idea,” I reply wondering what they are discussing in Heavenly Meadow, hoping to return sometime soon.

 [AW1]Avoid all caps throughout the manuscript.

 [AW2]This is how I see the title appearing in our system. Correct?

 [AW3]Add Table of Contents

I’ve included an example here that also includes thoughts on possibly breaking the book into two parts to more clearly show the delineation of the material’s progression and those vital practices in chapters 5-7. 

 [AW4]Change this to “Introduction”?

 [AW5]All men?

 [AW6]When you’re referring to the book title make sure to italicize. Watch for this throughout.

 [AW7]Try not to start chapters with a subhead. Either cut the first subhead or include introductory text ahead of it, so that the chapter title and first subhead aren’t stacked This introduction felt like it needed a bit more of a lead-in, so I offered an example of what that might look like. You’ll see here I’ve removed the one you had at the start and offered an example of additionals throughout the rest of the chapter, to help break things up and map out the discussion.

 [AW8]Italicize book titles.

 [AW9]Instead of continuing to call back to your previous book’s title, it’s more effective to directly state what the topic of this content is going to be about. To reflect that, I’ve adjusted the subhead here.

 [AW10]Remove sample images from the manuscript. Instead, include a figure callout as a placeholder. The sample images as you have them in the art log are great.

 [AW11]I think it would be nice to label these on the image. I’ve added an example on the art log. See what you think. If you agree, we can add a note to the art log instructions for the design team to add these labels in during production.

 [AW12]I think you were missing a word here.

 [AW13]For all exercises, include a consistent label like this. You could change this to Practice, or whatever word you prefer, but choose something that you keep consistent throughout, so that they are easy to spot. . . As I continued reading, I realized you had this header later. Great! It fits better placed here though, so that it comes right at the start of the guidance on sitting posture. This comes up in other areas as well. I’ll continue to show placement recommendations for these subheads.

 [AW14]Cut. I don’t see that you teach these two practices in the book. Because of this, the mention is not directly helpful for the reader in this moment of reading the book. Try to keep this book self-contained, so that the reader feels like they have everything they need within these pages. If you want to retain mention of this practice here, add in these two practices somewhere (In this chapter? In an end appendix?)

 [AW15]What is this? Clarify for the reader.

 [AW16]Please add a chapter conclusion.

 [AW17]Cut subhead or move it after some chapter introductory text. This seems like a more informative/effective title for this chapter. Are you open to adjusting it? Maybe “Chapter 2: The Mystery of Being” or “Chapter 2: The Mystery of Being – From Zero to Ten Thousand”. This more immediately tells the reader what the topic is about.

 [AW18]I found this part challenging to read. It’s nicely written, but for sensitive readers, this may be really hard to get through. Can you adjust to step back a bit and instead of giving the point-by-point action, give a general summary instead?

 [AW19]Adding a subhead here helps to break up the discussion and clarify the slight shift in focus.

 [AW20]Watch for this type of detail in the other exercises throughout the book. It will be helpful for readers to have the reminder of where to find this particular instruction called out right within your explanation here. I haven’t called any others out like this in the rest of the book, so make sure to look for them and adjust.

 [AW21]Do you mean to repeat the exercise from chapter 1? Clarify so it’s clear for readers. If that’s your intention, I recommend adding page number callouts so it’s really easy for them to jump back to that guidance. I’ve offered a couple of examples there to show what I mean. Watch for this type of thing throughout.

 [AW22]This shift in discussion needed a subhead to clarify for the reader where we’re headed. This also serves as an umbrella header that encompasses those that follow: Wuji, Greater Duality, Lesser Duality, Ten Thousand Things and Dao

 [AW23]Can the material in these following sections be shortened a bit? Review the sections on Wuji, Greater Duality, Lesser Duality, Ten Thousand Things and Dao and see if there are opportunities to trim things down.

 [AW24]It helps to list them out directly here, before we dive into each individual section, so that readers have a view of the forest before looking at each individual tree.

 [AW25]Adding the numbers to these subheads helps emphasize the focus and also the chapter title/theme. You could put the number before or after, so for example, here it could instead be “Wuji – One”

 [AW26]Primary subheads are bold, secondary are bold italics, For a third tier, please format like this.

 [AW27]This feels very loaded. Many instances where this type of thing happens may be situations of trauma, abuse, self-preservation in the face of immense challenge, etc. This doesn’t excuse it, but I think many readers may be left with the same feeling I’m having here, that this example feels over-simplified, that someone abandoning a child in a dumpster is probably more likely to also be feeling helpless or a victim of something else larger going on, than just wanting to go party. Can you give a different example in its place? 

 [AW28]I’ve adjusted the format here to match the previous Dao De Jing epigraphs.Okay? Also, you say “chapter” in the other entries. Should this say chapter instead of verse?

 [AW29]Please cite. Is this in the public domain? If not, permission will be needed for use of a poem from whoever holds the copyright (likely the publisher).

 [AW30]You say 4 steps, but have a list of 6 items below. Adjust. 

 [AW31]Cut or add into the chapter title. Example: “Chapter 3: Taiji in Daily Life – The Voices of Mind”

 [AW32]Do you mean in this chapter? If so, adjust.

 [AW33]It’s nice to have introductory text after the exercise subhead, before the steps are listed out. For this reason I’ve moved this portion of text here. You’ll see the same in other places when it feels more fitting placement.

 [AW34]Break up this section with some lower level subheads to help map out the key topics of discussion. Otherwise this can start to feel quite long. Breaking it up in this way will be helpful to keep the reader cued to the key topics of focus.

 [AW35]This example already appeared earlier, so I cut it here to avoid repetition.

 [AW36]Can you add some introductory text before diving into the steps? Even just a sentence or two would be enough, just to lead into it. Watch for this throughout and adjust other exercises to include a brief intro.

 [AW37]Break section up with lower level subheads.

 [AW38]Adjust throughout so that this isn’t a single word. If you want, you could hyphenate it.

 [AW39]How can we know that a cow doesn’t also mourn the loss for the rest of its life?

 [AW40]Cut, merge into chapter title, or move. I think it’s helpful to include this within the chapter title. 

 [AW41]I was through most of the chapter before I really understood the connection between various elements here. I’ve offered some example of adjustment to help clarify key points and eliminate confusion for readers. Some of this involves bulleting to help visually group certain info and help things stand out. Another adjustment is grouping discussion of the practices together in one location, and things were kind of split apart and it made it sounds like we would be doing practice within this chapter. 

 [AW42]You just called out these practices 9 pages earlier. Is the repetition needed? Merge the discussion?

 [AW43]Break this section up with lower level subheads. It feels like at least one or two distinct topical areas could be called out in that way.

 [AW44]This could be triggering of feel shaming/judgmental for those who have made the difficult decision to place their parents in a nursing home. Adjust?

 [AW45]You mainly focus on discussing the gallbladder and lung and I’m not sure why. Is there a reason you don’t go into all of the items from the six organ families? Is it just that you want to demonstrate an example here, and not all? If so, clarify that at the start here somehow.

 [AW46]I think it would be beneficial to explain this in the book introduction as well.

 [AW47]Should this say “to shape”?

 [AW48]I don’t understand what this means. Adjust for clarification.

 [AW49]Can you give an example of an instance where you might not be in a position to do Wogu? I’m not sure when that might be an issue. It might be helpful to explain.

 [AW50]It seems like this practice and the one before it could be merged as a single practice. If you agree, please adjust. If not, disregard this note.

 [AW51]Move this subhead into the title or delete it.

 [AW52]It can be somewhat jarring when you tell readers they are doing something that they may not actually be doing. Consider adding in clarifiers, such as “imagine you are” or something along those lines.

 [AW53]Is this what you meant? Singular instead of plural?

 [AW54]Correct? If so, it’s good to let them know here, so they don’t wonder when it will finally come up.

 [AW55]Later you have this as one word. Should it be one or two?

 [AW56]This was a bit confusing. The title needed simplifying. Is this accurate?

 [AW57]I think previously you italicized this phrase.

 [AW58]Cut, move, or merge into chapter title (I think most of these work best as part of the chapter title, see the example table of contents at the start of the manuscript to see what I mean).

 [AW59]Allow your what? I think you’re missing something here.

 [AW60]You experience what?

 [AW61]Add in the sound here just as a reminder in case they’ve forgotten.

 [AW62]You had “Chu” here. Shouldn’t this be “Xu”? If I have that correct, add in Shoooo…

 [AW63]You had “Chu” here. Shouldn’t this be “Xu”? If I have that correct, add in Shoooo…

 [AW64]I’m not sure what this 104 is here for. Cut?

 [AW65]This was repetitive, since you say the same phrase twice. Isn’t needed the second time.

 [AW66]Adding “Overview” to these steps helps set it apart from the “part” headers. Otherwise it gets a bit confusing jumping between steps and parts. This clarifies that we’re currently going over the summary, before we dive into the parts of the exercise.

 [AW67]I think the flow might work better if you move the vignette’s before the tables throughout this section. It helps it stand out from the rest of the text this way. See what you think. If you don’t agree you can reject this move.

 [AW68]Should this say “vignette” to match the other similar lines like this?

 [AW69]Format these lines consistently. Is it family image? Or is it vignette?

 [AW70]There’s been so much build up to this point, it feels like this exercise needs more introduction before dicing into it. Can you add at least a line or two of introduction after the exercise subhead?

 [AW71]This epilogue is lovely, but we also need a conclusion to the book, that leads the reader out of the instruction and material they just concluded. Otherwise it feels abrupt. If you don’t add in a book conclusion that stands alone, make to include on to the end of the last chapter that winds things down, reminds readers of the journey they’ve been on and the things they’ve covered and learned throughout this book, and where they are now headed as they continue on. 

 [AW72]Should this have a citation? If this came from a certain translation, please include a citation here for it.