QMDJ LEVEL 1
Brief History of QMDJ
Lineage and why Yao Chen is different YIN AND YANG Plate Differentiation Year Plate
Month Plate Day Plate
Brief Explanation of 10 000 years Calendar 24 Solar Jie Qi
Components of Qi Men Building QMDJ Plates Star Arrangements God Arrangements
Understanding Earth & Heaven Plate Combination
Explanation of Various Method in real life situation like legal, etc Meaning of Gates,Stars, Gods within QMDJ Plate
Secret of QMDJ – Using Various Structures Separation of Structures into Good and Bad Usage of YEAR, MONTH, DAY and TIME PLATE
QMDJ LEVEL 2
BaZi essentials in QMDJ
XKDG Date Selection and Integrating with QMDJ Basic Components of 5 Prosperity Method Basic Day Selection
What is required
Door Position and Sitting
Different Stems for Different Events
BaZi, Feng Shui and QMDJ knowing when to do what Advanced Oracle Multiple Palace Checking Using QMDJ How to Increase Destiny ‘Da Qi Chao Ming’ Method When to use How often When is it best
http://www.geomancy.net/resources/theories/fs-imenu.htm
http://www.fengshuitips.co.uk/how_to_take_a_compass_reading.htm
http://9starki-4pillarsbazi-fengshui-heluo.com/9-ki-stars-on-the-reversed-luo-shu-axis-part-three/
http://www.andynicolaastrology.com/Luo%20Shu/Working%20with%20the
%2081%20segment%20luo%20shu.html
http://www.hiakz.com/loshu.asp
En Feng Shui Clásico, existen dos patrones de energía conocidos como He Tu y Luo Shu; éstos 2 diagramas nos permiten entender el origen de los elementos y la influencia del factor Tiempo sobre el Qi o energía.
HE TU
Muchas de las observaciones acerca de la Naturaleza, tuvieron su origen en el estudio minucioso del He Tu. El He Tu representa el primer arreglo de energías, el balance o armonía perfecta del Yin y el Yang. Es la base del Sistema San He 三合 o Escuela de las Formas y del Paisaje y del Pakua del Cielo Anterior.
Los puntos blancos y negros en cada línea de los mapas representan los números del 1 al 9 que también son las 9 Estrellas del Feng Shui.
En el He Tu se observan dos lineas de puntos en cada uno de los 4 lados. La lineas inferiores contienen 1 punto blanco y 6 negros. Las líneas de arriba 2 puntos negros y 7 blancos. Los números 3 y 8 están en la izquierda. Los números 4 y 9 están en la derecha. En el centro hay 15 puntos -5 y
10-El He Tu no involucraba direcciones geográficas por que para su aparición, no existía la brújula; los sabios chinos solo sabían que el calor provenía de la parte de arriba de su región y que hacia la parte de abajo, tenían el frío; a la izquierda la vegetación era muy abundante y a la derecha tenían grandes montañas
rocosas. Basados en esto, establecieron que arriba era Fuego, abajo era Agua, a la izquierda Madera y a la derecha el Metal, involucrando así los 5 Elementos en el He Tu; la Tierra está en el centro.
De su análisis nacen las 5 fases de la energía (elementos) y su ubicación.
Los números 2 y 7 forman una combinación celestial de FUEGO y su dirección es el SUR. Los Números 1 y 6 forman una combinación celestial de AGUA y su dirección es el NORTE. Los números 3 y 8 forman una combinación celestial de MADERA y su dirección es el ESTE. Los números 4 y 9 forman una combinación celestial de METAL y su dirección es el OESTE. Los números 5 y 10 forman una combinación celestial de TIERRA y su ubicación es el CENTRO.
Es importante destacar que en éste diagrama no hay cambio, por lo que es estático y el factor Tiempo está ausente. De forma contraria al He Tu, el Luo Shu muestra el Universo en un constante cambio debido a la intervención del factor Tiempo. Representa las energías actuando a través de los ciclos del tiempo, la naturaleza dinámica del Yin y el Yang. Es la base del Xuan Kong y del Pakua del Cielo Posterior.
LUO SHU
Origen del Luo Shu
Muchos siglos después, una leyenda atribuye el origen del Luo Shu o segundo mapa, a una tortuga emergiendo del río amarillo con una serie de puntos blancos y negros en su caparazón. Un viejo sabio llamado Xia Yu, interpretó las marcas y las plasmó en una cuadrícula de 3x3 conocida como Cuadrado Mágico.
Posteriormente el Rey Wen Wang durante la Dinastía Chou, reordenó el Pakua Anterior según el patrón del Luo Shu, incorporando los trigramas, las direcciones y los movimientos estacionales del tiempo, dando origen al Pakua del Cielo Posterior.
El Luo Shu involucra las 8 direcciones, el factor tiempo y la interacción del Qi a través del mismo. Es la base fundamental del aspecto predictivo del Xuan Kong, el BaZhai, el Zibai y cualquier técnica de Feng Shui interior.
El desplazamiento de las 9 Estrellas a través de los 9 Palacios de la cuadricula, se conoce como Senda del Luo Shu; es el flujo del Qi en cualquier edificación y el movimiento de los 5 Elementos.
Los números pares e impares están ubicados en forma alternada; los 5 números impares forman una cruz pasando por el Centro y de ésta forma marcan la ubicación de los 4 Puntos Cardinales; los números pares están ubicados en las esquinas del diagrama donde se ubican los 4 Sub-puntos Cardinales.
Es interesante observar que si sumamos los casilleros ya sea en forma horizontal, vertical o diagonal, el resultado siempre será 15. ¿Qué significado tiene esto?...15 son los días que dura cada uno de los 24 ciclos del Año Solar Chino!
Cada edificación puede ser sectorizada para evaluar los 9 Palacios del Luo Shu y, en un análisis simple, determinar su potencial para apoyar el aspecto Riqueza, Pareja, Crecimiento, Fama, Protección y Conocimiento.
La situación ideal en cualquier edificación es que TODOS los palacios estén presentes; de esta manera se garantiza la existencia de los 8 Trigramas y, lo más importante, un armónico flujo del Qi.
El flujo del Qi en el Luo Shu
La Senda del Luo Shu nos dice que el Qi fluye del centro hacia el NO, luego pasa al Oeste, sigue hacia el NE, se mueve al Sur, al Norte, al SO, Este y SE. Cuando una edificación tiene un sector perdido por irregularidad en el diseño, significa que el flujo del Qi se interrumpe y lo más importante, la edificación pierde capacidad para apoyar el aspecto involucrado que puede ser Riqueza, Crecimiento, Pareja, etc.
Cualquier evaluación de Feng Shui de interiores pasa por revisar minuciosamente los 9 Palacios del Luo Shu, su presencia, que los afecta, como se mueve el Qi entre ellos.
Evaluar el Feng Shui interno es mucho más que revisar combinaciones de estrellas; de hecho si los palacios están afectados por formas externas negativas las combinaciones favorables solo serán adornos inútiles.
Fuentes:
http://fengshuiclasicobuenosaires.blogspot.com/2010/04/he-tu-y-luo-shu.html http://habitatfengshui.com/Art_He_Tu_Feng_Shui.htm
Para los antiguos chinos, el viento y el agua eran temas de importancia trascendental. ( el feng y el shui).
Con los vientos suaves se recogían buenas cosechas, y el ganado estaba saludable. Los arroyos y rios proporcionaban alimentos y aseguraban la supervivencia de un
asentamiento humano ante la sequía.
Los vientos fuertes destruyen las cosechas, las aguas estancadas producen
enfermedades, y las aguas bravas no son buena fuente de alimentos. Las nubes, agua, viento, sol, lluvia eran para los chinos fundamentales energias del Cielo y de la Tierra. La energía que se mueve armonicamente es nutritiva. La energía estancada es destructiva, la que se precipita es maligna.
Las antiguas tribus chinas eran dirijidas por Chamanes que conocían las costumbres del viento y del agua.
También poseían poder sobre los elementos. Uno de estos reyes chamanes fue Fu Hsi, al que se le consideraba patrón de las Artes Adivinatorias de china, también era entendido en las costumbres de los animales. Tenía dominio del reino animal. Fue el descubridor de lo que en Feng Shui llamamos HoTu o
PA-K´UA del cielo anterior. Comprender el HO-TU, es comprender la naturaleza
subyacente del Universo y de la Humanidad. Otro de estos reyes chamanes fué Yü, quien se había formado como chamán y el cielo lo designó para que fuera jefe de su pueblo. Se dice que YÜ recibió el libro del Poder sobre las aguas de la mano de un inmortal. Una vez vió salir del agua una tortuga en cuyo caparazón había una figura, la cual mas tarde sería llamada LO-SHU, la figura del río LO y es el prototipo del PA-K´UA del cielo posterior.
YÜ fundó la dinastía HSIA y sus descendientes reinaron durante más de 400 años.
(el pa-k´ua del cielo anterior del Ho-t´u describe el orden ideal de las cosas, la realidad subyacente y permanente)
(el pa-k´ua del cielo posterior del LO-SHU se utiliza para predecir los fenómenos del flujo y del cambio)
http://sygz2012.blogspot.com/2012/03/diagrammatic-representation-of-he-tu.html Dayan (50), Yi Jing/I Ching (64), He Tu, Luo Shu Kundalini Yoga (Six Chakras) and Candali Yoga (Four
Chakras)
Shuang Yan Guan Zhu
「Divination methods are mostly based on the calendar. The process of divination involves calculating the interactions among nature, earth and hman beings, as well as the cycles of seasons and the use of the number fifty - the number of Da Yan (大衍之數). As the means to predict all phenomena in the universe.」(Taiwanpedia.culture.tw/en/content?ID=2060)
Ji Ci Shang Zhuan (系辭上傳) says :
「There are 50 numbers in Dyan, but the use is only 49」. The origin of the number 50 is unkonwn. Perhaps, it is due to the burying of books and burying of scholars by Emperor Qin. (秦始皇)
Burning of books and burying of scholars (焚書坑儒) is a phrase that refers to historical
accounts of a policy and a sequence of events in the Qin Dynasty of ancient China, between the period of 213 and 210 B.C. During these events, the Qin Emperor slaughtered hundreds of scholars and burned innumerable copies of books. (En.wikipedia.org/wiki/burning_of_books_and_burying_of_scholars)
In the book 《He Luo Jing Yun》(河洛精蘊), it mentions 10 explanations for the origin of fifty numbers of Dayan. There are two reasonable explanations:
1. The sum of He Tu (河圖)(55) and Luo Shu (洛書)(45), and divided by 2 will be the number 50.
50 Chinese Vowels and Dan Yan Table 1
50 Chinese Vowels and Da Yan Table 1
In above, the former relates to human body and the later connects to human voice. It is interesting to know that Sanskrit language has 16 vowels and 34 consonants (total 50 letters). According to Arthur Avalon, in Kundalini yoga, each chakra has different number of petals. There are six chakras inside the body from Muladhara to Ajna. The total number of petals in the six chakras are 50. Each petal
represents a specific sabda. There are 50 sabda. Each sabda corresponds to a letter alphabet in the Sanskrit language. (Table 2)
Arthur Avalon - The Serpent Power Total 50 petals and 50 alphabet sound (Sabda)
Table 2
Previously, we use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be represented by the frontal plane. The He Tu (Dragon Horse) can be presented by the sagittal plane. In Yoga, the six chakras, and each chakra can be presented by transverse plane. All three related to the human body. (Figure 1)
Figure 1
From the above, He Tu, Luo Shu, Dayan and the seven chakra in yoga are all related. The petals of each chakra can be related to the body, especially the nervous system. (Figure 2)
Conceptual Illustration by Thomas Chan Figure 2
The following discussion relates the 50 petals in yoga to the body systems:
1. Muladhara – it has 4 petals. Each petal has spiral property of Prana. It comprises sacral plexus and 3
abdominal cavities (San Jiao). *Note: In Dayan (50-1=49), the 1 is eternal and locates at the perineum.
2 2. Svadhisthana – It has 6 petals. It makes up of 5 sacral nerves and 1 coccygeal nerve. 3
3. Manipura – It has 10 petals. It makes up of 10 levels of the sympathetic trunk of the autonomic system (T6-L3).
4 4. Anahata – It has 12 petals. It is probably made up by the Hrit Chakra (8 petals) and 4 petals from the
sympathetic trunk of the autonomic system(T2 – T5). *Note: Hrit Chakra is just below the heart chakra.
It has
8 petals. Somebody just calls it the heart chakra. Hrit starts from C1 – C8 of the sympathetic trunk.
5 5.Visuddha – It has 16 petals. It comprises 7 petals from C1 – C7 and petals from C8 – L5 (half of
18)
of the spinal cord. * Note: Prana at the spine concentrates at back of spine.
6
6. Ajna – It has 2 petals. It consists of left and right side. It probably situates at the third ventricle.
From the above discussion, it is clear that Dayan, He Tu, Luo Shu, and yoga are related
to human body or more specific - the Qi or Prana. Qi or Prana can affect health and one’s intelligence. Qi can interact with the environment. Hence, Qi affects Feng Shui and fortune telling. The 50 numbers in Dayan and the 64 qua in Yi Jing are manifestation of bodily Qi or Prana. The manipulation of Qi or Prana can affect one’s health or destiny. Hence, this can be a basis of fortune telling.
In the article 【I Ching – The Chinese Art of Fortune Telling】 has the following paragraph, 「Hexagrams for fortune telling: fortune telling in the I Ching is done by interpreting hexagrams. Hexagrams are combinations of six complete or broken lines (Yang and Yin, respectively). Drawn and read from bottom upwards. There are total of 64 hexagrams, which represent symbolically, all possible situations or mutations in the universe, whether natural or human.
By studying and interpreting these hexagrams, one can understand the basic principles behind all changes and, thus infer the future.」(www.jagjituppal.com/articles/27-i-ching-th...)
It is interesting to note that in Candali yoga, the navel chakra has 64 branches. It is equivalent to the 64 qua (卦) in Yi Jing. IN Fu Xi 64 qua diagrams say: 「8 x 2 equals 16, 16 x 2 equals 32 and 32 x 2 equals 64; this is a miracle of nature.” (Diagram 1). Since the 64 qua and the Fu Xi diagram are related
to the Candali yoga (Figure 3 and Table 4). So qua (卦) is related to Qi and Prana and the human body (Table 5), and can be used for fortune telling.
Yoga - Comparison of Kundalini (Petals) and Candali (Branches)
Diagram 2
Versus Chakra Branch in Candali Yoga Table 4
Table 4 and diagram 2 compare the differences between Candali and Kundalini yoga. The difference includes position, number of branches and petals.
Table 5 shows that the Candali yoga branches are related to musical tone or alphabetic tones and the body nervous system.
I Ching, Candali Yoga, Tones and Body Location
Chakras (Cadali Yoga)
The I-Ching 64 Quo or Sanskrit alphabets (Sabda) Temperament (Tuning) Location Navel 64 64 tuned bells (bronze) of ancient China 64 nerves (32 spinal nerves, left
and right)
Head 32 32 vowels of ancient
China
The upper of spinal cord 32 nerves? Neck 16 16 "yunshe" ofGuangyun C1 – L5(7+9=16) + (T1 - L5) 1/2
Heart 8 8 (Ba Yin)music instruments made of 8 different materials 8 Cardiac Nerves 4 2 TaiChi
Table 5
Figure 3 shows the Candali chakras and body parts.
The following are the explanation of each of the four chakras in Candali yoga.
Hart Chakra (8)
Cardiac plexus – sympathetic nerve supply to the heart. (total 8)
Superior sympathetic cardiac nerve – from the superior cervical ganglia (2).
Middle sympathetic cardiac nerve – from the middle cervical ganglia (1).
Inferior sympathetic cardiac nerve – from the inferior cervical ganglia (1).
In addition – sympathetic nerves to the cardiac plexus arise from the first four (4) thoracic
sympathetic ganglia.
From the above, the cardiac plexus has (8) nerves to make up the plexus.
Navel chakra (64)
The spine is made up between 31-33 bones and in humans, there are 31 pairs of spinal nerves. There are 8 pairs of cervical nerves (C1- C8), 12 pairs of thoracic nerves (T1-T12), 5 pairs of lumbar nerves (L1
-L5), 5 pairs of sacral nerves (S1-S5) and one pair of coccygeal nerves (C1).
In 《I Ching》a number 64 is needed. However, 31 pairs of the spinal nerves (left and right) times 2 give a number 62. We need 1 more pair of nerve (best for a pair of coccygeal nerves) to arrive a number 64. Hence, our discussion concentrate on the navel chakra.
The navel chakra, its location is just above the navel and below the bottom of the rib cage in the area of the lumbar vertebrae of the spine.
In humans, because the spinal cord stops growing in infancy while the bones of the vertebral column continue growing. The spinal cord in adults ends at about the level of the first or second lumbar vertebra (L1 or L2). The conus medullaris is the tapered, lower end of the spinal cord. It occurs near
lumbar vertebral levels 1 (L1) and 2 (L2). From here, the spinal nerves continue to branch out
diagonally, forming the cauda equina.
The most inferior of the spinal nerves, the coccygeal nerve leaves the spinal cord at the level of the conus medullaris, superior to the filum terminale. However, adhering to the outer surface of the filum terminale are few strands of nerve fibres which probably represent rudimentary second and third coccygeal nerves. (EN. Wikipedia.org/wiki/filum_terminale)
The most inferior of the spinal nerves, the coccygeal nerve leaves the spinal cord at the level of the conus medullaris, superior to the filum terminale. However, adhering to the outer surface of the filum terminale are few strands of nerve fibres which probably represent rudimentary second and third coccygeal nerves. (EN. Wikipedia.org/wiki/filum_terminale)
Since the navel chakra is at the level of cauda equina (includes filum terminale), there are thirty two pairs of nerves (two pairs from coccygeal nerves). The 32 pairs (cervical 1 to coccygeal 2 ) times 2 give a number 64.
From our earlier papers, the throat chakra can be represented by nerves (C1- C7) and (C8-L5) of the
spine C1-C7 give a number 7. C8-L5 give a number 9 (C8 - L5 consist 18 vertebral nerves, in this region,
two vertebral nerves count as 1). 7 and 9 add together resulting a number 16 note1,2.
Note 1: Tibetan yoga and secret doctrines Evans-Wentz, W.Y., page 247. Note2: Prana here concentrates at front of the spinal cord.
Head Chakra (32)
Since in our discussion, there are 32 pairs of spinal nerves, at the level of navel chakra, there are left and right side divisions. However, the spinal cord ends around the foramen magnum. At the region of decussation of pyramid, right and left spinal fibres meet. Hence, the 32 pairs of spinal nerves can be represented by the number 32.
Figure 3
In conclusion, Dao ( He Tu and Luo Shu) , Tibetan yoga (Buddhism) and yoga (chakras and sabda) are all inter-related. Qi and Prana are the same phenomena. Dao or yoga each has their own strength or weakness. One should learn from each other and not to reject each other. Only knowledge is the truth.
Appendix
1. Pelvic Plexus
2. Esophageal Plexus and Tracheal Plexus
3. Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus
4. Cardiac Plexus，Celiac Plexus，Superior Mesenteric Plexus，Inferior Mesenteric Plexus
5. Fifteen Autonomic Nerve Connection 6. Sacral Nerves 1-5 and Coccygeal Nerve 7. Seven Cervical Nerves C1- C7
8. Eight visceral organs or Vagus nerve
9 .From C8 to L5, total 18 Spinal Nerves, half is 9
Luo Shu and Nervous System
1. Pelvic Plexus
2. Stellate Ganglion or Cervicothoracic Ganglion 3. Three visceral organs associated with Vagus nerve 4. Stellate Ganglion and Cardiac Plexus – Vagus division 5. T11-L3，(Dan Tian is 5)
6. Sacral Nerves 1-5 and Coccygeal Nerve
7. Seven Visceral Organs Associated with Vagus Nerve 8. 5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus
9. Esophageal Plexus，Tracheal Plexus and Seven Cervical Nerves
If interest in Chinese, please press the link: 雙延館主
Diagrammatic Representation of He Tu, Luo Shu, Yin Yang and Eight Trigrams
Shuang Yan Guan Zhu
The center theme of the Chinese philosophy is the concept of “man and nature unites as one”. In Taoism, the body represents the small universe. Man and all living things co-exist with balance and regularity. I have spent over twenty years in pursuing the mystery of Qi-Gong. Three to four years ago, I become interested in the 《Dragon Horse Diagram》 of He Tu and the 《 Tortoise Book Diagram》 of Luo Shu. Their stories amaze me.
Previously, we use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be represented by the frontal plane. The He Tu (Dragon Horse) can be presented by the sagittal plane. In Yoga, the seven chakras, and each chakra can be presented by transverse plane. All three related to the human body. (Fig 1, Fig2)
The above discussion can be substantiated by the following three factors:
a affected by the outside environment of the body. This gives rise to the basis of geomancy. The bio-
fields carry messages, which give basis to fortune telling. The bio-fields themselves can also affect one’s health.
2. 2. The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of conception. It is related to the spine. This plane creates a strong biomagnetic force. This force (signal) can affect one’s health (disease curing) or signals for fortune telling. This plane can communicate with nature, hence can be affected by time and space. The Chinese’s Eight Figure
has
its basis from this.
3. 3. The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the nature. It can generate boundless bio-energy. This energy can cure diseases. It can prolong life span, the practitioner can achieve five fold super-normal power.
The number in He Tu and Luo Shu represent the energy points (Qi) in the body. These energy points correlate with certain plexuses in the nervous system (Fig 3, Fig 4). They also correlate with certain parts of the body. He Tu and Luo Shu also directly relate to the Eight Trigrams of 《I-Ching》. In the future, we will point out that the location of the medium nerve and its related chakra depend on the method used by the practitioner.
Fig 2 He Tu and Nervous System 1. Pelvic Plexus 2. Esophageal Plexus and Tracheal Plexus or Pharynx and Trachea 3. Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus 4. Cardiac Plexus，Celiac Plexus，Superior Mesenteric Plexus，Inferior Mesenteric Plexus 5. Fifteen Autonomic Nerve Connection 6. Sacral Nerves 15 and Coccygeal Nerve 7. Seven Cervical Nerves 8. Eight visceral organs
9 From C7 to L5, total 18 Spinal Nerves, half is 9
Note: C7 and C8 act as one nerve.
Fig 3 Luo Shu and Nervous System 1. Pelvic Plexus 2. Brachial Plexus 3. Three visceral organs associated with Vagus nerve 4. Brachial Plexus and Cardiac Plexus – Vagus division 5. Dan Tian 6. Sacral Nerves 15 and Coccygeal Nerve 7. Seven Visceral Organs Associated with Vagus Nerve 8. 5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus 9. Esophageal Plexus or Pharynx，Tracheal Plexus or Trachea Seven Cervical Nerves, Cervical Plexus, Long Thoracic Nerve
Luo Shu and Nervous System
Similar to ancient Luo Shu Fig 4
The above discussion are also based on the following facts:
1. 1. The usual Dragon Horse Diagram, Tortoise Book Diagram, He Tu and Luo Shu have their origin around Song Dynasty. The mnemonic chant for He Tu is as follow:
One and six are clannish brothers Two and seven are buddies Three and eight are companions
Four and nine are friends Five and ten live in the center
Is this chant the words clan, buddy, companion and friend, are all related to human relationship? The chant for Luo Shu:
Left is three and right is seven Two and four represent the shoulders
Six and eight represent the feet Five lives in the center
In the above chant, the words head, tail, left and right, shoulder and feet, are all related to the human
body. (Fig 5)
Fig 5
2. 2. The book 《He Tu Jing Yuan》 – the abstracts of He Tu and Luo Shu, by Jiang Shen Xiu of Qing Dynasty and edited by Shun Guo Zhong. Mr. Jiang asserted that the governor vessel, the conception vessel and the twelve meridians are related to Luo Shu and the primordial Eight Trigram. That is to say the Luo Shu, the Eight Trigram and the Five Elements are all related to human body. (Fig 6)
Fig 6
3. 3. It is well accepted in Yoga. That the chakras are related to nerve plexuses. In our previous
discussions, we have examined the relationship between He Tu, Luo Shu and the chakras in Yoga to nerve plexuses and Qi(Prana) of the body. It is our contention that He Tu and Luo Shu represents the body. The numeric numbers denote the number of the body’s nerve plexuses, organs and the nerves. In Luo Shu, the pathway of the energy spiral circles follow the Mao You circulation locus externally. If Qi rotates in a cone shape manner, the spiral rotation in ancient (old) He Tu represents that the Qi rotates follow the Loci of the microcosmic circulation.
Recently, in a temple in Luo yang, China, someone rediscovers the ancient He Tu drawing. The drawing shows the spiral circles of Qi. The even number circles show clockwise rotation (Fig 7). The odd number spirals show counter-clockwise rotation. In Taoism, the governor vessel and the conception vessel is related to the He Tu. It is represented by the sagittal plane. The rotation of Qi (Prana) follows the axis of the
microcosmic circulation (locus) and the energy rotations are denoted as shown in diagram.
In Luo Shu (Mao You circulation), the Qi rotations are orthogonal to the locus of the energy flow. The Qi points can be represented by crescent shapes (cross sections of the cones).(Fig 8,9,10)
From Fig 10, it is evident that the spine has a concave and also a convex structure. Normal Qi cannot penetrate the bone of the spine. Hence, in He Tu (sagittal plane), the fifteen energy points (cone shape) can be detected. However, in the frontal plane, protrude part of the spine block the detection of the energy points and so only five can be revealed.
Is this the magic of life?
Fig 7
Qi Rotation
Spiral Rotation of Qi
Fig 9
Ancient He Tu and Ancient Luo Shu, and Autonomic System
Qi and Embryology....
《
Can Tong Qi》《Huang Ting Jing》《Wu Zhen Pian》《3,5 and 1》
《
9 Return and 6 Stay》 and Embryology
Shuang Yan Guan Zhu
The three immortal classics of Daoism are 《Can Tong Qi》, 《Huang Ting Jing》 and 《Wu Zhen Pian》. They are all in classical Chinese and hard to understand. There are many annotations on them but many of these comments are misleading.
In recent time, a lot of scholars are interested in these classics. They are Wang Mu, Ren Fa Rong, and Liu Guo Liang, Huang Guo Zhen. Recently, Nan Huai Jin, the adept in Buddhist philosophy, has different opinion on 《Can Tung Qi》. However, his idea still follows the old classics. Sometimes, it is misleading to readers.
Personally, I feel that we live in the internet age. Normally to obtain pertinent information only takes seconds. Hence, a good treatise on any subject has to be concise, original and must be scientific.
In the present discussion, we use embryology, physiology, anatomy and He Tu to explain the questions of 《3, 5 and 1》《9 Returns and 6 Stay》《7, 8 equals 15》in the three classics.
Indirectly, we touch on the questions of former and later heavens. Our discussions are using original text without involving any later annotations.
【He Tu】 Figure 1
All the three classics, especially《Can Tong Qi》, They all use the numbers in He Tu to explain the questions of 《3, 5 and 1》《9 Returns and 6 Stay》. In figure 2, we use the Cartesian coordinate, body and body systems to represent the numbers in He Tu.
We divide the He Tu diagram into three layers: the inner, middle and outer layers.
I. Inner Layer
The inner five dots represent the pancreas-spleen (5). The total number of 15 represents the 15 nerve (or nerve-roots) in the sympathetic chain (T1 to L3), or the Z- axis in the Cartesian system. (Figure 2A)
II. Middle Layer
Figure 2B is the Z-X plane. It represents by numbers 1,2,3,5 and 5 in He Tu, or by the organs heart (2), Liver (3) pancreas (5), lung (4) and Kidneys (1).
III. Outer Layer
It is the outer layer in He Tu and is represented by the Z-Y plane (Figure 2C). It is also represented the numbers 6, 7, 8 and 9 in He Tu.
Note: We use pancreas not the spleen as 5. It is because pancreas and spleen have the same origin in embryology.
Question of 《3,5,and 1》
《Can Tong Qi》
Tan-Sha (丹砂) (Red sand, cinnabar, mercury sulfide) is of wood and will combine with gold (metal). Gold (metal) and water live together: wood and fire keep one another company. ﹝In the beginning﹞these four were in a confused state. They came to be classified as Tigers and Dragons. The numbers for the Dragons, which are yang (positive, male), are odd, and those for the Tigers, which are yin (negative, female) are even.
The blue liver is the father and the white lungs is the mother. The red heart is the daughter, the yellow spleen is the grandfather. And the black kidneys are the son. The son is the beginning of the
wu-hsing (the Five Elements). The three things are of the same family and they all are of the ordinal numbers Wu and Chi.
The《Yellow Court Classic》 says:
『Five elements interact with each other and return to oneness
Three five Qi join together to become pure Yang
With this, one is able to perform cosmic circulation on the sacred ground』
【From Classic: Chapter 2, Section 25 (1,2,3)】
In the 《Yellow Court Classic》，the three Qi are fire, water and earth. In 《He Tu》, earth is five, fire (2) plus wood (3) is five, water (1) plus metal (4) is five.
(Note: In five elements, wood creates fire, and metal creates water, in human body, fire is the heart, kidney is the water and the pancreas is earth. )
Hence, pancreas is five, heart and liver together is five, and kidney and lung is also five. All three gives unite to form oneness.
《Wu Zhen Pian》
Three, five and one are written only with three numbers the meaning of which has been understood rarely by workers whether of ancient or of recent times. Three in the east and two in the south make five; one in the north and four in the west give the same number. In the location of wu ssu there appear a few fives. Ying erh (the infant), the only one which consists of the true chi (ethereal essence), will be produced by the contact of the three families. After ten months of gestation, the womb ripens and (it) is able to penetrate to the place of the sages.
Based on the three classics, we can use the inner and middle layers of the He Tu numbers (Figure 2A,B) to represent the human five visceral organs (Figure 3). From Figure 4, we can obtain the five elements behavior – generation and restraint. With the description from 《Wu Chen Pian》we can arrive at the following conclusions:
i.
Pancreas (Liver) – with property of earth and can be represented by number 5ii. Liver (3) with wood property can generate the heart (2) with property of the fire – 3+2=5 iii. Lung (4) with metal property can generate the kidney (1) with water property – 4+1=5
The sum of i, ii and iii is 15.
Embryology and the Question《3, 5 and 1 》
In embryology, the gastrula is divided into three layers (Figure 5). Each layer will subsequently develop into different organ systems.
i. Ectoderm – central nervous system including the sympathetic chain and the spinal cord. ii. Mesoderm – heart, kidney and notochord
From Chart 1, the following conclusion can be derived:
Endoderm + Mesoderm = Sum
Pancreas(5
) + Notochord = 5
Liver(3) + Heart(2) = 5
Liver(4) + Kidney(1) = 5
Note: In the principle of five elements, the liver (wood) generates the heart (fire) and the lung (metal) generate the kidney (water).
We can explain it with the modern knowledge of embryology. During embryogenesis there are direct and indirect interactions between different germ layers. There also exist reciprocal interactions. These
interactions are analogous to the five element theory in Chinese medicine. Some of these interactions are summarized below:
i. Pancreas (spleen)
The development of spleen is directly related to the ectoderm (future central nervous system). See figure 6. Note: notochord disappears during embryogenesis.
ii. Relationship between liver and heart
In scientific study, it is known that the liver bud can induce the heart development. This is similar to the Chinese philosophy that liver generates the heart (wood generates fire). See Figure 7.
iii. Relationship between lung and kidney
Though we have no direct evidence that lung can generate the kidney, there is evidence that there is reciprocal interactions between them. Figure 8 clearly demonstrates that during embryogenesis, the lung bud (endoderm) and the primitive kidney system (mesoderm) are next to each other.
Note 1: The Chinese five elements, e.g. five zang-viscera and the five fu-viscera are related through the modern study of embryology and genetics. (Chart 2)
Note 2: During this writing and on 5/26/2012, I was able to achieve the beginning of a full Yang body. Is this the mystery of the universe or the power of over creator?
From my years of Qi practice, the following observations can be made.
The Qi from the pancreas (spleen) can directly enter the sympathetic system and then enters the spinal cord. See figure 6. However, the Qi from the heart has to mix with the Qi from the liver before the Qi can enter the sympathetic chain. As for the kidney, the Qi from the lung has to mix with the kidney Qi before the kidney Qi can enter the sympathetic system.
It is consistent with embryology that heart and liver, or kidney and lung are related. From the Dao philosophy, heart (3) and liver (2) are 3 plus 2 equal to 5. Similarly, kidney (1) and Lung (4) are 1 plus 4 equal to 5. (Table 3).
Hence, 3, 5 unites as 1 means that three 5’s return to the sympathetic chain (ectoderm). Then from the sympathetic chain return back to the spinal cord. This process in Dao is called from later to former heavens. (Figure 9).
In modern anatomy (see figure 10), at the sympathetic chain, T1 to T5 is to the heart, T6 to T10 is to
the pancreas (spleen), and T11 to L3 is to the kidney. The Chinese proverb says, 『following normal
Note 1:《 In Huang Ting Jing》, the seven holes flute and the flute means the sympathetic chain. Each hole is a chakra. For some unknown reasons, in the thoracic and lumbar spines, two spinal nerves equivalent to one chakra. In 3, 5 equal to 1 (sympathetic chain), there are 15 nerve roots, so it can only make up seven holes (seven chakra).
Note 2: In the spine cord (thoracic and lumbar), there are nine chakras. In the previous discussion, 3 and 5 equals to 1. There is 15 nerve roots (T1 – L3), if one add C8, L4 and L5, there will be eighteen nerve roots. Half is nine or nine chakras.
Seven and Eight Make Fifteen
《Can Tong Qi – Chapter 15》Jen(壬) and Kuei(癸) match Chia and I. The Chien and Kun kuas include the beginning and ending (of all things). Seven and eight make fifteen; even so do nine and six. The four numbers together make thirty, at which the manifestations of I (Change) are destroyed all of a sudden. The eight kuas are
distributed among the planets. Hey never fail to operate properly.
The above chapter is from 《Can Ton Qi》. It symbolized cosmetic circulation (Figure 11). Though its numbers origin are from He Tu, Here, it means the circulation of Qi in a circular orbit. Similarly,it can mean 30 days of the month or the degree of maturity in Qi practice.
《Can Tong Qi – Chapter 45》
Hsing(性), which takes care of inside affairs, establishes the roots and looks after the growth. Ching(情), which takes care of outside affairs, builds fences and walls. Only when the city walls are well made, will the people who live within be in safety. When such a time comes, Chien (positiveness, male) and
Kun (negativeness, female) unite in the temperament. Chien moves and is erect. The Chi (ethereal
essence) surges in him and the Ching (essence) spreads flowingly. Kun (negativeness, female) is quiet and closed to form the home for the Tao (Way).
Having given, kang ( the hard principle) retires. Jou (the soft principle) procreates to multiply. There are nine restorations and seven returns, eight home-goings and six stayings-on. White is male and red female. Gold and fire control one another. The estimation and adjustment of water and fire are the
foundation of wu-hsing. The best attainable substance is like water, clear and flawless. The form of the Tao (Way) is the True Unity (真一), which is difficult to represent. It changes and scatters into separate units, each of which dwells by itself.
《Wu Zhen Pian – The Preface of Four Hundred Word Chin Tan - by Chang Po-Tuan》
Seven (7) going back and nine (9) return is the process of obtaining the golden elixir. Seven (7) is the number for fire. Nine (9) is the number for metal (gold). To use fire to purify the gold; this is the process of returning to the primordial state. This is called the art of golden elixir.
How do we explain the phenomena nine (9) return, seven (7) going back and eight (8) home coming and six (6) stay in 《Can Tong Qi》 and 《Wu Zhen Pian》?
1. Eight (8) home coming and six (6) stay
From figure 12, it is clear that six (6) is the Qi in the lower abdomen, in front of the coccygeal or pelvis bones. Its (6) Qi stays at its origin and does not move. It means (6) Qi stays. Then the (8) Qi move from the thorax and abdomen (via Vagus nerve etc.) to the pelvis. It is called eight (8) is home coming. The process is to gather all even numerical numbers at the pelvis. In Chinese, This area becomes all Yin (the water or kun).
2. Nine (9) return and seven (7) going back
From figure 12, it is clear that 7 going back mean s the Qi from the seven cervical nerves going back (flow back) into the central nervous system. The 9 return is the Qi from the thoracic organ (heart and lung) and the
abdominal organs (pancreas, liver, kidneys) back to the sympathetic chain and finally into spinal cord. Here, this internal organ system Qi plus 3 more spinal cords Qi and make up the 9 Qi. Then this 9 Qi return back to the central nervous system. Here 7 and 9 are odd numerical numbers. They are all Yang Qi. When all Yang Qi(s) return to the brain. The brain will become pure Yang (Qian) – metal or pure gold.
In 《Wu Zhen Pian》, it mentions that 『to use fire to purify the gold』. What does it mean? It is because that the seven cervical spine (C1 – C7) is 7 in He Tu. It symbolizes fire. The thoracic and lumbar
spine (T1 or C8 - L3) in He Tu is 9. 9 is gold. When the (9) Qi passes through cervical spine (7), the (7) fire will
purify the (9) gold before it reaches the brain.
In Figure 14, one can derive that primordial germ cells (kun) at the caudal region, and the brain (Qian) at the cranial region. The existence of primordial germ cell and with the Qi guidance from the brain. The primordial germ cell can generate and can undergo myriads of transformation. It is perhaps of this kind of phenomena, the Daoist call it 『following normal physiology, one will be born, going, the opposite way, one will become an immortal.』
【Conclusion】
I thank the creator of this universe for the inspiration to solve some of the mystery in the three Chinese classics.
Note: The abstracts cited here are from 《Can Tong Qi》 and 《Wu Zhen Pian》, translated by tenney L. Davis and Chao Yun-Tsung in the 1930’s.
Diagrammatic Representation of Both the Micro-comic and Macro-comic circulation
Shuang Yan Guan Zhu The Taoist practice, normally is secretive and is only through “lineage transmission”, and only with the orally and esoterically body-to-body and mind-to-mind transmitted technique-bounded practices."
Recent discovered drawing on Internal Qi -Pathways inside the Human Body----《Nei Jing Tu》 enriches our understanding of Taoist's Qi practice. Unfortunately, the drawing is abstractive and hard to understand. Previously, the Wu Liu Pai (sect) has described the Micro-cosmic circulation with simple drawings. However, these drawings are too simple and hard for readers to appreciate. These diagrams represent the movement of Qi from the lower Dan Tien and up the Du meridian (spine), and then down the Ren meridian. This one complete cycle is called the micro-cosmic circulation, or Zi Wu cosmic circulation.
In the book 《Xing Ming Gui Zhi》, the author used the Armillary sphere to represent the loci of Qi movement in Mao You cosmic circulation. However, there is no correlation between the Armillary sphere(Xuan Ji),and the human body, nor the movement of Qi. It is not easy for readers to understand its profound theory (in Taoism), or its occult meaning. This Qi movement has an orthogonality to the Micro-cosmic circulation. That is the reason why "Mao You Micro-cosmic circulation" is also know as Macro-Micro-cosmic circulation.
The following diagrams are the Qi pathways in human body. They are in chronological order, from simple to profound. They start from Ren-Du meridians in acupuncture, to Micro-cosmic circulation and finally to Macro-cosmic circulation. If our readers can thoroughly understand and practice Qi, their health will have profound changes.
I Ching (Hexagrams), Ba Gua (Eight Diagrams), Mandala and Candali Yoga (Mi Zong Dao Ci Di Guang Lun – Tibetan Counterpart of Lamrim Chenmo)
Shuang Yan Guan Zhu
In the book 《Mandalas and Yantras in the Hindu Traditions》 by Gudrun Bühnemann, clearly delineated the geometric patterns of Mandalas, Yantras and Chakras.
It is our conjecture that all the geometrical representations in mandalas and yantras have their origins from the seven chakras in yoga. These geometrical shapes are shown in figure 1 and figure 2. All these lines, curves, triangles, circles and squares are both dynamic and static representations of the particular chakra in the body. All these lines and shapes are prana (Qi) pathways generated during meditation by an adept of yoga.
Geometric Shapes of Chakras (Kundalini) Figure 1
Figure 2
Recently, we are able to show that the number 50 in Dayan is related to the 6 chakras in
Kundalini yoga, and the number 64 in I Ching (Yi Jing) is related to Candali yoga. However, the origin of trigrams (8) in Ba Gua (the eight diagrams) or the hexagrams (64) in I Ching are not well understood.
Diagram 1
In comparison of 『Fu Xi the Sixty-Four Hexagrams』(Diagram 1) – excluding the Tai Chi, and the Five Sheaths (or Kosha)(Figure 3) with atman (in Vedantic culture), they both comprise of 6 layers, so each line in the hexagram represent a layer in Fu Xi diagram or represent each of the six body layers (Figure 4)(Table 1).
The Six Layers of the Abdomen (Body)
In yoga, the Anahata Chakra is called the spiritual heart (Figure 5, 6). In the book 《Spiritual Heart Intelligence》 by Margo Kirtikar, she states that: 「Spiritual heart intelligence is a far higher level of intelligence, higher than that of both intellectual and emotional intelligence. It could be looked at as a divine intelligence」.
Figure 6.
Figure 7 shows the relationship between the eight branches of the dharma wheel (heart chakra) and the Fu xi eight diagrams (Ba Gua). Figure 8 is the cross-section of the body through the heart (dharma wheel) and its relationship with the Fu Xi Ba Gua.
心輪(拙火)八枝和伏曦八卦的關係
Relationship of Heart Chakra (Candali) With Eight Branches and The Primordial Eight Trigrams
Figure 7
心輪(拙火瑜珈)和伏曦八卦的關係
Figure 8
From our discussion earlier, it is evident that the geometrical shapes (lines, triangles, squares and etc.) in chakras are manifestation of prana (Qi) in certain part of the body. Hence, the straight lines in heart chakra or Fu Xi Ba Gua are analogous to prana (Qi ) lines.
Figure 6 shows the relationship between the dharma wheel (heart chakra) and the Fu Xi Ba Gua. In the following, we only use trigram figures Qian (Ξ) and Kūn(ΞΞ) in conjunction with the heart
chakra for our discussion.
First, why we use the dharma wheel (heart chakra) for our discussion? It is because of the followings:a. In figure 4, there are six body layers, each layer represents a specific line in the
hexagram of I Ching (from bottom to upward). The physical body is the first line. The enteric body is second line. The heart chakra occupies the emotional body, so it can only have three lines.
b. In the dharma wheel (heart chakra), there are eight branches. Each branch represent a trigram. In other
words, each branch can only have three lines as explained in 〈a〉. This can also be represented by Fu Xi Ga Gua in figure 8. There are total of 24 lines (each Yin or Yang line count as one).
c. The book 《Mi Zong Dao Ci Di Guan Lun or Tsōn-Kha-Pa Blo-0Bean-Grags-Pa (in Tibetan)》 by
Tsōng Kha Pa, in short, we call it 『Tibetan Tantrism』. In this book, chapter 21 (Chen 1 ), titled Shi Mai (釋脈), it gives detailed descriptions on the nature of chakras prior to 15th century. Certain important
abstracts related to heart chakra are summarized below:
i. 「….the heart opens to lotus branches, the center is the stamen, and the peripheral has
eight lotus petals」 and 「….there are four main petals in the four cardinal directions, and there are four branch petals in the inter-cardinal directions」.
ii. 「…..There are four branches (meridians) each branch divides into two. Therefore, eight
branches are formed. Then from eight, it evolves into twenty four branches」.
iii. 「…There are eight branches in the heart chakra. It is said that there are differences
between physical, vocal (sabda) and mental phenomena. Hence, the twenty four branches are produced」.
Figure 7 shows the relationship of the heart chakra (Candali) with eight branches
and the primordial eight trigrams. Each trigram has the component of physical, vocal and mental properties. We feel the above discussion can link the Chinese I Ching with yoga. Let each reader judge for himself.
It is interesting to note that in the same chapter in 《Tibetan Tantrism》, it says:「…in the embryo, the five branches (heart chakra) from the heart appears first, then the other three follow, for a total of eight branches」.
In figure 9, we can see the origin of the 8 branches of the heart chakra (published in our
previous article). The first five T1-T5 from the thoracic region and the rest three from the cervical region. It is unbelievable that people at 15th century can visualized embryonic anatomy through meditation.
Heart Chakra of Candali Yoga
Second – each line I n the trigram represents Yin (
- -
) or Yang ( ― ). Out of the eight trigram (Ba Gua), for simplicity, our present discussion only concentrate on Qian(乾) trigram(Ξ) andKūn(坤)trigram (ΞΞ). From figure 8, at the heart region (cross section of the body), the front of body is facing south and the spine (back of body) is facing north. The prana(Qi) line at the back (north direction) is divided by the bone of the spine into two (
- -
). At the heart region, only three body layers arepossible, so the trigram Kūn is formed. Conversely, in the front of the body (south), there is no stop of prana (Qi), so the trigram Qian is formed.
Unfortunately, the prana (Qi) line drawing can only be achieved by expert adept in prana (Qi), so it is impossible for novice to realize the rest of the six trigrams. Figure 10 represents the evolution of Ba Guan to the sixty four hexagrams. Let the fortunate ones or enlighten ones to explore its truth!
Figure 10
The Evolution of Sixty Four Trigrams from Primordial Eight Trigrams
Sarira and Qi
Shuang Yan Guan Zhu
In the last few decades, the advance in science, urban sanitation and health care change our life style and increase our life expectancy to over 70 to 80 years old. These also bring changes to faith, meditation, spiritualism, fen shui practice and fortune telling etc.
In the west, yoga and spiritual enlightenment receive much attention. In order to facilitate the opening of the three Nadi and seven chakras in the body, color crystals are used. At present crystal therapy is an occult study involving quartz crystals, ruby, sapphire and others.
Other exotic crystals include moldavite, tektite, naga eyes, leklai and mustika pearls (e.g. enteroliths and dewa/human pearls).
Sarira’s Country Origin
Chinese prefer ground burials, hence, there is scanty sarira production. At present, there are abundant sariras available in India, Thailand and Burma. In Thailand, sariras are treated as merchandise. One can readily obtain sariras through ebay (beware of forgery).
Sarira Terminology
Sarira is derived from Sanskrit, it means body or body parts (esp. bones). In the book 《Relics of the Buddha” by John Strong, he divided Buddha relics (sarira or ringsel) into three types. They are: 1. Body relics
2. Contact relics (includes beads, bowls, robes and etc.)
3. Dharma relics (sutras and dharma verse)
In our present discussion, our sarira specimens are all cremated remains of body parts. They are either amorphous or crystallized substance from the body (bones or others).
Characteristics of Sarira
Different color or transparency – red, black, yellow, gold and etc.
Different shapes – round, square, platelet, and irregular.
Tiny ones can float on water surface and can attract each other or aggregate together.
They can spontaneously increase or decrease in size.
Their color can also vary automatically.
Some can scratch class.
Its density is lighter than regular stone pebble of the same size.
The higher the enlightened ones, their sariras are brighter, smother, fresher color and higher density.
Some are so hard and cannot be crushed by a hammer.
Crystal Sarira
According to some famous Buddhist monks, crystal sariras are crystallized remains can be spherical, platelet, or pearl like. It is belief that the prerequisite for crystal sarira formation is the prolonged interaction of Qi with the adept’s body systems. Some also postulate that energy and wave frequency are essential for subsequent crystal sarira formation.
Note: bezoars are excluded.
Crystal Energy and Body (Yoga)
In a book 《Healing with Crystals and Chakra Energies 》 by Sue and Simon Lily, states that 「each human being is completely unique, and we will all respond a specific crystal’s energy in a different way」. Crystals are piezoelectric. It is well known that different color crystals can interact with specific chakra through resonance and electro-magnetic fields. Since a particular color crystal is specific for a specific chakra, we call this a “static” phenomena.
Sarira Energy and Body Energy (Qi)
Our present discussion on sarira is defined as crystallized body parts during cremation process. There are three different reasons for the above contention:
1. The formation of crystal sariras has to be from a cremated adept body who had practiced Qi for a long
period. The body parts are subjected to electro-magnetic effects for a extended period. Hence, the adept body during cremation, of course, will produce crystal sariras which are different from ordinary body (only ashes).
2. In a recent study, human bones (has piezoelectric property) were heated to 600 to
1000°C crystallization occurred. Crystal of different morphologies were formed, including spherical, hexagonal, platelets, rosettes and irregular shapes. Sintering led to fusion of crystals at 1,000 °C degree. This process continued up to temperatures >1400°C. This experiment proves that the formation of crystal sarira at high temperature is possible.
3. An ancient Buddhist verse says: 「To see the sarira is the same as in company with the Buddha 」.
This means that there must be interaction between the sarira and a living human body. This kind of interaction or resonance must through Qi (electro-magnetic phenomena). Furthermore, different sarira should have different Qi (pathways) interaction with a Qi practitioner. Different Qi pathway interactions will be discussed later.
We have done a number of observations with sarira. All of our sariras are from Thailand.
1. Growing Sarira – figure 1A shows a growing sarira. Figure 1B shows new young sariras are growing.
Here, we postulate that there must be energy within the growing sarira.
2. In figure 2, different pictures show different stage of sarira solidification at different temperatures (?) and
time (?). This observation is consistent with the above discussion that bone starts to crystallize at 600°C. Perhaps, pearl transparent crystal sarira is formed at higher temperatures?
3. Figure 3 shows a medical sarira. It is common belief that medicinal sarira can cure certain ailments. Its
Sarira and Qi
We compare the Qi interactions between natural color crystals and sarira. To our surprise, natural color crystals can only interact with body Qi at a specific region of the body. We call this phenomena a “static” phenomena. However, contrary to color crystals, sariras can interact with Qi in the body in a “dynamic” way. We call this a “dynamic” phenomena. During our study, a small number of sariras possess quasi-static phenomena and most sariras possess dynamic phenomena. There are three kinds of “dynamic” phenomena observed – intrinsic, extrinsic, and intrinsic with extrinsic.
1) “Quasi-static” sariras
2) “Dynamic” Sariras
a. Ren-Du pathway (intrinsic pathway)
In figure 6 and figure 7, these sariras guide the Qi in the body from the perineum, up the spine (meridian of Du), then down the meridian of Ren, back to the perineum and then down both bottom of the feet (Yong Quan). The Qi rises from both Yong Quan and back to the perineum, and from perineum up the central nerve (Sushumna) to the fontanelle. At the fontanelle, the Qi disperse downward to all part of the external body.
Alternatively, the Qi can start at perineum, downward to Yong Quan and arise again directly through the Sushumna to the fontanelle and finally down again (Figure 12B).
b. Extrinsic Pathway
In figure 8 and figure 9, these sariras induce the Qi from perineum up the Sushumna to the fontanelle, and from the fontanelle rise up through space and finally downwards entering the body at the Yong Quan. At last, Qi from Yong Quan rise upwards back to the perineum (Figure 12A).
c. Intrinsic and Extrinsic Pathway
In figure 10 and figure 11, these sarira interact with the body with both the
In conclusion, different persons have different Qi and interact with sarira differently. Only adept in Qi can really experience the above effect. We advice Qi practitioner only interact the Qi with sarira using the intrinsic pathway.
There exists a paradox between longevity and enlightenment. Spiritual enlightenment does not require good health. Conversely, good health does not necessarily lead to spiritual enlightenment. According to Arthur Avalon, there are two lines of yoga – namely, Dhyāna or Bhāvanā-yoga, and Kundalini-yoga. The two forms of yoga differ both as to method and result. (Figure 1)
1. Dhyāna-Yogi – It is possible to be successful Dhyāna-Yogi and yet to be weak in body and health, sick and short-lived. His body, and not he himself, determines when he shall be die.
2. Hat ṭha-Yoga (Kundalini) – The Hat ṭha-yoga, thus seeks a body which shall be as strong as steel, healthy, free from suffering and therefore long-lived. Master of the body, he is master of both life and death. Prana or Qi is a prerequisite for both enlightenment and awakening of Kundalini.
There are three major adjuvant methods which can enhance the process of
Kundalini and enlightenment. They are mantra, mudras, internal or external visualization (includes light). They are more important in spiritual development than prana or Qi generation.
It is interesting to note that if prana or Qi possesses electro-magnetic properties, and the body is known to be a bio-electro-magnetic system, there must be interaction between the two. Any external perturbations can affect one or the other or both together.
Mantra: in Serpent Power, A. Avalon has the following description:
「There are, however, another class of details which have possibly only symbolical reality, and which
are placed before the Sādhaka for the purposes of instruction and meditation only. The letters as we know them – that is, as outer speech – are manifested only after passing through the throat. They cannot therefore exist as such in the Cakras. But they are said to be there. They are there, not in their gross, but in their subtle and causal forms. It is these subtle forms which are called Mātr ṛkā.」
Mantras are a phrase or word that is repeated over and over again during meditation. A mantra
can be used out loud or silently in the mind. Mantra are used in almost all religious practices. The practice of mantra along with pranayama can bring awareness and energy into both body and mind.
Another important mantra pranayama method is to use the seed mantras of the five elements (La, Va, Ra, Ya, and Ha). The mantras Lam for earth, Vam for water, Ram for fire, Yam for air and Ham for ether. These bija mantras are also related to the chakras. (Figure 2)
Ham as the bija mantra of the ether element. It is associated with Vishuddha.
Yam is the bija mantra of air element. It relates to the Anahata chakra.
Ram is associated with the bija mantra of fire element. Ram is related with Manipura chakra. Vam is the bija mantra for water element. It associates with Swadhisthana chakra.
Lam is related with Muladhara chakra. It is the bija mantra for the earth element.
It is noted that Yam, as the bija mantra, for air element from which prana arises. It is
the most important of the five element mantras. Finally, music also plays an important role. Many low and few high frequencies lead to relaxation. High frequency tends to elevate moods. (Figure 3)
Mudras are simple hand or body postures. However, there are eye positions, and breathing techniques that are called mudras. Mudras are used to open the practitioner’s energy channels, i.e. nadis, chakras and meridians. They are used to encourage the body’s energy to flow naturally. Furthermore, these symbolic finger, eye and body postores can vividly depict certain states or processes of consciousness.
It is interesting to note that in Hatha yoga, mudras include eye, body positions (Asanas) and Locks (Bandhas). A lock conceals a secret! In mudra, the thumb is symbolic of cosmos (Divine) and the index finger is symbolic of individual (human) consciousness.
Finally, if mudras are like locks, then in electrical sense, mudras are electrical switches. Different switches can turn on different signals or lights.
Visualization internal is the mindfulness practice of drawing an image in the mind and it is used to further focus the attention of mind. Visualization can be internal or external to the body. In addition, colors can influence our minds. While holding a mudra, you can either visualize a color or concentrate on the color of an object. The first approach is better because the color will then come to life.
The above, we give a brief discussion on mantras, mudras and visualization. The following, we give a simple approach to arouse Kundalini. However, the readers need to be proficient in controlling prana or Qi. They must be able to move prana or Qi, up or down, and to expand or to contract.
Since full awakening of Kundalini is essential for good health and longevity. It is the intention of the following discussion to be focused on awakening of Kundalini using mudra, mantra and visualization.
It is widely known that there are relationships between chakras, mudras, mantras and light. The use of mudras, mantras and visualization should facilitate the opening of chakras and arousing Kundalini.
There are considerable variations in mudras among each chakra by different authors. However, the mantra, the shapes and color of each chakra remains pretty constant. (Figure 4)
Since the technique for opening each chakra (seven chakras) in Kundalini are more or less the same, our discussion only concentrate on Muladhara.
Procedures for opening the Muladhara – for good health only: (Figure 5)
Step 1 – (Figure 5 A,B,C)
Mudra – mental mantra
In a sitting position and both hands assuming the Gyan mudras. Silently in the mind, one chants the word Lam (L-ah-mng) and concentrates at the Muladhara area. In time, a small spiral-circle Qi (prana) will appear, and as practice continues, the circle will appear in red color.
Step 2 – (Figure 5D)
As the circle (Qi or prana) smaller, one will be able to start to draw a square in the Muladhara area.
Step 3 – (Figure 5E)
Step 4 – (Figure 5F)
Finally, one goes back to internal visualization (still using the Gyan mudras) and fixes the mind at the Muladhara region intentionally and also unintentionally. As time goes on, a red glow will appear.
After the last four steps, Kundalini will be waken up. Prana will be able to flow through all nadis, including the spine and the abdomen.
Good luck, good health and longevity!
Illustrated – Yellow Court Classic (Huang TingJing) - Tao and Yoga
Shuang Yan Guan Zhu Ger Hung (283-363A.D.) said “Medication is the foundation of longevity. The concomitant practice of Qi, the benefit is quickly realized.” Using Qi practice, Sun Shi Miao, a medical doctor (7th century) lived to 101
years, the late Zen master Hsu Yun (20th century) lived to 119 years and a common Taoist Li Chan-Yuen (18th
to 20th century) lived to more than 200 years of age.
On the contrary, the two pranic healing Guru, Master Choa Kok Sui and Swami Sahajanada, died at 54 and 48 respectively. Was the death of Master Choa related to Prana or Qi? Did he die of Prana depletion or from absorption of bad karma (Qi or Prana)?
I have pursued Qi practice for over twenty years. Now I am over seventy, and I am still actively in searching for answer “whether Qi practice can improve cognition and ambulation in elderly?” Personally, I believe that with right Qi practice, one can improve health and can also prolong life. I am a realist, I want to be in good health and make more contribution to our society. Everyone will face death, it is a question of time.
For the last twenty years, I have read a lot of books on Qi. However, I pass and neglect the 《Yellow Court Classic – Huang Ting Jing》. It is because the 《Yellow Court Classic》is full of parables, metaphors and similes. Even the best Asian scholar may not understand it.
Recently, I came across the translation of 《Yellow Court Classic》(the classic) by Imios Archangelis. It ignited my interest again in 《Huang Ting Jing 》 (the Classic).
The Classic said: “Reading it 10,000 times, its meaning will emerge” and “Chanting it 10,000 times will
ascend to the three pure heavens.” However, most of the ancient annotations on this classic were full of
mistakes and sometimes were meaningless.
In this article, we use diagrams and illustrations to explain the key concepts in the 《Yellow Court Classic》. Most of these figures are also the practice experience of the author himself.
Roughly, the Classic’s approach to practice of its doctrines involve seven steps: 1. Breathing exercise or Qi movement
2. Focus meditation
3. Preservation of vitality or swallowing of oral secretions 4. Tranquility and contentment
5. Abstain from cereal food 6. Qi swallowing
7. Without desire and focus on voidness
This Classic divides the human body into three parts, and each part has eight regions and each region has eight Gods. The upper part chamber relates to the upper Dan Tien. The middle chamber corresponds to the middle Dan Tien, and the lower Dan Tien relates to the pancreas rather than to the lower Dan Tien. We will discuss the body organs later.
On the question of microcosmic and macrocosmic circulation. ( The water wheels) 1. Importance of brain
The Classic says:
「The truth of Tao is eternal. Every section of the brain (Ni Wan) has its own inherent
spirituality.」
The above verses clearly explain the importance of the brain.
【From Classic: Chapter 2, Section 7 (1,2)】 2. Importance of the Coccyx ( The coccygeal foramen)
In the Classic, it describes that:
With zealous practice, one can open up the coccygeal foramen (Qi can go through) Meditate day and night, one will achieve the true Tao
