Taoism ["Way of Life"

"The word "Taoism" refers to a Chinese philosophy based on the teachings of Lao Tzu (c. 6th-4th century B.C.) and Chuang Tzu (c. 399-295 B.C.). The central theme of Taoism has to do with harmony with the "natural flow" of the universe. Letting nature take its course is believed to be the key to happiness and fulfillment. Taoists therefore say that life should be approached with the goal of "taking no action that is contrary to Nature.""

Taoism in Martil Arts :
For thousands of years, the Chinese have observed life processes through the relationships between man and his environment. From this observation, CMA (Chinese Martial Arts), along with TCM (Traditional Chinese Medicine), introduced the concept of Chi (energy) and life rhythms (Chi patterns of circulation). In order to help balance and maintain the myriad of subtle patterns within the body,

Chinese Martial Arts also developed exercises known as Chi Kung (the science of working with energy within the body; also spelled Qi Gong) which feature a blending of movement, breathing and meditation. Chi Kung exercises focus on illness prevention and control through the balance of internal Chi. This stimulates the body's organs and systems into optimum efficiency. The result of practicing Chi Kung regularly is good health, a strong body, and a calm mind.

Internal energy is the power behind Chinese martial arts. In attacking, chi adds bone-shattering power behind each strike. In defense, it gives you the power to deflect or neutralize a fatal blow. Cotton Palm, Cotton Stomach, Iron Palm, and Iron Shirt are good examples of specialized martial skill using internal energy.

Quote :
"Using Adversity to Wake Up
When everything goes wrong, treat disaster as a way to wake up. 
Take all the blame yourself. 
Be grateful to everyone. 
Don't worry- there's nothing real about your confusion. 
When something unexpected happens, in that very moment, treat it as a meditation."
:Lao-tzu (Tao-te Ching)

Taoism the art of healing :
In healing, chi is what gives you the power to heal. So it is very important to first understand the quality and property of chi. Together from the methods from "the Art of Meditation", you will experience  the "Three Internal Harmonies", uniting the Heart with the Mind, the Mind with the Chi, and finally the Chi to Power.

Religious Taoism :
"Various Chinese shamans and magicians incorporated into their own existing belief systems the ideas of Taoism, producing what came to be known as religious Taoism. The primary objective of religious Taoists was the attainment of physical immortality. Meditation, along with various magical practices, physical exercises, breathing exercises, and sexual practices, was considered the means of retaining vigor and achieving everlasting life." 

Quote : 
"Great knowledge sees all in one. Small knowledge breaks down into the many"

Taoists saw martial arts as something far more important than a simple means of defense (or a possible ticket to big bucks in the World Wrestling Federation). They saw them as a gateway ot the spiritual world.

Note : We refer "Taoist martial arts" as the styles/martial arts that follow the Taoist principles.. 
There is no "Taoist martial art" as such.

Taoists had been training in martial arts for hundreds of years before the West even knew such a thing existed, and are responsible for maintaining many different styles which would otherwise be lost to us in this modern age. They saw martial arts not only as a way to protect their homes and monasteries (although this came in very handy...someone or another was always trying to sneak into Taoist temples, either to rob, to kill, or just find out secrets. People stupid enough to try this quite often did not make it out in one piece, if at all). They saw them as means of regulating breathing, physical exercise, a bridge to philisophical inquiry, and a preparation for meditation. 

Taoist martial arts are often very different from other styles of martial arts, like Kung Fu and Tae Kwan Do, because they reflect not only simple defense and attack but complex philisophical concepts as well. 

Taoist styles are "Soft" Martial Arts. These styles don't use so much brute force as speed, agility, and "give-and-go" movements.

To explain the theory behind these styles (which may seem horribly inferior, at first), let's examine this old Taoist image: A Strong Man swatting at a sapling tree.

The strong man hits and punches and kicks with all his might, but the tree just bends back and forth. If he ever does manage to connect, the tree just bends, then whips back and smacks his palm. The harder he punches, the more it bends, and the harder it strikes his palm. Eventually, the strong man (if he has the brains of a cabbage) just gives up and walks away.

Soft martial arts teach you to be like the tree; to give and redirect, not oppose with brute force. These styles could be devestating, and many of the world's greatest martial champions would never be able to lay even a finger on a Taoist master.

Taoist martial arts are often centered around giving and redirecting, without direct retaliation; however, when they do utilize attacks, the aim is often to wound without killing. Taoists did not believe in unecessary violence, and if a student could not win a duel without killing an opponent, that was considered a weakness.

Perhaps one of the best examples of this is our friend Kenshin's Sakaba Sword. A Sakaba sword is a sword with the blade on the the wrong side, so the dull (and non-lethal) side is facing out. Kenshin uses this so that he can sword fight without killing his opponents.

Quite a few characters in Rurouni Kenshin have taken time to mock Kenshin's sword. Quite a few of those same people later got their butts kicked all over the floor by the Sakaba sword. The point is that martial arts don't have to be lethal to be strong, as Kenshin demonstrates. The Taoists knew this, and they harnessed this strength to create some of the most dangerous (and beautiful) martial arts known to man.

Perhaps the most popular Taoist martial art is Tai Chi Chuan. Tai Chi is notable because it is performed incredibly slowly, almost like a dance. The movements are calculated and graceful, but hidden in each step lies a potent defensive posture. Used as a tool to calm the mind and slow the breathing, Tai Chi has numerous health benefits for both the long time practitioner and the newcomer (in fact, if you observe the opening song from the Ranma 1/2 television series, Ranma, Genma, and Akane are performing moves from Tai Chi Chuan. To the right is a gif animation of Genma doing just that). For reference purposes, I will be mostly referring to the Yang Family style of tai Chi Chuan, which is the most common form and the form officially sanctioned by the government of China. But Tai Chi is more than simply good exercise. In every move, it embodies the teachings of Taoist Philosophy. For example:

In each stance, one leg is empty, or has no weight, and one leg is full, or most of the weight. This is demonstrating Yin and Yang.

In the movement "Grasp The Swallows Tail", you do not block the arm, you pull it. This is giving in and redirecting.

Each movement is slow, never hurrying. This is the Taoist belief in observing the world's pace and never hurrying. In different forms of Tai Chi, the slow movements are interspersed with fast movements; this is Yin and Yang. 

The list goes on. The practice of martial arts has numerous physical benefits, but the Taoists added spiritual benefits by incorporating their philosophy as well. By practicing these arts, you can gain a firmer grasp on concepts that may seem foreign to you, as well as get in shape and defend yourself.

Taoist and  Buddhist concepts :

Taoism
There are primarily 2 sects of Taoism: the philosophical and religious sects, similar to the broad divisions seen in Buddhism. They both studied nature, but for different reasons. The philosophical Taoists, who saw the teachings of Tao as a guide for life that is essentially deity-independent, studied nature to look for harmony. The religious Taoists, who believed strongly in a pantheon of greater and lesser gods, studied it to look for ways to change the course of nature (alchemy). This latter seems particularly difficult to understand because altering nature is moving against the flow.

The philosophical school of Taoism has its roots in the fifth century writings ascribed to Lao Tzu, a beaureaucrat who spurned the world to find bliss. According to legend, he was recognized as he left the kingdom, where the border guard requested Lao Tzu write down the essence of his wisdom. The resulting book is known as the Tao Te Ching, or Book of the Way. In essence, the knowable universe is composed of opposite components, whether physical (hard/soft; dark/light), moral (good/bad), or biological (male/female), which may be classed as either YANG (pronounced "yong") or YIN. When combined, existence is produced, and is manifest as TAO. Neither yin nor yang can exist independently (ergo the fallacy of "yin" or "yang" styles). The symbol of Tao is the "fish symbol" within which are two small dots (yin in the yang section, yang in the yin section), and around which are a pair of arrows, symbolizing dynamic interaction. The arrows have often been removed in contemporary motifs, but were popularized again when used by Bruce Lee in his Jeet Kune Do emblem.

The philosophical Taoists are largely atheistic, looking to nature for the secrets to harmony and bliss. As a result, Taoist martial artists mimicked animals in their quest for martial arts techniques, and many styles, including mantis, snake, and some tiger, show distinct patterns of nature mimicry. However, the theistic sects of Taoists believed that by understanding the harmony of nature, you could alter nature. In addition to alchemy, theistic Taoists developed complicated schools of ceremonial magic, and developed the martial arts style of Pakua.

The Taoists had their own temples and had their own system of martial arts (Hsing-I, Pakua). Emphasis was on internal styles. T'ai Chi Ch'uan (="supreme, ultimate fist;" a rather interesting, if redundant, use of superlatives), often attributed to Taoism, had a slightly different origin. It was designed to be a martial art for soldiers. 1200 years old.

While both Taoists and Buddhists understood and studied the concepts of duality in nature, the Taoist was more focused on the differences of Yin and Yang, while the Buddhist was more interested in the state of dynamic harmony of the two (ironically, Buddhists focused on Tao rather than its parts). Taoist philosophy is concerned with the intrinsic nature of Yin-ness and Yang-ness, readily seen when studying Taoist medicine or magic, for example. It is a Taoist stance to look at "Yin" versus "Yang" techniques, "Hard" versus "Soft" styles. (See also Buddhism.)


By "many roads," Tamo points out that enlightenment is reached by different souls in different ways; these may include the various seated and moving meditations. Such practices are termed yogas, gung fu, and sudden self-realization. However, all of the possible routes share the common themes of recognition of self-awareness, and practice of the Dharma--the Eightfold Path

Jing and chi are interchangeable. In our body, for example, jing is constantly changing into chi and vice versa. Modern physicists would be surprised at how many centuries earlier Chinese masters already knew about the relativity of matter and energy. The transformation of the food you have eaten into force or strength for your work is an example of jing changing into chi. The transforation of cosmic energy taken in through breathing into healthy cells to repair wear and tear inside your body is an example of chi changing into jing. 

There is another Chinese word often used in martial arts that is also transcribed as "jing", and it is probably this word that you mean. Here, jing means internal force, and is differentiated from chi in that jing is "harder" whereas chi as flowing energy is soft. Jing needs chi to manifest it. In other words, in order to have internal force, one must have a good supply of vital energy. 

The term "fa jing" is often used in kungfu, and it means "manifesting or sending out internal force". In Shaolin Kungfu, there is a saying as follows: internal force is manifested from the palm, vital energy is emitted from the abdominal energy field. This means that during combat, when a master wants to strike an opponent using internal force, he does not have to drive his fist ifrom a distance into the opponent; he merely places his palm on the opponent, and with an exertion of his abdominal energy field, he can transmit internal force from his palm into the opponent to hurt the latter seriously. 

Taijiquan masters differentiate between da-jing and fang-jing, or hit-force and release-force. When a master uses release-force on an opponent, the opponent is thrown many feet away but is usually not hurt badly. If the master uses hit-force, the opponent may remain on the same spot but is seriously injured. 

Introductions to Taoism/Daoism :

     
A way of thought or life. The word comes from the Chinese tao, meaning 'way'. There have been several such ways in China's long history, including Confucianism and Buddhism. In about the 6th century BC, under the influence of ideas credited to a man named Lao-tzu, Taoism became "the way". Like Confucianism, it has influenced every aspect of Chinese culture.

Taoism began as a complex system of philosophical thought that could be indulged in by only a few individuals. In later centuries it emerged, perhaps under the influence of Buddhism, as a communal religion. It later evolved as a popular folk religion. See martial arts.

The way of the Tao is the essence of their teachings. True teachers and students of martial arts are healthy in mind, body, and spirit. The way of the Tao is their way of life. 
When learning about martial arts students learn through Taoism to be strong in mind. Good concentration, not body strength, is the key to success. Mastery is achieved when no fighting at all has taken place. The Tao teaches to only use martial arts as a form of self defense. Some martial arts students only learn to dodge strikes, not how to give them. A healthy mind and body are necessities because without them power is nothing. Bruce Lee remains a leading figure in martial arts even though he is no longer living. He points out in is his book, Tao of Jeet Kune Do, “Know the emptiness and tranquility of your mind. Be empty, have no style or form for your opponent to work on.” 

Quote :
"The soft overcomes the hard.
The slow overcomes the fast.
Let your workings remain a mystery.
Just show people the results. "
: Lao-tzu (Tao-te Ching) from "The Classics"

                   
Quote :
"If you want to shrink something,
you must first allow it to expand.
If you want to get rid of something,
you must first allow it to flourish.
If you want to take something,
you must first allow it to be given.
This is called the subtle perception
of the way things are."    
: Lao-tzu (Tao-te Ching) from "The Classics"

Tao Philosophy

       
The purpose of martial arts is to live a long, healthy and enjoyable life, free from illness. 
Fighting skills are learned to allow you to defend yourself, to increase your self confidence
and power. Self awareness is also increased, allowing you to experience your
limitations and develop beyond them.Avoiding confrontation, minimizing stress and 
developing strategies for successfully dealing with environment and society are all
necessary studies if you want to lead a happy life.

Theory Of Time and Change

This theory holds that the universe is in a state of perpetual change - nothing remains the same,
or ever repeats itself exactly. Within this constant change, there are patterns and cycles which we
can learn to observe and anticipate.This makes it easier for us to harmonize with our environment 
and plan our actions.
On a martial level we can use this theory to help plan our fighting strategy -for example, if your opponent is clearly stronger (yang), you can use evasive manoeuvers (yin) to decrease (avoid) his force. If you can create an opportunity where he is unbalanced or in a weak position (yin), you have created a strong position (yang) to attack from. Following the changing patterns and conditions, you adjust yourself accordingly.

Quote:
"Complete" :
Nature is complete because it does not serve itself.
The sage places himself after and finds himself before,
Ignores his desire and finds himself content.
He is complete because he does not serve himself.
: Lao-tzu (Tao-te Ching)

Influence of Taoism in Marital Arts and human mind:

What is Ki?
"KI" is developed by meditation, concentration, and the fundamental exercise of abdominal breathing. This doctrine was the main source of metaphysical and intellectual speculation for Indian, Chinese, Tibetan, and Japanese philosophers and religious leaders. It was ultimately adopted by almost all the important schools of Martial Arts. It is not considered mysterious or magical but rather a common property of every human being. The difficult part is learning how to master it and release it profitably. It can produce effects not only within the body but also at a distance from the practitioner. It is claimed that this KI energy can be used to turn the hand into a powerful weapon, to heal wounds and diseases, or break bricks and boards without even touching them. It can be used as a shield to keep the individual from being injured. A Martial Artist can so direct the KI power that no matter how many blows he might receive, whether from fists, staves, or even swords, he will not even show a bruise or scratch on his body. 

One who has mastered the art is able to strike a pile of bricks, for instance, with just a slap, and break only one pre-selected brick in the pile. This energy, it is claimed, can be used to concentrate all available KI into a loud shout which, if so desired, can actually kill an opponent. On the defensive side, a man knowledgeable in the techniques of KI, can, through concentration and meditation, be completely indifferent to physical discomfort, pain, and even death. 

General Information
Lao - tzu, or Master Lao, is the name of the supposed author of the Taoist classic Tao - te Ching. According to Taoist legend, Lao - tzu, the founder of Taoism, was named Li Erh and had the courtesy name Lao Tan. An older contemporary of Confucius (551 - 479 BC), he was keeper of the archives at the imperial court. In his 80th year he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow his path to natural goodness. At the border (Hank Pass), however, the guard Yin Hsi requested that Lao - tzu record his teachings before he left, whereupon he composed in 5,000 characters the famous Tao - te Ching (The Way and Its Power).
The essential teaching of Lao - tzu is the Tao, or Way, to ultimate reality - the way of the universe exemplified in nature. The harmony of opposites (T'ai Ch'ai) is achieved through a blend of the yin (feminine force) and the yang (masculine force); this harmony can be cultivated through creative quietude (wu wei), an effortless action whose power (te) maintains equanimity and balance.

Taoism taught its believers to cast aside worldly pleasures, honors, and glory and to be content with their lot. Later on, Taoism came to be a religion of spirits and ancestor worship far removed from the original simple teachings. A priesthood arose, shrines and temples were erected, and an elaborate system composed of magic, charms, and spells was developed.

In principle, Taoism suggests not striving for 'the best', which theoretically is never attainable. Just accept 'good enough' and be contented and happy. Taoism teaches simplicity, frugality and love of the soil. 

Iron Shirt training is an effective body strengthening method to improve the quality of the physical body for martial arts, as well as, for any other physical pursuits. Cavity Press (dianxue) is used in martial arts fighting applications, as well as, in healing. When applied properly in fighting, your opponent will lose their fighting ability. With focused power and speed, a strike and/or grab with the fingers, palm, fist, elbow, knee, or toes, to the proper points on the body, can restrict and cause qi and blood to scatter in the opponent’s energy pathways. This would cause a restriction and/or loss of qi and blood to the area struck and will result in numbness, temporary paralysis, dizziness, unconsciousness, etc. Iron Shirt and Cavity Press are both very important components of martial arts training. The ability to apply Cavity Press to a stronger attacker may save your life. Having knowledge of the vital areas and strengthening the vital areas in your body can prevent an opponent from effectively applying a Cavity Press on you! 

Light or aura are expressions of higher vibration qi . Qi is the foundation of life, and light is the foundation of spirit. Qi is still within the three dimensional space where the physical body lives, and has not gone beyond the restriction of matter. Light on the other hand has the characteristics of the higher dimensions (like done in Golden Light Method and Taiji Yin-Yang Gong form).
Taoist believe that "Without light, your attainment will not reach a high potential. Without light, the cultivation of immortality has no immortal potential". The nurturing of the Original Spirit and the expression of the extraordinary abilities are accomplished in light form. It is necessary to gather Spiritual Light (light-qi) if one is to nourish the Original Spirit. To be connected to the higher planes, it is also necessary to open the Heavenly Eye (Third Eye).

Tao influcence & Martial Arts :
Wushu - the art of fighting - is the general term of all self-defence sports, some of which may be carried out with the fists or the legs, or with the help of swords or lances. The mastery of the various techniques once entailed very esoteric knowledge, which would only be passed on within a family or monastery, or from master to pupil.

For an outsider, the variety of Wushu styles is rather confusing. One Wushu technique is " long boxing" which depends very much on dexterity and speed, and is particularly popular with children and youngster. Another technique is imitation boxing, Xingyiquan, which favours forceful and balanced movements, and is characterized by small jump sans strong arm movements, often accompanied by loud screaming.

Taijiquan, or shadow boxing, is a gentle method that aims to dispel the opponent without the use of force, and with minimal effort. It is based on the Taoist idea that the principle of softness will ultimately overcome hardness. According to legend, it is also-just like Shaolin Boxing-derived from the movements of animals, geared to breaking the momentum of the opponent's attack and letting it disappear into thin air, it was originally a method of self-defence, but in China, it is mostly older people who use it for meditating and strengthening the body.

Shadow boxing depends on the application and mastery of the life energy qi, which can be directed to all parts of the body with the help of mental training. Qi must flow and circulate freely in the body.

The round movements of taijiquan are derived from this-they can be firm or loose, hard or soft, be directed forwards or backwards, but the movement must always be smooth and flowing. Through consistent practice of taijiquan, one eventually comes very close to the ideal of Taoism.

In a wider sense, qigong (breathing technique) is also part of Wushu and dates back 3,000 years. In qigong, techniques for regulating the breathing can bring about concentrated thinking and a state of inner calm. 

Tai Chi Chuan, Moving Meditation :

        
Literally translated as “Grand Ultimate Fist”, Taiji Chuan (also spelled Tai Chi Chuan), is considered one of the soft or internal arts. Combining meditation, Chi Kung (breathing exercises) and fighting techniques. Taiji is the ultimate in self defense.

Taiji’s roots are deeply woven in Taoist (pronounced doaist) thought. In early times, Taoism was a kind of Chinese religion based on a natural way of living. They followed cycles of the earth, sun and moon. Imitating actions of plants and animals, the Chinese tried to stay as close to nature as possible. Taoist religion is based on the idea’s from a book called the I Ching (pronounced yee jing). The I Ching tries to explain every possible situation in life through natural phases. Many Taoists became hermits to shed themselves of civilization so they could seek out the “natural way”. Seeking seclusion, the hermits created a temple in the Wu Tang mountain range of China. Around 200 B.C., one famous Taoist Lao Tsu wrote out his interpretation of the I Ching. Eventually his views became the philosophy known as “Taoism”, and it is still a guide for many philosophers and Taiji practitioners alike.

There are many different stories on the origins of Taiji, but it’s ultimate beginning dates back to the legendary Da Mo and the Shaolin temple. In the early 500’s, the monks at Shaolin kept a simple life of meditation and Taoist thought. From India the Buddhist Prince, Da Mo (also known as Bodhidharma) traveled to China, spreading Mahayana Buddhism. When he came upon the Shaolin temple in Honan, he found the monks weak and without physical ability. Even though they were on a spiritual journey, Da Mo stated “the body, mind and spirit are inseparable and if you neglect one, the others will surely suffer as well”. Da Mo then spent the next 9 years developing exercises to help the monks physically and mentally. These were called the “Muscle change classics”, “Bone Marrow Washing Course” and “the 18 Lohan Shou”. Eventually these exercises developed into a self defense system. He also combined the Chinese Taoism with Indian Buddhism and created what is now called Zen Buddhism.

In the late 1400’s Shaolin master Chang San Feng left the temple. He felt the self defense techniques that had evolved were too hard, using to much brute force. Heading for the Wu Tang mountains Chang sought to soften the Shaolin techniques. One day while practicing, Chang noticed a fight between a crane and a snake. As he watched, the snake used very soft coiling motions to ward off the birds attacks. He also noticed the crane used it’s wing to fend off strikes by the snake. This fight had much impact on Chang’s innovations on his Shaolin style. Combining Taoist breathing exercises along with soft fluid coiling self defense moves, Chang had created a soft or internal kung fu system. Chang San Feng called this system he developed “Mein Chuan”, Cotton fist or Soft fist. Although this cannot actually be called Taiji, this was the beginning of how it evolved. The teachings of Chang San Feng were passed on through generations of Taoist masters from Wu Tang mountain including: Wang Tsung, Chen Tun Chow, Chang Sung Hsi, Yeh Chi Ma, Wang Tsung Yeuh, Zhang Song Xi and to Chiang Fa.

In the 1700’s, Taoist monk Chiang Fa taught the Wu Tang mountain soft style to Chen Wang Ting, who was already a martial arts master. Chen took the Wu Tang soft style and blended it with his kung fu skills, creating what is considered the original form of Taiji. Chen taught his Taiji only to his family members and so did the rest of the Chen clan. Chen style Taiji can be distinguished by fast and slow movements, as well as hard and soft movements (a real yin and yang combination).

Chen’s Taiji uses “Chan Tsu Chin”, a spiraling action for attacking or yielding. Then in the early 1800’s a great martial artist named Yang Lu Chan heard of this “Grand Ultimate Fist” and set his self on learning it. However, Chens Taiji was a family system and only people with sir name of Chen would be permitted to learn it. Yang was a persistent. He gained entry into the family by posing as a servant. Every chance he could, Yang spied on the Chen’s practice, went back to his room and copied their movements for hours. One day Chen Chang Xing found Yang practicing, and seeing his diligence and superior skill level, decided to teach him formerly.

After learning all he could from Chen, Yang went back to his hometown. He taught Taiji to his friends and relatives. He also went to Beijing (capitol city of China) and taught Taiji to the royal family. Yang’s Taiji became his own unique style. Yang’s Taiji can be recognized by soft or yielding actions and the use of fa jing (explosive power). Many people challenged Yang to fights, but he was never beaten. Yang, Lu Chan’s Taiji skill was unsurpassed. He became known as “the man with no rival” and also “the unbeatable Yang”.

Yang Lu Chan taught the system to his son Yang Chian and grandson Yang Cheng Fu. Yang Cheng Fu realized the potential to spread his grandfathers Taiji to all of China. So in the early 1900’s Yang Cheng Fu and his student Cheng Man Ching softened his grandfathers Taiji even more. They also made the form a lot shorter so it would be easier to teach to a broader spectrum of people.

Cheng Man Ching was a master in his own right. He became known as the master of the 5 excellences. The 5 excellences being Taiji, Chinese medicine, painting, poetry and calligraphy. One of Cheng’s top students was William C.C. Chen. William Chen went on to be one of the best full contact fighters in Taiwan during the 1950’s. In 1965 he moved to New York city and continues to teach there. Grand master Chen has made innovations to Yang Cheng Fu’s short form, even furthering Taiji Chuan’s effectiveness.

Meditation :
"Meditation is not about feeling a certain way. It's about feeling the way you feel. It's not about making the mind empty or still, although stillness does deepen in meditation and can be cultivated systemically. Above all, meditation is about letting the mind be as it is and knowing something about how it is in this moment. 

Quote :
"Knowing" :
Without taking a step outdoors
You know the whole world;
Without taking a peep out the window
You know the colour of the sky.

The more you experience,
The less you know.
The sage wanders without knowing,
Sees without looking,
Accomplishes without acting.
: Lao-tzu (Tao-te Ching) 

Often, people think of meditation as some kind of special activity, but that is not exactly correct. Meditation is simplicity itself. As a joke, we sometimes say: "Don't just do something, sit there." But meditation is not just about sitting, either. It is about stopping and being present, that is all. Mostly we run around doing. Are you able to come to a stop in your life, even for a moment? Could it be this moment? What would happen if you did? 

Meditation really is about human development. It is a natural extension of cutting teeth, growing an adult-sized body, working and making things happen in the world. At some time or another, you are practically forced to sit down and contemplate your life and question who you are and where the meaning lies in the journeying of life ... your life."

Quote:
Those who flow in the peace and harmony of Infinity
make no distinctions.
They are therefore indifferent to friend and foe,
to good and bad, to honor and infamy.
This is the natural state of human beings.
: Lao-tzu (Tao-te Ching) 

Defining the Tao :
The tao [way] is said to be that principle responsible for the creation and support of the universe. Since it exists before the universe, it can be thought of (if only perhaps in a figurative sense) as the generating force. Early traditions in Chinese thought usually had the role of creator belonging to t'ien [heaven] with the tao then defined as the way that heaven followed (or as the way that man ought to follow). But with the work of Lao Tzu the tao becomes a completely independant entity. There is a blurring of the line between the tao as a thing and the tao as an abstract principle, and the two are said to be necessarily confused because they share the common characteristic of trancending the senses. While the tao is often described in terms of tangible qualities as if it were a concrete thing, Lao Tzu affirms that no terms can properly be applied to it since all such descriptors, in being specific, necessarily limit its description. If it is to be said to be like certain particular things then it cannot, by implication, be like certain other things. In trying to better capture a description of its nature, the whole idea of opposite terms becomes important. There is, throughout the work, an inference of there being something fundamental in that canon of opposites which structure our language and our view of the world; there is the inference that it says something about the essential nature of the universe and that that something is illuminated by our attempts to describe the tao. Consistently in these attempts then, it is always the lower terms - the "weak", the "submissive" and the "bent" - that are thought of as being the more useful (or at least, as less misleading) in such descriptions. This is important for the development of the later ethical part of the doctrine. Lao Tzu concludes to characterise the tao as plural in manifestation but singular in essence, as totaly real but totaly 
unknowable, as nonpersonal and amoral. He urges that men should model themselves upon the tao, as the path of least 
resistance through life. In order for them to do that, they must appreciate how it functions. 

The Movement of the Tao
The operation of the tao is often misinterpreted as a process of cyclical change, as an endless round of development and decline, but the lesson that Lao Tzu teaches is for us to "hold fast to the submissive". Such a precept would be useless if it were to be given in the face of inevitable decline; it would be impracticable if it meant trying to remain stationary in a world of inexorable and incessant change. Accordingly, decline is not always inevitable and stasis is not Lao Tzu's prescription. 

Quote:
"The taoist has no opinions
He simply listens, and acts
He treats those who are good as worthy
He treats those who aren't good as worthy, too
And so he finds their goodness
He gives those who are honorable his trust
He gives those who are dishonorable his trust, too
And so he gains their trust".
:Tao te Ching of Lao Tzu

Meditation upon the nature of things
Meditation as intuition drawn from observation shows that while development is typicaly slow and gradual, decline is contrastingly quick and abrupt; that while development seems to require some external motive, decline comes about as an intrinsic inevitability. In man, it is said that desire and covetousness spur him on to be ever wanting greater gratification. It is necessary to counter these natural tendencies by trying to know contentment, to "know when to stop". (Or, indeed, as is occasionaly implied, to know when not to even start: if one never contends then this at least ensures that one never suffers defeat ). Again there is a common misinterpretation that "doing nothing" is meant to be singularly negative and pessimistic. But it is connected with that (counter-intuitive) privileging of lower terms. Lao Tzu speaks of the "nothing" between the spokes of a wheel and the "nothing" within the walls of a vessel, claiming it is that which adapts such things to their purposes. He says of the empty vessel that it has the purpose of containment by virtue of its emptiness but that, when full, it has lost the "nothing" and achieved its purpose. 

Quote:
"The man of Tao remains unknown. 
Perfect virtue produces nothing. 
"No-Self" is "True-Self". 
And the greatest man is Nobody."

The Lessons of the Tao
Lao Tzu would have man emulate the tao by according due respect to the no-thing in things. He says that man should aim to be "without action" and "without name". By being "without action" it is meant for him to be innocent of knowledge inasmuch as to free him from desire; happiness comes from striking the balance in favour of subsisting, not consuming. By being "without name" it is meant for him to be able to give without claiming possession and to benefit without exacting gratitude; happiness comes from striking the balance in favour of being self-effacing and not egotistical. Politics and ethics are regarded as two aspects of the same thing. Consequently the lessons that are taught by meditation upon the consequences of the movement of the tao are intended to be applied as much to social government as to personal conduct. With Lao Tzu, the taoist always sees the relation between macrocosm and microcosm, a relation that pervades the taoist metaphysic. The nature of all things is in their te [virtue], and it is by virtue of their te that such things are what they are. Te is spoken of as what they "get" from the tao. The flux between things and their opposites is balanced by the operation of the tao through interdependant principles in yin and yang, (the one seen as active and appetative, the other as passive and vegetative). Ultimately, the apparent fact of opposition is merely relative and the logical conclusion of taoism is to destroy those very distinctions, leaving behind only ch'i [energy]. It is in the appreciation of this, that the taoist derives his ethic from an aesthetic, and in application his living achieves a harmony with his being alive. "When carrying on your head your perplexed bodily soul can you embrace in your arms the One And not let go?" 

Quote :
"Home":
Accept and you become whole,
Bend and you straighten,
Empty and you fill,
Decay and you renew,
Want and you acquire,
Fulfill and you become confused.

The sage accepts the world
As the world accepts the Way;
He does not display himself, so is clearly seen,
Does not justify himself, so is recognized,
Does not boast, so is credited,
Does not pride himself, so endures,
Does not contend, so none contend against him.

The ancients said, "Accept and you become whole",
Once whole, the world is as your home.
:Lao-tzu (Tao-te Ching)

TAOISM AND COMBAT -

If two fighters with Taoistic principles stand face to face, ready to fight, the fight would actually never take place. Both would wait and see what the other is going to do. This way, the fight would be decided without it ever have been fought. This is - seen in a philosophical way - wishful thinking.
But let's imagine that one of them would attack. Just how and when are Taoistic principles used during a WingTsun fight?

Now imagine that you, a WingTsun fighter, and your opponent cross paths. Right from the start, you have the better chances when you act according to Taoistic principles, which means that you would probably never "attack". (But don't forget that principle that advises you to take action against the harmful while the trouble is still small. Or, see the section "Acculturation of the body".)
And while your opponent would be busy getting his attack together, you would be freed from any form of decision-making; you would "only" react. You have released yourself from any form of expectation.
You let everything that may come from your assaulter simply happen. Since you have not planned anything, you can't fall victim of a wrong guess. So you react without intention, but you are reacting!
Your assaulter will have quite a bit of trouble trying to predict your counterattack.

The characteristics of water comes closest to the idea of Tao.
Your movements as a WT fighter constantly "flow" in a forward direction. Due to your passivity, your opponent deforms your arms and legs, in exactly the way your body was taught to by practicing Chi-Sao.
This way, your body will be able to find the "empty spaces" in your opponent's attack. Your counterattack is like a river flowing into a sea. If a boulder blocks its path, it elegantly flows around it. Despite all obstacles in its way, the water reaches its destination.
Your attacker is like a boulder. Should he be so strong that he cannot be pushed aside, first you let your body deform, then let your body divert itself, and after that continue going your way.

You take things as they come. Your reactions are based on what your body feels. This is where your strength lies: your body reacts to reflexes. You do not waste your energy - leave that up to your opponent!
The harder, more forceful and stiffer his attacks are, the more welcome he is to you. Your movements are economical, almost lazy. You take the shortest way such as the straight punch or the straight kick. But your reaction isn't just absorbing your opponent's strength in a soft manner; you add your own strength to his, while still remaining able to yield.
You do not run against brick walls that are stronger than you will ever be. Only stupid people run agianst walls and injure themselves.
The wise look for a hole in the wall - or - simply walk around it.
If you should realize that, after touching the wall, the seemingly strong wall is a cardboard dummy, then, without hesitation, knock it over

1. Go forward!
   As soon as the attacker moves close enough to potentially strike us, we immediately advance into him with our own attacks, putting him on defense, while keeping our vital targets protected. The goal is to strike and disable the attacker as quickly as possible or, failing that, to establish arm and leg contact with him so that we may react by fast tactile, rather than slow visual, sensitivity.
   
2. Stick to the opponent!
   Should the attacker succeed in blocking or otherwise impeding the advance of our arms and/or leg, we do not withdraw our limbs, but maintain forward pressure towards the attacker's vertical axis and stick to him. We do not allow him space to renew his attack.
   
3. Give way to greater strength!
   Tao principle  is "soft-style" martial art. Should the opponent exert strong forces on our sticking limbs, we do not fight against his strength, but give way to it in a controlled fashion that allows us to harness his strength and use it against him. We use his own force to remove ourselves from its path and simultaneously counterattack.
   
4. Follow through and fill the gaps!
   As a consequence of our constant forward pressure coupled with soft relaxation, our limbs automatically flow like water into the gaps in our opponent's defense, subjecting him to constant, overwhelming attacks.

   Taoism and the internal strenght Internal art is the art of utilizing internal energy, chi, for various applications. It is the "essence" behind martial, healing, spiritual, and meditation arts.  The art of meditation : Generally, when people think of meditation, they only think of it as a relaxation technique. Little do people know that meditation can also increases your vitality by strengthening the body. From the practice of meditation, you will learn how to use your mind to control and circulate chi, thus helping you to manage your energy more effectively and efficiently. It is from meditation that Inner Transformation takes place, transforming "The Three Treasures" from Chi to Jing, then Jing to Shen, the spiritual energy.  The methods from beginning meditation that calm your mind, opening of the Microcosmic Orbit channel, to transformation of Jing to Shen. Tai-Chi is born from Wu-Chi, the "Ultimate Nothingness".  It is the origin of dynamic and static, and the mother of Yin and Yang. If they move, they separate. If they remain static, they combine. The word Tao means "the way" or "pathway". What are Wu-Chi and Tai-Chi? Wu-Chi is the state before Creation, the state of nothingness. It has form, yet it is unformed. It has shape, yet it is unshaped. It has substance, yet it is empty. Its substance is in the form of chaos, meaningless form, so we call it empty. Tai-Chi is born from Wu-Chi by "movement". The "movement" spins. Through this motion of  Wu-Chi, the chaotic substance begins to separate. It separates the Yin from theYang, light from dark, and substance from non-substance. Internal art is the art of utilizing internal energy, chi, for various applications. It is the "essence" behind martial, healing, spiritual, and meditation arts.  Chi Kung : Chi Kung and Nei Kung are the mother of both the healing and fighting arts of China. Translated, Chi Kung means exercising the breath, and Nei Kung implies strengthening the internal tissues and organs. There are thousands of types of Chi Kung exercise. Some systems employ standing or walking methods and others sitting postures, some are more quiet and meditative while others moving and vigorous. Although they range from simple postures and gentle movements to demanding physical and mental disciplines, they are uniquely adaptive and easily suited for practitioners of any ability. Chi Kung is perhaps the most direct way to experience the health and fitness benefits offered by the Internal arts. These exercises loosen the joints and strengthen the body's posture. By opening and improving the body's natural circulation, they promote abundant energy and natural healing. The movements contain the foundation of all the other arts, but Chi Kung is practiced by many as an independent and complete art.  In this there are many systems including Chi Kung Sitting Meditation and Massage, Standing "Stake" Meditation, the Ten Taoist Exercises, the Eight-Piece Brocade, and others. Ancient Chinese movements that combine meditation and stretches to help you find inner peace, harmony, strength and health.   The Chinese believe that all aspects of a person are components of an internal energy called chi that flows throughout the body. They found that chi could be controlled and developed through mental and physical exercise. Not only could one be healed physically by cultivating the energy, but one could find strength ... and emotional, mental and spiritual peace. These chi kung (also known as qigong) exercises originated in China more than 5,000 years ago.  Chi kung for wellness : The Chinese have found that health and attitude are associated with the energy flow in specific main organs of the body. The following exercises will give you strength while creating a feeling of gentleness, confidence, joy, groundedness and mental sharpness.  The art of fighting : Internal energy is the power behind Chinese martial arts. In attacking, chi adds bone-shattering power behind each strike. In defense, it gives you the power to deflect or neutralize a fatal blow. Cotton Palm, Cotton Stomach, Iron Palm, and Iron Shirt are good examples of specialized martial skill using internal energy. Because a large amount of martial skill has developed over time, even a single side-kick has at least ten to fifteen variations between different schools and styles. Listing of all techniques would be repetitive and time consuming. Besides, each person has his/her own way of executing each technique and method. So "Principle" rather than "Method" is emphasized here. You will see "Three External Harmonies". When practice together with the "Three Internal Harmonies", they become what the internal school called" The Six Harmonies".  Chi is the Chinese term for this energy. Chi can be translated as air, breath, or energy. It cannot easily be seen, but yet easily felt. It is the momentum life-force in the universe. Without it, there would be no life. It animates us and other life forms. It determines the health of an individual. If you are lacking or have stagnant chi, you will feel ill. Without chi you will die. So the term chi can literally translate as "the breath of life". Although the term chi is in Chinese, the Chinese are not the only culture that aware of this energy. The Sanskrit term for chi is Prana, Ki in Japanese, Pneuma in Greek, and Ruach in Hebrew. The Polynesian called it Mana, while they called it Barraka by the Islam.  Quote : "Those who wish to embody the Tao  should embrace all things.  To embrace all things means first  that one holds no anger or resistance  toward any idea or thing,  living or dead, formed or formless.  To embrace all things means also that one rids oneself  of any concept of separation; male and female,  self and others, life and death.  Divison is contrary to the nature of the Tao.  Foregoing antagonism and separation, one enters  into the harmonious oneness of all things." :Lao-tzu (Tao-te Ching)
   Of the hundreds of martial arts from many different countries, some are internal martial arts, while others are external. The difference between the two lies in the cultivation of the Chi. In internal systems like Tai Chi, Chi Gong, yoga, and different forms of meditation, focus is on the nature of Chi in our bodies. External martial arts like Karate and Thai boxing emphasize sending their Chi outside their body. Of course I am generalizing and there are many overlapping elements. Both internal and external martial arts are directly correlated to healing modalities like Reiki, Shiatsu, and massage. Qi (Chi), Gong (Kung, Gung) :    Qi (Chi) means breath and internal energy and Gong (Kung, Gung) means work or achievement. In China, Buddhist and Taoist adepts sought to increase their internal energy and keep it flowing freely throughout their long days of seated meditation. Some say that an Indian Buddhist named Bodhidarma first brought QiGong to a Taoist temple in China, while others believe that ChiKung was first developed in China.          ChiGung works with the energy found in our bodies and in the surrounding environment to overcome the imbalances that sap our strength and give rise to disease. Anyone can discover ChiGung. Observe a child running onto the warm sands of the beach. Notice how deeply they breath in the salty air or how their arms open wide to embrace the fun that lies before them. Children have a natural relationship with the energy of their environment. The simple meditative movements and breathing exercises can be practiced by anyone to rediscover the energy around. Quote: "Uncreated" (Quotations from Chuang Tzu) "To name Tao is to name no-thing.  Tao is not the name of (something created).  "Cause" and "chance" have no bearing on the Tao.  Tao is a name that indicates without defining.  Tao is beyond words and beyond things.  It is not expressed either in word or in silence.  Where there is no longer word or silence  Tao is apprehended." Chi Kung Chi Kung can be divided into five historic branches; Buddhism, Taoism, Confucianism, Martial Artist and Health - each of which then contain many variations. Chi Kung is a term used to describe various forms of exercise where breathing is of central importance. However, the term is generally used to refer, not simply to any breathing exercise, but only to those which make use of the breath to either increase, balance, or control the chi (the essential life-force of all living things) . Chi means air. Chi Kung means to practice the process of breathing to increase chi pressure (life-force pressure). It is this awareness and concern of this chi that set Chi Kung apart from orthodox physical or mental exercises -which treat the mind and the body as two separate entities. Reference may be made to the study of Kinematics - the science of motion without reference to force: therefore considering the curing of illness through muscular movements. Why do people perform Chi Kung as a keep-fit exercise? The "average" person who is not a professional athlete will find Chi Kung the ideal keep-fit exercise that comes closest to satisfying the needs of modern criteria of what constitutes a "good', exercise. The term "keep-fit" has now come to be understood as being "fit" to perform your normal day to day activities. "Fitness" is therefore a relative rather than an absolute term. Ultimately, the underlying aim of a good exercise is to prolong life and make life more enjoyable. On a physical plane, Chi Kung exercises the limbs and gently massages the internal organs which most orthodox exercises ignore. The relaxed and slow tempo of the exercise calms the mind while the full awareness of the mind, during the exercises, helps to promote growth and repair of nerve cells. Perhaps the greatest advantage of Chi Kung as an exercise is the total freedom it affords you in terms of conditions for training. It can be practised in sickness as well as in health; in old age and in youth; indoors or outside; alone or in the company of others; and does not require any expensive equipment or special premises. Hence, Chi Kung can be practised regularly for short periods every day. To perform Chi Kung in clement weather is great fun and allows you to draw chi from the environment. You would not need to warm-up at the beginning or to cool-down at the end. While you would feel refreshed and fully alert at the end of the exercise your heartbeat would not be racing away and you would not be puffing and panting. It becomes a habit. This is what exercise should be like - a little every day. Chi Kung is grouped into two main divisions; stationary exercises and moving exercises. In both cases no fast or jerky movements are involved. Stationary exercises are practiced in a standing, sitting or lying position. The head and limbs of the body being maintained motionless during the exercise. Moving exercises involve the movement of the limbs and body, e.g. as in Tai Chi. Moving exercises are less monotonous than static exercises. The mind is more easily occupied through the movement of the limbs and body. However, stationary exercises, if practiced in the correct way, can normally produce much quicker results than the moving exercises. Chi Kung has long been used in many hospitals in China as a form of therapy. There were (and still are) specialist healers who employ Chi Kung to heal. As part of the cure, the practitioner would teach the patient a particular sequence or a general set of Chi Kung movements (exercises) that influence their particular illness. This would eventually clear up the diagnosed "blockages" and then continue to maintain an overall good health. The types of illnesses that are particularly suitable for Chi Kung therapy are generally those of a chronic nature and those due primarily to bodily malfunctions. Among the problems reported to respond are insomnia, diabetes, constipation, anaemia, hypertension (high blood pressure), some forms of rheumatism and arthritis, headaches which persistently recur and are seemingly without cause, gastric disturbances, unusually slow recovery from illness and bruises, hyperactivity, mental stress, impotency, etc. Is Chi Kung then a panacea? (a cure for all things). It will be noted that most of the maladies listed above are without cure, the orthodox treatment being either the use of drugs to suppress the pain and symptoms, or the introduction of chemicals and hormones from an external source into the body to try to make up deficiencies due to the body being somehow unable to produce them. It would not be true to say that Chi Kung can directly cure such ailments. The positions and techniques are designed to effect the movement of energy, and help it to circulate around your body and to nourish you internally and externally. Therefore with regular practice you will feel stronger and will notice an improvement in your energy level. What Chi Kung does is to get the body back along the right track, so that it can go about the business of curing itself and carrying out its natural functions. This holistic approach, in that the patient is part of the healing process, has met with world-wide acceptance. Chi Kung is the most fundamental of the martial arts and is sometimes used by people with a quest for "supernatural" powers. But on balance, people who practice Chi Kung do appear to have certain abilities not enjoyed by others, or by themselves before they seriously took up Chi Kung. Most schools of martial arts employ Chi Kung to increase striking power of their fighting techniques. Some martial arts experts seem to enjoy giving demonstrations of their skill in inviting audiences to strike their unprotected body with heavy punches and kicks. Obviously there is no such thing as a really indestructible body, as these people will readily admit. But it cannot be denied that kicks, punches and strikes by blunt instruments dealt out by skilled hands seem to cause neither pain nor injury on these exponents of the art of Chi Kung. Masters can perform extraordinary feats of strength and endurance by developing the use of chi. In practising Chi Kung for such "powers", you are going far beyond the simple needs of good health. Serious study under close supervision is required. There are some systems of Chi Kung (Iron Shirt, Iron Palm, Dim-Mak) designed specifically for such goals, but potentially harmful if they are practiced incorrectly. These systems are quite different from the type of Chi Kung performed for health and meditation. Chi Kung Breathing : 1. Tummy Breathing Find a comfortable place to lie down with your arms by your sides, the palms of your hands facing up, the feet a little apart, legs uncrossed, and allow yourself to feel the places where the floor underneath you supports your weight, the backs of the heels, the backs of the legs, the buttocks, the shoulders, the back of the head, and just allow yourself to relax into that support. Whether the body is tense or relaxed, the weight of the body is always completely supported by the floor, just as much as if your body were a sack of potatoes that someone had dropped on this floor.  Start to breathe using your tummy, so that as you breathe in your tummy gets a little fatter, and as you breathe out it goes down again. The feeling is as if you were drawing air into your tummy. What's actually happening is that you're using a muscle called the diaphragm, underneath the bottom of your lungs, that's gently pushing your tummy out. So every time you breathe in, let your tummy get a little fatter, and as you breathe out, just let it go.  If you can, start the breath down from rather low down towards the pubic bone, so that the feeling of getting a little fatter in your tummy is starting way down towards the pubic bone, and coming up towards the navel or even the solar plexus.  As you breathe out, take the opportunity to relax your body even more. As you breathe in, you can become more aware of you body, and as you breathe out, you can let it relax even more, trust the support of the floor beneath you.  2. Complete Breathing Now I'm going to ask you to switch to another breathing pattern, using both your tummy and your chest. For this one I want you to start with the pattern we were just doing, breathing into your tummy, and when your tummy's full, start to breathe into your chest as well. Fill the chest, and as you fill the chest, you can even allow your tummy to contract a little. So first as you breathe in, your tummy gets fatter, and as you continue to breathe in more, your chest gets fatter and your tummy goes in again. So the feeling is as if there's a wave that's going up the body, staring at your pubic bone and going through your tummy then going up through your chest then going all the way up towards your neck. It's like a python swallowing an egg, as the egg moves through the body.  As you breathe out the same wave goes down again, so you're breathing out of your chest, then out of your tummy.  So there's a big, full wave that's moving up through your body on the inbreath, and going down again on the outbreath.  You may notice that you take in a lot of air with each breath this way, maybe even four or five times as much as you usually do, and just one cycle of your breath can last maybe 20 seconds. See how much you can relax your tummy muscles. Every time you breathe in, see if you can fill your tummy a little more, and every time you breathe out, see if you can empty and relax the chest even more, so that you can really fully breathe out all the old stale air. It may feel a little unfamiliar to breathe out that much; just allow it to be a little unfamiliar.  Take a really full breath in, starting with the tummy, then moving up through the chest, and then as you breathe out really empty the chest, really let it go, just let all the muscles of the chest and the ribs be soft, breathing out all the way. As you breathe in, you're taking in all this Chi energy from the air, and the good Chi, the energy that you can use, you send down to your tummy as you breathe out and store it for later. And the energy that you can't use, the old, stale air, or just stale energy anywhere in your body, you breathe out. So you take in all this Chi, and as you breathe out, you breathe out the stuff you don't need from the top of your lungs, and the stuff you wanna keep, you pack down into your tummy and save for later.  As you continue to do this, you get the feeling that your chest is relaxing more, and you're getting more and more energy around your midsection.  Once you can breathe like this using the front of your body, start to use the back of your body as well, starting to breathe into your lower back, using the muscles of the lower back, expanding the lower back just in the same way as you expand your tummy to make room for the breath, and just in as when you breathe in you can feel a wave going up the front of your body, so you can feel a wave going up the back of your body as well. This big breathing wave is going through your whole body, front and back.  Let every part of your torso be loose, let your tummy be loose, let your chest be relaxed and soft, and let your lower back and your upper back both be relaxed and easy so that this wave can go through them.  In the Chinese system, the first type of breathing you did, just in your tummy, is called 'post-birth breathing,' or Tan Tien breathing, and the second type is called wave breathing, or 'pre-birth breathing.'  3. Circular Breathing Now I'd like to move on to a third type of breathing, called 'circular breathing' and for this type of breathing you don't use as much control. Just take a full, deep breath IN (Breathes), and then let it go - just let it go anyway it goes, take another deep breath in,[B] and just let it go using your tummy, your chest ,whatever.  Breathe continuously with no gap at all between the inbreath and the outbreath; that's why it's called circular breathing.  Breathe in actively, so you do the inbreath, and just let the outbreath go, let it happen naturally, let it happen at its own speed. You can use either the mouth or the nose to breathe through, but choose one or the other - don't mix them. You may start to get a little high, exhilarated, energized. You may also start to feel tingling in your fingers and your toes. If these sensations start to get too strong, just ease up some.  These three types of breathing all have their own usefulness. The first type of breathing where you're breathing down in your tummy is good for calming, centering, relaxing. The second type, where you're using your whole torso in this very slow, even wave, is good for building up energy in the body, and I'm going to refer to this later in some of our later exercises.  The third type is good where you have a lot of energy moving already, maybe emotions coming up, tensions - lots of stuff is happening. This type of breath is very good at unblocking that and letting it come out, free it up.  Chi Kung Relaxation in a Standing Position : Find a comfortable and convenient place to stand, with your feet about shoulder width apart.  Soften your knees slightly so they're somewhat bent, and imagine - or rather create - a Golden Cord holding you up from the top of your head, held by Kuan Yin, the Chinese goddess of compassion, who supports us all with her unconditional love. Feel the support of that Golden Cord holding you up, and allow yourself to just relax into it, just accept that support from above, allow someone else, something else, to do the work of holding you up, so that you can relax.  You can allow everything to hang off that Golden Cord, your shoulders, your spine, your pelvis, your legs. Everything can just hang off that cord.  Now I'd like you to imagine your body as full of a heavy fluid, - your whole body, your head, your shoulders, your neck, your arms, your chest, your back, your pelvis, your legs, your feet, full of this heavy fluid that is responsible both for the weight of your body and also for any tension that you may experience in it.  You can imagine this fluid as being a little heavier than water, maybe 20% heavier than water, and as you stand here supported from above by the Golden Cord, allow that fluid to start to drain out of your body,  It can drain out of your head - perhaps you can even feel it draining out of specific places in your head, out of the back of the neck down, down, out of the forehead, the nose, the eyes and the muscles around the eyes, the cheeks, the jaw, the front of the neck, down into the shoulders.  From the shoulders, some of the fluid can drain down into the arms, through all the joints of the arms, the elbows, the wrists, the knuckles, dripping off the ends of the fingers down to the ground.  Some of that heavy fluid can drain down from the shoulders into the chest and the back, from the chest and the back down into the tummy and the lower back, from the tummy and the lower back down into the pelvis, from the pelvis down into the thighs, from the thighs down through the knees, the lower legs, the ankles, the soles of the feet, and from there down into a reservoir about three feet under the ground. You can feel it like a steel tank or something like that, three feet under the ground.  All the weight of your body, and all the tension in your body, is now sunk down underneath the ground, and you can feel that like a strong, powerful, heavy counterweight. You can start to move your body, to move and sway in different directions, forward and back, side to side, and because you have that counterweight underneath the ground, you're much more stable, you can lean much further in different directions. You can be softer and more stable, you have much better balance. And if at any time you lose that stability a little, just sink even more of that fluid out of your body into that tank underneath the ground that serves as a counterweight.  When you've had a little fun with that, just come back to a central position, and feel again the support you're getting from the Golden Cord, feel the stability you're getting from this big counterweight, underneath you, three feet underneath the ground.  You can feel the duality between the Golden Cord holding up the crown of your head and the weight sinking down underneath the ground as it gently stretches you a little bit. Kuan Yin is lifting the crown of your head upward, and your tailbone is sinking downward, so you're getting a little taller, getting a little stretched, both from the top and the bottom, like a duality between the sky and the Earth, and yourself just in the middle, as a balance point.  You can intensify this stretching feeling by visualizing the vertebrae of your spine as a string of pearls on an elastic thread that is being slowly stretched from above and below.  If you spend a lot of time in a seated position - for instance, if you have an office job - you may want to try this in a seated position. Just sit down comfortably on a chair, perhaps the chair you normally use. Feel the support of the Golden Cord from the top and allow the fluid to drain out of your body. You can allow some of it to drain out through your arms and your fingertips, some of it through your feet, and some of it through those two little bones that you sit on, down through your chair and even down through the legs of the chair into the ground and underneath the ground.  This is a good exercise to do any time you feel yourself under stress at work, or if you're sitting in rush hour traffic and getting frustrated with it, just allow whatever that is that's upsetting you to drain out along with that fluid in your body, under the ground. And notice that it's still there for you, it's not like you get rid of it, you store it there, underneath the ground. If you need it it' s available, it helps your balance, it's a resource for you, it's just that you don't have to carry it, you don't have to use any of your muscles or your body to carry it.  So just in the same way as the Golden Cord means that your support is effortless, this counterweight underneath the ground means that your balance is effortless.  Standing Chi Kung-2 This exercise comes in five, ten, fifteen, and twenty-minute versions, each version going a little deeper than the previous one. I'll inform you at the end of each five-minute period, and whenever you decide you want to stop you can just take a brief walk around the room to stretch your legs.  Find a comfortable and convenient place to stand, with your feet about shoulder width apart and parallel, and start to feel the support of the Golden Cord holding you up from the top of your head, held by Kuan Yin, the Chinese Goddess of universal compassion. Just allow your body to relax and hang off that cord. Allow Kuan Yin to do the work of holding you up, just trust her to do her job.  Allow the weight of your body, and any tension in your body, to start to drain out, starting from your head, through your face, your neck, your shoulders, your arms, your wrists, your hands, your torso, your belly, your pelvis, your thighs, your knees, your ankles, your feet, all the way down into a reservoir three feet under the ground.  Allow even your feet to relax, with your weight going down into the ground just forward of the heels, so the front parts of your feet don't have to exert any force on the ground, and can sit easy and relaxed on the ground, king of like the webbed feet of a duck.  Imagine you have a horse between your legs, and that the very bottom part of your body is resting on the saddle of that horse. So there's a feeling of the weight being taken on your perineum - that's the very bottom point of the body. Relax into the support you're feeling there. Relax the buttocks and the anus - create a feeling of everything opening down to the ground.  Feel your pelvis like a bowl full of water.  BREATHE - take a lot of energy into your body with your breathing. You can use one of the patterns described in Exercise 1 or any other pattern that works for you.  Now imagine strings attached to your wrists, held by Kuan Yin, the Chinese goddess of compassion.  In a few moments you will feel her lifting up your wrists by these strings.And as she lifts up your wrists, allow the shoulders to relax and open as much as they can. One good way to do this is to imagine all the joints of the shoulders expanding, just a little more space in all the joints of the shoulders, as if every bone in the shoulders is getting just a little further apart from all its neighbors.  [2 sec pause] Now feel her slowly lifting up your wrists using those strings, till your wrists come to about the height of your heart.  [8 sec pause]  Have your palms facing your body at around the height of your heart, so that there's a round space between your arms and your body, as if you were hugging somebody. By the way, one of the Chinese names of this position is 'Hugging the tree.' You can even do this while really hugging a tree if you want to.  Allow the shoulders and elbows to roll down and back, making more space, as if opening your arms to hug somebody, greeting a long-lost friend, opening your arms, saying 'AAAAh!, good to see you!'  This is the end of the five-minute version.  Phase 2 Start to use the breath to soften the chest. Every time you breathe out, let the chest go just a little more, let go of the old, stale air.  The energy you let go of from the chest can sink down into your belly and the small of your back. Every time you breathe out, energy sinks down into your belly and lower back.  Relax into the position more and more. Your pelvis is a comfortable chair and the rest of your body is just sort of plonked down inside it, relaxing in it the way you would in an easy chair.  Let every part of your body be as relaxed as it can be given the position you're in. The shoulders and elbows are as soft as they can be, just hanging from the body and from the strings holding up your wrists.  Relax your legs, like a mushy suspension system on an old American car. If your legs relaxed any more, you'd just collapse in a heap on the ground. As your legs relax more you may start to feel tremor; if you do, it's a healthy sign, just allow it to happen by itself.  There's a soft place where the top of your spine meets the base of your skull, called the 'Jade Pillow'. I like to imagine that this place is a lake slowly filling with water. As the Jade Pillow expands, you may notice a slight change in your mental attitude; you may even notice that your normal personality is not there in quite the usual way.  You may perceive things differently; you may feel a little spacy. Just relax into the feeling, that different feeling. It's a letting go of control of the body, and also a letting go of control of the mind.  Another way to open this place is to imagine a pivot for your head running through your temples. Imagine your head tipping a little by itself, so that your chin goes down and in a little, and the back of your head goes forward and up. Don't DO that, just notice it happening by itself.  As you stand here, you can feel an aura extending about nine inches away from your body in every direction. Your presence Filling the air to a distance about nine inches away from your body, away from your legs, away from your arms, your head, your torso. It's like that figure of the Michelin man, made out of tires, everything very fat, very expanded, very blown up from within.  Imagine a chain attached to your tailbone going down a thousand feet into the earth. And at the end of that chain is a heavy weight, a heavy steel ball, that you can feel like an anchor in this position.  [DING] This concludes the ten minute version.  Phase 3 Feel a connection between your fingertips, like an electrical spark gap between the two hands. Perhaps you can feel a tingling like electricity ready to flow across. Use the outbreath to send energy to the fingertips.  The energy pathways to your fingers will open as the Chi flows through them, in the same way that small kinks in a hose straighten out when the water starts to flow through that hose.  If you're feeling any kind of tension, stress, or strong sensation anywhere in your body, perhaps in a shoulder or a thigh muscle or a place in the middle of your back every time you breathe out, and send the energy of your breath, your Chi, to that place. Send your love along with the breath; let that place know that you love it and you care about it. You can think of what you're sending as oxygenated blood, if you wish, that's clearing away lactic acid, or as CHI opening up a meridian, or just the energy of your attention and your awareness that is, perhaps for the first time in a while, starting to feel that place, feel exactly what's happening there, understand what's going on.  In any case, know that whatever you do is healing, healing for that place.  Sometimes in this posture, there are places that you held tight for a long time, where you start to feel the tightness. Feeling the tightness is the first step to letting the tightness go. Just allow it to be the way it is, send it your love, send it the energy of the breath, send it the CHI, send it the oxygenated blood. When that place is ready to let go, it will. [SHORTEN, REWRITE?]  Allow every place in the body to be exactly the way it is, send it your Chi on the outbreath, send it your love. Bring your awareness to any place in the body that asks for it, notice exactly what your sensations are without interpreting or judging them. Notice exactly where you are having the sensation and what the sensation is, but without attempting to label it, for example, as painful or pleasant.  Just let go of control of the body to the maximum possible, just stand here and relax into the experience of standing here. Make sound if you feel to. Keep the Jade Pillow at the back of the neck open. Allow your body to do whatever is most comfortable for it.  Recheck all the fundamentals of the position. Recreate the golden cord holding you up from the top. Sink the weight one more time down through the body through the feet to that reservoir three feet under the ground. Relax your chest. Use the breath to relax it even more, sinking the energy down into your belly and your lower back.  Can you still feel that horse between your legs? Can your still feel your legs very soft and relaxed, like the suspension system on an old American car? Can you still feel the openness at the back of your neck and the Jade Pillow? Can you still feel your arms soft and round as if hugging someone or something?  This ends the fifteen minute version.  Phase 4 If you've stood here this long, you don't even have to do the exercise right any more. Just be willing to allow what needs to happen to happen, and allow your body to do what it needs to do to heal itself. The suggestions earlier on may help for most people, but your body is special, and it knows much better than you or I consciously do what it needs to do to heal. Be ready to be surprised by what your body does and willing to go along with it, take it as an adventure, even if your mind finds it wrong, unfamiliar, or strange.  This position always works. In the long run, it's easier to relax in this position than it is to stay tense. If you stand here long enough the mind and the body are going to let go. The more you can relax and stay present, the quicker and more enjoyable that process is going to be.  How much you can enjoy standing here, how much pleasure you can get out of the breathing, out of the sensations in the body, out of the feelings that you're having, and the changes that are going on.  This is what's happening right now, how much can you enjoy it? And how willing can you be for the process to work itself through? How much can you enjoy what's happening with your body, your mind, and your spirit right now? And how willing can you be for it to change, in the next moment and the next and the next?  Relax into the position as if you're going to be here for a while longer, so you may as well relax- there's nothing to wait for, so you may as well take a break, sit down inside your own body like a comfortable chair.  Take a few seconds to notice exactly how you are breathing.  [10 sec pause]  Check through your whole body, starting at the top of your head, feeling each place in your body, noticing how it is, noticing the state of the muscles. Don't be too quick to relax anything or change anything, just notice it as it is; if it relaxes by itself that's fine.  You can check out the muscles of your face, the muscles around the eyes, the cheeks, the jaw, the forehead, the neck, the shoulders, the upper arms, the forearms, the chest, the upper back, mid-back, lower back, the tummy muscles, buttock muscles, the muscles of the thighs, both the upper thighs where they attach to the pelvis and the lower thighs where they attach to the knees. The calf muscles, the ankles, the arches of the feet, and the toes.  This ends the twenty-minute version of standing Chi Kung.  Now slowly drop your arms, or allow them to drop, place your feet together, place your hands behind your back, and stretch out your legs by raising one of your legs, say the right, straight and then bending it as you bring it in. Then the same with the left. So you raise each leg keeping it absolutely straight, then bend it as you bring it in. Do four of those on each side. Now continue to breathe slowly and easily as you walk around the room. Check out how you feel, how your body feels.  Take it easy for the next few minutes as you slowly make the transition back to your normal life.  [10 sec pause]  Purifying the Body, Mind, and Spirit : In this exercise we cleanse the five components of the bodymind in the Chinese system. These don't correspond exactly to our Western ideas: some approximate definitions follow. If you click on e.g. Shen, you will go to the part of the exercise that purifies the Shen.  Li Physical strength, the physical body.  Jing Sexual/spinal energy - Kundalini in the Hindu system.  Chi Breath energy, subtle circulation of energy through the meridians.  Yi Intention, purpose, focus.  Shen Spirit, soul, true nature.  Just as in Exercise 2, find a comfortable and convenient place to stand with your feet about shoulder-width apart. Feel the Golden Cord from the top of your head holding you up, and allow your weight and any tension in your body to drain out into that reservoir three feet under the ground.  [10 sec pause]  Cleansing the Li You're now going to cleanse the five components of the body and the mind in the Chinese system. First, you'll cleanse what the Chinese call Li, physical strength, the physical body.  To cleanse the Li, I'd like you to allow your hands to slowly float up to your sides, left and right, floating up in two half circles either side of your body until your hands are over your head, and then start to allow your hands to slowly sink palm down as if gently pressing down on something.  As they reach the level of the top of your head, imagine your body full of a heavy fluid, just as we've done before, holding weight, holding muscular tension. Allow that fluid to slowly drain out so that it remains below the level of your hands, so your hands are gently pressing and squeezing that fluid down. Allow them to sink down at their own pace, slowly, gently, easily, feel that fluid draining out below the level of the hands, kind of in the same way as kids will sometimes use a hand to wipe a funny expression off their face. Let those hands, as they sink, take any tension in your muscles with them down through the legs, the feet, and into the reservoir three feet under the ground.  I'd like you to do that one more time - again, bringing the hands up to the side till they come over your head, keeping the shoulders relaxed, allowing the hands to sink palm down, wiping off any tension from the muscles of the face, feeling any physical tension or anything in your physical body that you don't want or don't need slowly starting to drain out, leaving your body light, clear, and relaxed.  Cleansing the Jing The second component that you're going to cleanse is what the Chinese call 'Jing'. The word means energy or power - it also means sexual energy. Specifically, it means the energy that runs through your brain and your spine, through your spinal column. As we do this exercise I'm going to ask you to visualize a separation of that energy happening. The parts that belong down below, in the base of the spine, are going to go there, and the parts that belong up above, in the head and the top of the neck, are going to go there.  Maybe right now this energy is mixed up, it's got some sexual elements, it's got some more spiritual elements, all mixed together, and you're going to do the separation, so that the sexual parts can go to the sexual areas and the spiritual elements can rise up to the crown of the head. So it's like a precipitation process.  Again, allow the hands to float overhead, and allow them to slowly float down, palm down. As they float down, feel the energy in your brain, the back of your neck, and your spine. Let the parts of the energy that want to rise, rise to the crown of your head, and let the parts that want to sink be massaged down by your hands to the bottom of your spine and your tailbone.  Your spine may feel a little different as a result of this. Again, allow the hands to float up,  [8 sec PAUSE]  and gently press down, again separating the energy in the spine and the brain between the crown of your head and your tailbone.  [PAUSE]  Cleansing the Chi The next system you are going to cleanse is the 'Chi.'  Chi is a term that crops up a lot in T'ai Chi and Chi Kung - breath energy, life energy.  Allow the hands to float up either side of you over the top of your head, and let them sink palm down. This time, pay attention to your breathing as the hands come down. Every time you breathe out, feel the stale Chi, and also any energy that you don't need in your body, being breathed out from the top of your lungs, and the energy from the air that you do want to keep being compacted down into the lower half of your lungs - you may even want to think of it as being packed down into your tummy.  So with every breath you're purifying the lungs by breathing out stale air. You can breathe out stale air from different parts of the lungs. As your hands pass your lower lungs, for example, you can see if you can squeeze out any old air from the lower part of the lungs. Then of course as you breathe in, you take in as much fresh air as you can.  Repeat this once more in your own time.  [BIG PAUSE]  Cleansing the Yi The next component we're going to cleanse is the Yi, or 'Intention'. Your intention is like a clear picture that you create in your mind, of where your focus is. The point associated with the intention is between and a little above the eyebrows - what the Hindus call the 'third eye'.  What you're going to wash off, cleanse away, is any distractions, complications, side issues, anything that has as it were gotten stuck onto your central purpose, perhaps things you do just out of habit or to pass the time like watching TV or daydreaming, so you're coming back to your central purpose in life, what your life is about. And also to your core intention right now - what are you doing right now, why are you doing it?  Let the hands float up, and slowly let the hands float down again. See if you can wash off any accretions to your fundamental purpose, any distractions, stray thoughts, random mental activity, wash it away with your hands, so that what remains is your true purpose. Do once more in your own time.  [Pause]  Cleansing the Shen The last component we're going to purify is called Shen, spirit. The Shen is what the Zen people would call 'the face you had before you were born'. It's your true, essential nature - who you really are. What we're going to wash away is anything that isn't really you but may seem to be - things your parents or your schoolteachers may have told you about who you were, decisions you may have reached yourself, any idea or theory about who you are, that may be limiting you in some way. Again, allow your hands to float over your head. Let anything that is not your true nature be washed down by the hands, down through the body down through the feet into the ground.  When the hands come the bottom you're just left with who you really are, your true self.  As you do this next washing you can notice what you ARE washing off, some of your programs, your habits, your beliefs - just loosen it up, separate it, feel it washed away.  One more time  ZEN: The combining of Zen and Taoism is not new. Bodhidharma practiced Taoist yoga in India. He brought Buddhism to China where it combined with Chinese Taoism to produce living Lin Chi (Rinzai) Zen. The great Korean Zen Master Won Hyo combined both practices in the Silla dynasty 1300 years ago, practicing the same Sun-do breathing we teach here today. Japanese Zen Master Hakuin strongly emphasized the importance of Taoist breathing techniques for Zen practitioners. In the search for awakening to our Essence Mind, Zen meditation is a direct spiritual path. With awakening, all that remains is harmony, love, peace, compassion and wisdom. But with poor healthy or energy and emotional imbalances, many obstacles arise for deep sitting meditaton. Modern day Zen practitioners unknowingly are not utilizing the benefits that Taoism can bring to their practice. Also, Zen has wisdom which goes beyond the harmonizing benefits of Taoism, but Taoists do not realize this Zen wisdom and for them it is easy to become attached to their own energy. With wisdom and pure intention, if we combine Zen and Taoism, we can enter a correct spiritual path with balanced health and purified mind, and achieve great awakening. Tantien Breathing Meditation In 1967, the Taoist cave hermit Master Chong San came down from the hills into Seoul. He spent the next 15 years teaching a tantien breathing meditation called Sun-do, which had been a secret practice. During those years, he transmitted his teachings to eleven of his students, giving them sanction to teach. One of these eleven was our teacher, Ven. Hyunoong Sunim, a Korean Zen Buddhist monk who was trained under Master Chong San for ten years, combining this with his twenty years of traditional Zen practice. Due to the various and dramatic changes it produces, Sun-do must be practiced under the strict guidance of a sanctioned teacher. Sun-do, a Taoist way of longevity, involves a combination of breathing patterns and a total of 365 postures divided into several different levels of practice. Over time it initiates tremendous changes involving our whole physical, mental, emotional and spiritual being. It transforms our old habits and heals the damage created by these habits. Through it, we can awaken to the truth of the universe. Quote: "When things have become strong, they (then) become old,  which may be said to be contrary to the Tao.  Whatever is contrary to the Tao soon ends." :Lao Tzu Alchemy : In China, "alchemy" was originally a search for immortality through various drugs, herbs, and chemicals. This is known as wai-tan, external alchemy, and was developed probably around the 4th century b.c.e., half a millenium before the earliest reference to alchemy in the West.  Alongside this, and perhaps a little later, there developed nei-tan, internal alchemy, which was actually a sort of yoga or meditation-practice, not unlike Indian Tantra, which resembled external alchemy only in its terminology (the alchemical terms having a symbolic rather than a literal meaning). Internal alchemy had as its aim the cultivation of the life-force, and the consequent attainment of immortality of the personality.  The basic premise of the the esoteric or nei-tan Taoists is that man has only a limited store of vital-force (ch'i). This leaks away through day-to-day activities, and when it's all gone, that's it, the person's dead. But it is possible to make the ch'i go back inside, rather than outwards, and then up the spine to the crown. This obviously is very like the Tantric Kundalini. In ascending, the ch'i progresses through various stations, which are given exotic names like the Elixer-field, the Yellow Hall, the Heaven. Now comes the difference with Shakta based tantra. Reaching the top of the head, the ch'i then descends down the front of the body, down to the navel, and then around again, forming a complete circuit. This circut is known as "The Circulation of the Light", or "The Microcosmic Orbit".  Chi kung exercises : Kidney exercise: This exercise is helpful if you have minor lower back pain or overall lethargy. Stand with the feet wide apart, toes facing forward. Place the back of your hands on the lower back just above the waist, which is right above both kidneys. Turn your hips to the right and to the left. Keep the feet planted; let the hips do the work. Feel the stretch in the pelvis and groin regions. As you turn from side to side, keep your spine straight. Now, bring your arms out in front of you so that they are level with your chest and are rounded. Your fingertips will face each other but will not touch. Bend at the waist and rotate your trunk in large circles to the right five times and then to the left five times.  Liver exercise: This exercise strengthens the tendons and ligaments. Stand with the feet wide apart and facing forward. Tuck in the buttocks and pull the hips back. Your hands start out by the hips. Bring the hands up to shoulder height and slightly bend your elbows. Exhale and push your hands out so that they are straight and your palms are facing out. Act as if you are pushing someone away from you. As you straighten out your arms, slightly bend the knees. As you exhale, feel energy rise up to the arms and out the palms. Inhale as you bring the arms back in; imagine energy filling up the lower torso, especially the right side where the liver is located. Repeat 15 times. Next, complete a variation of the same exercise by pushing the arms out to the sides for 15 repetitions.  Heart exercise: This exercise is good for blood circulation. Stand with the feet apart but not quite as wide as with the other exercises; the feet face forward. Inhale and bring your hands up your body starting at the legs. Bring them in front of you, with your palms facing in. When you reach the solar plexus, turn your palms out to the side and straighten out your arms. Exhale and bring the hands down to your legs again. Repeat 15 times. Spleen exercise: This exercise can help with digestion. Stand with your feet wide apart, feet facing forward. Your arms are by your sides with the palms facing down toward the floor. Inhale and twist the trunk of the body at the waist to the right. The right arm wraps around the back (but does not touch the back) and the left arm wraps around to the front, palms in. Exhale and bring your body and arms back to the front. Repeat to the left. Do 15 sets (a set consists of a twist to the right and one to the left).  Lung exercise: This exercise can help strengthen the immune system. Stand with your legs wide apart, feet facing forward. Your arms should be by your sides and your palms should face the floor. Inhale; bring the arms in, and cross them in front of your chest. Stretch the fingers and feel the pull in the palms. Then bring the arms out to your sides at shoulder level, with the elbows slightly bent and the palms facing out. Exhale and bring the arms back down to your sides and repeat the exercise in a continuous circular motion. Make your circles as big as possible. Repeat 20 times. Full lotus - S T I L L N E S S  This section teaches meditation that relaxes the mind and body while you develop sensitivity and awareness.  Sit in the full lotus – legs are crossed with each foot resting on the opposite upper thigh. If you cannot do a full lotus, try a half one or just sit cross-legged. Keep the back straight and the chin pulled in. Breathe slowly, smoothly, deeply and evenly. Feel the abdomen expand as you inhale, and contract as you exhale. Now count from one to 10 repeatedly – do not proceed to 11; always return to one. When you inhale, count one and as you exhale, count two.  Do five clockwise neck rolls and then five counterclockwise ones. Feel the tension in the neck release and dissolve. Feel the diaphragm expand as you inhale and contract as you exhale. Roll your shoulders back 10 times, making the rolls as large as possible.  Vertebrae stretch: Lie flat on your back and starting with the top of the spine, press the vertebrae against the ground one by one. When you reach the tailbone, work your way back up to the neck. Allow the muscles around the spine to relax. As the muscles relax, it should feel as though the spine is lengthening and straightening.  Upper back stretch. Upper back stretch: Kneel on the ground with the lower part of your legs extended behind you; the tops of your toes should touch the ground. Extend your arms straight out in front of you and bend forward so your chest bends in toward the ground but does not touch it. Keep your thighs perpendicular to the ground. With each breath, feel the upper torso elongate from the fingertips to the hips.  The cobra: Lie flat on your stomach. Place your hands down flat underneath your shoulders then raise your upper body off the ground until your arms are straight. Relax the stomach; your pelvis should remain on the ground. Raise your head, relaxing the neck and shoulders.  Breathing exercise is the foundation of any Taoist-based martial art and healing art. Without knowing how to breathe properly first will only slow down your progress. It is like building a tower without building its foundation first. The higher you build this tower, the more unstable it will become. Eventually, it wills collapse. Breathing exercise is the building blocks of Taoist-Art. All exercises in this manual utilize the art of breathing. When Abdominal Breathing is done properly, it will refresh us by forcing the old and stagnated chi out of the body. Energize us by nourishing our body with fresh oxygen. The expanding and contracting movements from your abdomen massage your internal organs, improving their circulation.  Exercise 1: Observe and relearn your breathing patterns. During our course of life, we have picked up many bad habits through our stylized lifestyle. So first we are going to relearn how to breathe naturally. The best way to do this is to learn it from your own body. First, relax yourself and lay down on your back, just try to make yourself comfortable. Take a couple deep breaths to calm down your mind. Through your nose, breathe in slowly and deeply. As you breathe in, concentrate on your in-breath and be aware that you are breathing in. Then exhale doing the same. Repeat 3 times. Now put your hands palm down, one on top of the other, on your lower abdomen. Just lay your hands there, don’t put pressure on it. Now observe your hands as you breathe in and out. Notice how your abdomen expands and contracts. Do not use your muscle, or force your breath. Simply relax and observe. This is Normal Breathing. The stomach contracts, as you breathe out; expands as you breathe in. The best time to do this is when you just wake up from bed or before you go to bed.  Exercise 2: This is the same concept as above, except that this time we want to relearn another breathing method, Reverse Breathing. This exercise require more physical works, because we want to observe what happen to our breathing pattern when extra energy is needed in the body. First thing to do is to warm up your body, especially the big joints (neck, shoulders, waist, hip, knee, and ankle). Then do about fifty jumping jacks (or any exercise you prefer). Running laps is fine also. Exercise until your heart rate goes up. Stop, and put both hands on the lower abdomen. Observe how your breathing pattern is different than Normal Breathing. The stomach contracts when breathing in, expand as you are breathing out. Now try to regulate your breath by breathing through the nose. When out of breath, many people would breathe through their mouth instead, because the mouth’s opening is larger than the nostrils. Breathing that way is not wrong, but it will dry up the throat very quickly, the breath will become very shallow, and the Microcosmic Channel will be cut off; so in our practice we will breathe through our nose. When you start breathing through your nose, notice how your breath becomes deeper and more rhythmic than you would breathing through your mouth. This is Reverse Breathing.  After you have relearned these two breathing methods, practice them everyday for the first week. Practice Normal Breathing for about five minutes at a time, twice a day. When practicing, try breathing deep, slow, and even breath. That is the goal for this practice. But this will not come suddenly overnight. So please do not force your breath or you will harm your body! Do it gradually, and it will come with time. Let it happen naturally, that is the way of the Tao. Do not rush. Practice carefully, and mindfully. Notice subtle details such as how your thoracic, and pelvic diaphragm lower and rise. In which way the stomach expands and contracts. Follow your breath into your body as you breathe in. Keep your body relaxed.  As in the same way with Normal Breathing, practice Reverse Breathing daily except that, don’t practice more than one minutes at a time. Over practicing may strain your abdominal muscle and over heat your system, as the extra energy is not being used or store away immediately. Then gradually increase it to two minutes after two weeks of practice. Depending on how comfortable you are with it, increase to 3 minutes after about a month. Do this after you have practiced the Normal Breathing as a warm up. Try to do it with your chest relaxed. Do not over do this practice, as this is more difficult to perform. Until you have opened the Microcosmic Channel, and learn how to effectively store away exceeds energy; do not practice Reverse Breathing for more than 3 minutes at a time for the first 3 months. These two breathings are the foundation of basic skill that you will need to continue the Taoist Art, especially the Normal Breathing. We will start each session with Normal breathing to calm down our mind, preparing us for the energy-work ahead of us. We will also use it for Chi Kung, Tree Standing, Iron Shirt, Tendon Exchange, and sitting meditation etc.  POSTURE : In the previous exercise, we have relearned how to breathe naturally with Normal and Reverse breathing. Now we can use these breathing methods to begin our meditation practice. Before we meditate, we need to be prepared. We need to find a place that is quiet and comfortable. It is a good idea to set a time aside just for meditation, so we will not be disturbed by others. Incense and soft music will help, but they are only accessories. Whatever is best for you as long as you can stay relaxed and not be disturbed by it. It is said that "the amateur meditates to relax, while the professional relaxes to meditate." So we must relax in order to meditate. The meditative environment and meditation posture will help us greatly in achieving the state of total relaxation. There are 3 major postures for meditation: sitting, standing, and the seated pose. Sitting pose: the meditators cross their legs to create a base for sitting on the floor.  Crossed legs: simply cross the legs in front of the body. Both feet are hid under the thigh. It is easier, and is recommended for beginner. Half Lotus: cross one leg on top of the other. Place one foot on top of the opposite thigh. The sole of the foot is to face upward. This posture requires greater flexibility of the leg, and the ankle. It is more difficult than the crossed leg, but it provides a stronger base. The foot that is facing upward can be used to channel down energy. Full Lotus: same as the Half Lotus except that both legs are cross, and both feet are on the opposite thigh. Both feet should face the sky. As your flexibility increases, the feet should come closer to the body. This posture is the most difficult, but it gives the meditator a solid base. The Full Lotus also provides the body with extra blood supply from the legs, as the legs were crossed. This enables more energy to travel upward to the higher centers. In all 3 of these sitting postures, the hands can be place either overlapped in front of the dantien or on the knee palms up. This allows us to receive energy from the Heaven (Universal Chi). Together with the energy received from soles of the feet, especially in the Full Lotus, the whole body is bathed in heavenly chi. This Universal Chi, which is yang in nature, will ascend upward to the higher centers for advanced meditation. The general rule for these sitting postures is that you should work from whichever is most comfortable first. If your body is not flexible enough for the Full Lotus, do the Half Lotus. If you force yourself into a posture, the pain will only distract you during meditation. Another rule is concerning the placement of the hands and feet. Generally, if your left hand is on top of the right hand, then your left legs should be on top of the right leg, and vise versa. Remember to keep your body and your head erect as in any other posture. Advantages of the sitting pose: stable, ability to absorb Universal Chi, helps leading energy upward. Disadvantages: weak Earth Chi connection, difficult on the legs for the beginner. Standing pose:  the standing posture is popular among martial artists and healers, because it is a powerful tool for developing internal energy and Rooting. There are many standing postures, the most popular one is the Tree Standing, where the body weight is evenly disturbed between two legs. In standing meditation, the practitioner is to stand still for up to an hour. It might seem like the person is not doing anything, but the physical and mental workloads are equal to, if not beyond, any other physical exercise. This is what the Taoist called "seeking motion within stillness". In this seemingly motionless posture, the practitioner is to observe changes in energetic patterns within and outside the body. Besides building the leg’s strength, standing opens the hands and feet channels naturally. It can also teach the practitioner grounding, where excess energy is ground to the earth. In the standing posture, Heavenly chi (Universal Chi) can come in from the crown of the head, and Earth Chi can come in from the sole of the feet (KI 1). So standing is used for cultivating the chi. (see more about standing here) Advantages: balanced energy from both Heaven and Earth, grounding, builds leg strength, opens the hands and feet channels, cultivates chi, develops fighting and healing power, an ability to "listen" to the body, and all-over body conditioning.  Disadvantages: tiring on the legs, too overwhelming for beginner to use as a meditation pose, because too much is going on at once inside the body. Seated pose:  meditating while sitting on a chair. It is the most comfortable meditation pose. Practitioner is to sit on the "sitting bone" on the outer 1/3 of the chair. This allows the genital to breathe. The head and back is upright and erect. Don’t lean on the back of the chair, it will obstruct the chi flow in the back. Feet are placed flat on the floor and parallel to each other. The hands can either be placed on the knee or overlapped in front of the abdominal. It is very comfortable and easy to meditate in this posture, because you don’t have to support your own weight.  Advantages: advantages of the other two postures; comfortable and easy to maintain, balanced chi from Heaven and Earth,  Disadvantages: TOO comfortable, while having little advantages of the other two postures, it is not as intensive as other two. Beathing Counts : Now we will use the breathing method we have learned in the past exercise and incorporate it into this beginning mediation exercise. This meditation technique will calm our mind and help us concentrate. It will also allow us to cultivate chi into the dantien.  In this exercise we are to forget about the past and stop planning for the future, so that our mind will be unite with our body. We will concentrate on the present moment. We will use our breathing to help us achieve the "now".  Use any meditation pose that is the most comfortable. Breathe with Normal Breathing as learned from the previous exercise. Keep the body relax and touch the tongue to the roof of the mouth. When breathing in, follow the in-breathe from the nostrils to the throat, lung, solar plexus, and finally the dantien. Breathe in deeply and slowly. Pause for a moment, then breathe out slowly following the same route from the dantien out to the nose. Count to yourself "one". This is one breathing cycle. Repeat. If any thought comes up, and you find your mind is wandering, recount to zero. Do this until you can count to one hundred. Then repeat the cycle if desire. This exercise is much easier to said then done. Although, it seems simple and too easy, it lays the foundation for further meditation. Once you can work up to a hundred, you can then forget about the counting. Do not cheat yourself by breathing faster. Counting to a hundred is not the point of this exercise. The point of this exercise is to gain control over the mind. Let any thought springs naturally and leaves naturally. Do not try to fight it. We are not trying to stop the flow of consciousness, but instead slow it down.  Another important point is to keep your body relax and concentrate on the dantien. This will let the chi to accumulate and sink to the dantien. Because we are cultivating chi in this exercise, we need to close this meditation with a closing form. Closing form allows us to safely store away the chi we have cultivated. It is extremely important to do the closing form after each exercise, so the energy will not get stuck somewhere in the body, causing unnecessary side effect. Closing form:  .Close your eyes and relax your body. Relieve yourself from whatever you were doing. Calm your mind down and focus on your dantien. .Breathe deeply three times (3 cycles) into your dantien and gather the chi there (use you mind to "lead" the chi, don’t force it). Then overlap your hands on top of other, and place it in front of your dantien. For men: put your left hand on top of the right hand. Spiral your chi in the dantien, in a counterclockwise direction (facing the clock) 36 times, then clockwise 24 times. Condense the chi from a ball into a dot. For women: put your right hand on top of the left hand. Spiral your chi in the dantien, in a direction clockwise (facing the clock) 36 times, then counterclockwise 24 times. Condense the chi from a ball into a dot. .At the end, mentally say to yourself "I am done", then slowly open your eyes. Optional closing form (this is optional, use it after you have done the regular closing form): After chi work, our hands are charged with plenty of fresh chi. Instead of letting it disperse into the atmosphere, we can use it to refresh yourself. After the closing form, rub your hands together until they are hot, this should not take more than a few seconds, since the hands are charged with energy.  .Then use your hands to cup both eyes. Inhale and visualize light going into your eyes. [Visualization works because chi follows the mind. "Wherever the mind goes, the chi follows." Visualizing a light coming in is just as effective as using the mind to lead the chi in.]  Rub your eyes lightly with the root of the thumb (the meaty part) in circles. 8 times for men and 7 times for women. This will energized and brighten your eyes. Rub the hands again if necessary, before continue. .Then use your hands to rub your face in a circle. 8 times for men and 7 times for women. This will rejuvenate your skin and complexion.  .Brush your hair with your hands from front to back. 8 times for men and 7 times for women.  . Beat teeth together 36 times. This will strengthen your teeth. . Open your mouth as wide as possible, like a lion roaring. This will release tension trapped in the jaw. . At the end, you may massage yourself at major acupuncture points. (check in a meridian map) this optional form will rejuvenate yourself, keeping you youthful. It will also strenghten your teeth, and brighten your eyes If you need more techniques/details then please click here  (Please remember to come back to this site again!) : Chi kung for wellness    Quote : "The way is emptiness, Yet practice it and it seems inexhaustible Fathomless and still,  Yet all life seems to spring from it". :Lao-tzu (Tao-te Ching) Tips for qigong practice : Q I G O N G P R I N C I P L E S Using qigong for health and physical strength is more than just a game of “mind over matter.” Still, before using qigong to treat your body, you must first treat your mind by changing the way you look at your life. Qigong raises the “spirit of vitality,” which is directly linked to physical well-being. In qigong practice, think of the mind as the general in the battle against poor health. When the general is determined, when he understands the “battlefield” (the body), when he carefully develops his “strategy” (breathing techniques) and when he effectively manages his “soldiers” (the qi), then the spirit can be raised, sickness conquered and strength regained.  Regulating the body (tio shen): Regulating the body means bringing your body into a relaxed, centered and balanced state, allowing your mind to become calm and comfortable. This, in turn, allows the qi to circulate freely and to be easily led anywhere you wish. Regulating the breathing (tiao xi): With qigong, in addition to the body being relaxed, the breathing must be long, deep and calm. It must be coordinated with your thoughts for you to lead the qi efficiently. If you breathe correctly, your mind will be able to lead your qi effortlessly. Regulating the mind (tiao xin): In regulating the mind, you first learn how to bring your mind and attention into your body. You learn to control your “emotional mind” with your “wisdom mind” to lead qi to the damaged places inside your body. Regulating the qi (tiao qi): You want to make the qi circulate smoothly and strongly in your body; to accumulate qi to strengthen your body; to lead the qi to the skin and also to the bone marrow, which manufactures blood cells; and to lead qi to your head to nourish your brain – the center of your whole being. If your brain is healthy, you can raise your spirit of vitality, which is the key to longevity. Regulating the spirit (tiao shen): Now you can start working to balance yin and yang and reach a state of balance. Your qi will unite with the qi of nature, your spirit will unite with the spirit of nature, and you and the natural world will become one. In Buddhist tradition, this is the final goal of enlightenment. If you need more techniques/details then please click here  (Please remember to come back to this site again!) :  Qi-Gong Want to learn TAI-CHI then please click here :  (Please remember to come back to this site again!) : Learn TAI-CHI Quote: "Ambition" "Those who wish to change the world According with their desire Cannot succeed. The world is shaped by the Way; It cannot be shaped by the self. Trying to change it, you damage it; Trying to possess it, you lose it. So some will lead, while others follow. Some will be warm, others cold Some will be strong, others weak. Some will get where they are going While others fall by the side of the road. So the sage will be neither wasteful nor violent." :Lao-tzu (Tao-te Ching) Tao Te Ching excerpts Chapter 2: Verse 1. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skillful, and in doing this they have (the idea of) what the want of skill is. Chapter 8: Verse 1. The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao. Chapter 9: Verse 2. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogance, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven. Chapter 10: Verse 3. (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao). Chapter 18: Verse 1. When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. Chapter 22: Verse 1. The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. Chapter 24. He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him. Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them. Chapter 29: Verse 1. If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it. Chapter 42: Verse 1. The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy. Chapter 43: Verse 1. The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose). Chapter 47: Verse 1. Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows. [Note: This verse is paraphrased in the Beatles song "The Inner Light"]  Chapter 49: Verse 1. The sage has no invariable mind of his own; he makes the mind of the people his mind. 49:2. To those who are good (to me), I am good; and to those who are not good (to me), I am also good;—and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;—and thus (all) get to be sincere. Chapter 55: Verse 4. When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends. Chapter 64: Verse 4. The sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).  Chapter 76: Verse 1. Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered. 76:2. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. 76:3. Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.) 76:4. Therefore the place of what is firm and strong is below, and that of what is soft and weak is above. Chapter 78: Verse 4. Words that are strictly true seem to be paradoxical. Chapter 81: Verse 3. [end verse] With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.  Some Quotes of Tao (from The Classic of "Lao-tzu (Tao-te Ching)") : "Occasions of hatred are certainly never settled by hatred.  They are settled by freedom from hatred. This is the eternal law." :Dao De Jing Experiencing freedom (Quotations from Chuang Tzu) "The true men of old were not afraid when they stood alone in their views.  No great exploits. No plans.  If they failed, no sorrow.  No self-congratulation in success... " Surrendering : (Quotations from Chuang Tzu) "If you persist in trying to attain what is never attained (It is Tao's gift),  if you persist in making effort to obtain what effort cannot get,  if you persist in reasoning about what cannot be understood,  you will be destroyed by the very thing you seek.  To know when to stop,  to know when you can get no further by your own action,  this is the right beginning!"  :(23:3-7, p. 197) Being humble : "Who can free himself from achievement, and from fame, descend and be lost amid the masses of men?  He will flow like Tao, unseen, he will go about like Life itself with no name and no home.  Simple is he, without distinction. To all appearances he is a fool.  His steps leave no trace. He has no power. He achieves nothing, has no reputation.  Since he judges no one, no one judges him.  Such is the perfect man:  His boat is empty. " Indulgence "Straighten yourself and you will not stand steady; Display yourself and you will not be clearly seen; Justify yourself and you will not be respected; Promote yourself and you will not be believed; Pride yourself and you will not endure. These behaviours are wasteful, indulgent, And so they attract disfavour; Harmony avoids them." People "The sage does not distinguish between himself and the world; The needs of other people are as his own. He is good to those who are good; He is also good to those who are not good, Thereby he is good. He trusts those who are trustworthy; He also trusts those who are not trustworthy, Thereby he is trustworthy. The sage lives in harmony with the world, And his mind is the world's mind. So he nurtures the worlds of others As a mother does her children." Individuality "My words are easy to understand And my actions are easy to perform Yet no other can understand or perform them. My words have meaning; my actions have reason; Yet these cannot be known and I cannot be known. We are each unique, and therefore valuable; Though the sage wears coarse clothes, his heart is jade." "Something  mysterious timeless solitary perpetual infinite empty I do not know its name I call it Tao ever leaving and ever returning  Humankind follows earth  Earth follows heaven  Heaven follows Tao  Tao follows Tao " "Universe" "Do you think you can take over the universe and improve it? I do not believe it can be done. The universe is sacred. You cannot improve it. If you try to change it, you will ruin it. If you try to hold it, you will lose it. So sometimes things are ahead and sometimes they are behind; Sometimes breathing is hard, sometimes it comes easily; Sometimes there is strength and sometimes weakness; Sometimes one is up and sometimes down. Therefore the sage avoids extremes, excesses, and complacency." :Dao De Jing - Chapter 29 "Peace is easily maintained; Trouble is easily overcome before it starts. The brittle is easily shattered; The small is easily scattered. Deal with it before it happens. Set things in order before there is confusion. A tree as great as a man's embrace springs up from a small shoot; A terrace nine stories high begins with a pile of earth; A journey of a thousand miles starts under one's feet. He who acts defeats his own purpose; He who grasps loses. The sage does not act, and so is not defeated. He does not grasp and therefore does not lose. People usually fail when they are on the verge of success. So give as much care to the end as to the beginning; Then there will be no failure. Therefore the sage seeks freedom from desire. He does not collect precious things. He learns not to hold on to ideas. He brings men back to what they have lost. He help the ten thousand things find their own nature, But refrains from action." :Dao De Jing - Chapter 64

Tao Basics processes :
Tao Basics: Microcosmic Orbit Meditation
Opening the Microcosmic Orbit is the ancient foundation for healing and martial arts. It awakens, circulates, and directs Ch’i (or Qi), the generating life force, through the two main acupuncture channels in the body. The Microcosmic Orbit Meditation then draws in and circulates healing energy from the universal, cosmic, and earth planes to empower the body/mind. Also taught are the Inner Smile and the Six Healing Sounds, useful in reducing stress, negative emotions, fatigue and other maladies.

Fusion of the Five Elements I
In this practice of Taoist Internal Alchemy, you will learn to neutralize the negative emotions of worry, sadness, arrogance, anger and fear back into pure energy by anchoring the source of the emotions in the bodily organs, and establishing a balance through the Five Elements control cycle. The purified energy is crystallized into a radiant energy pearl within the inner cauldron. This pearl is then circulated through the Microcosmic Orbit, attracting to it the external Chi of the Three Forces: Heaven, Earth, and Cosmic Force. The formation and circulation of the pearl plays a pivotal role in the nourishment of the soul or energy body. Pre-requisite: Microcosmic Orbit Meditation

Fusion of the Five Elements II
Fusion II practice uses the crystallized energy of the pearl to nourish the positive emotions or virtues of kindness, joy, fairness, courage, gentleness and compassion as a natural expression of inner balance. This virtue energy is then condensed into the pearl and used to open the three Thrusting Channels in the core of the body. In addition, the pearl is directed to open the Belt Channels which encircle and protect the nine major energy centers of the body. Pre-requisite: Microcosmic Orbit Meditation, Fusion I 

Fusion of the Five Elements III
The third level of Fusion of the Five Elements completes the cleansing and opening of the eight extraordinary energy channels in the body by activating the Yin and Yang Bridge and Regulator Channels. This makes the entire body extremely permeable to the circulation of vital energy. Additional practices of circulating energy for protection and sealing of the aura are also included, as well as a condensed and concise daily practice incorporating all three levels of the Fusion practice. Pre-requisite: Fusion II

Iron Shirt Chi Kung I
A unique system of standing meditation and breathing exercises for both martial arts and healing, Iron Shirt Chi Kung packs Chi into the fascia and connective tissue surrounding the vital organs, strengthening, healing, armoring and protecting them from injuries due to accidents or blows.You will learn how to root yourself and direct the Earth's gravitational and healing power through your bone structure for immovable stability, and how to draw in the Chi of nature for washing the marrow and strengthening the bones. Pre-requisite: Microcosmic Orbit Meditation. 

Iron Shirt Chi Kung II: Changing the Tendons
In this second level of Iron Shirt Chi Kung, the static standing postures learned in the first level evolve into moving postures. This series of movements enables you to grow and strengthen your tendons, to stimulate your vital organs, and to increase your ability to move and discharge the Earth force through your body structure. You will develop the special ability to absorb and discharge energy through your tendons, and to integrate your mind, eyes, heart, fascia, tendons, muscles and bone structure into one coordinated force. You will also learn methods for releasing accumulated toxins in your muscles and joints, increasing the free flow of energy so that accumulated bodily wastes can be discharged without resorting to extreme fasts or special dietary aids. Pre-requisite: Iron Shirt I 

Iron Shirt Chi Kung III: Bone Marrow Nei Kung 
In the third level of Iron Shirt, you will learn how to cleanse and grow the bone marrow, regenerate sexual hormones and store them in the fascia, tendons, and marrow, as well as how to direct your internal power to the higher energy centers. This level of Iron Shirt works directly on your organs, bones, and tendons to strengthen your entire system beyond its ordinary capacity. An extremely efficient method of vibrating the internal organs enables you to shake toxic deposits out of the inner structure of each organ by enhancing Chi circulation. This once highly secret method of advanced Iron Shirt, also known as the Golden Bell System, draws the energy produced in the reproductive system into the higher energy centers to carry out advanced Taoist practices. Iron Shirt Chi Kung is one of the five essential branches of Taoist Esoteric practice. Pre-requisite: Iron Shirt I, Healing Love

Awaken Healing Light of the Tao
The Healing Tao is a precise and powerful system of meditations, internal exercises, and other practices that can enhance every aspect of your life. These methods are among the earliest known forms of body/mind training, and have been used for thousands of years for healing, self-defense and spiritual development. They require no religious commitment and can benefit everyone. In this introductory evening, Dr. Stewart will teach the foundations of channeling energy and self-empowerment, which lay the energetic groundwork for the other areas of Taoist study. 

Healing Love Through the Tao: The Multi-Orgasmic Couple
For nearly five thousand years, the Taoist arts of cultivating male and female sexual energy have remained a well guarded secret. At first these arts were practiced exclusively by the Taoist masters and were taught outwardly only to the nobility. Later they were passed from father to son, mother to daughter, in an unbroken lineage down to the present. The Taoist secrets of love, which can be practiced either alone or with a partner, teach you how to conserve, restore, balance, increase and transform your sexual energy. By circulating sexual energy through the Microcosmic Orbit, your vital functions are invigorated and rejuvenated. These practices can enhance sexual fulfillment for both women and men, and can be transformed into a powerful energy for spiritual awakening and growth. Pre-requisite: Microcosmic Orbit Meditation. 


Buddha Palm and Qigong Healing Therapy
Buddha Palm is a rare and powerful form of energetic healing from China. You will learn how to generate a strong field of vital energy, so that your very presence can have a healing effect. You will also learn to assess the energy field of others, to project specific types of therapeutic energy, and to apply ancient techniques for opening the body to the inexhaustible well of healing power in nature. The techniques you will learn can be easily integrated into any healing or martial arts practice, particularly increasing the effectiveness of acupuncture, massage and Therapeutic Touch. 

Quotes :
The Infinite Way
The Way is infinite; its use is never exhausted.
It is bottomless, like the fountainhead of all things.
It smoothes its roughness; it unties its tangles.
It softens its light; it calms its turmoil.
Deep and still, ever present.
I do not know its source.
It seems to have existed before the Lord
:Tao Te Ching

Kyusho, vital points

Kyusho, vital points of the human body, are often referred to as Mato. These points appear all over the body along lines or meridians such as those used in accupuntcure. Much of the Atemi-Waza in the American Jujitsu system target these points. When properly struck they can produce severe pain, loss of consciousness, and even death. Thus, proper use can deadly, disabling, and at the very least downright discouraging. The following is a partial list of some of the more effective Kyusho points. Kyusho strikes are most often perfomed with the thumb tips or the bony points of the knuckles. To start make a fist, placing the thumb on top. The thumb in this position has both strking and grabbing potential. Now when you strike, instead of using the first two knuckles of your hand use the tip of the thumb to focus your power through. When striking your aim is to penetrate through the muscle touching the nerve with the tip of the bone under the forward edge of the fingernail.  Kyusho strikes can most certainly be accomplished using the knuckles, they are just less focused. Make a traditional fist, unless you want the option to use the thumb then make the fist as described above. Striking the under and inside portion of the upper arm, focusing your power and intent through the first two knuckles, is a good exampleof a kyusho strike using the traditional fist. Striking this area using a cutting motion does wonders for attitudinal adjustmen. A cutting motion is to punch through, as if you were trying to cut away the muscle not punch into it. Ura Kimon the gap between the 4th and 5th ribs, below the nipple  Yanagi Kaze the adams apple  Rangiku the temple  Suigetsu below the pit of the stomach  Suzu the testicles  Yu Kasumi dimpled area behind the ear lobe  Tsuyu Kasumi directly under the ear  Ryumon dimpled area on or near the clavicle  Jyujiro front part of the shoulder bone  Hoshi Shita gap between the upper and lower bones of the arm at the elbow joint  Daimon gap near the shoulder joint  Asagasumi the chin  Hoshi the armpit  Kimon the nipple  Kinketsu the ribs  Koshitsubo inside the hip bones  Koe the leg joint at the lymph nodes  Tenmon above and below the eyes and the nose  Amado area of the lymph glands, 2 inches above the ear  Jin Chu area below the nose and above the upper lip  Hachi Yo the ear  Menbu the face and the forehead  Shoku Kotsu the adams apple  Tsuki Nage the area on the right side of the navel  Inazuma the area on the left side of the navel  Sai the left inner thigh  Usai the right inner thigh  Yaku the calf  Matsukaze the left and right sides of the throats indention  Murasame area immediately below the adams apple  Hoshisawa the elbow joint  U-In area immediately below the right eye  Sa-In area immediately below the left eye  Tento the top of the head  Shin Chu the chest  Wakitsubo the root of the thumb  Butsumetsu the sides of the ribs  Kyokei top of the five toes  Hadome an inch below the ear lobe

Quotes:
Use What Does Not Exist
Thirty spokes are united around the hub of a wheel,
but the usefulness of the wheel
depends on the space where nothing exists.
Clay is molded into a vessel,
but the usefulness of the vessel
depends on the space where nothing exists.
Doors and windows are cut out of the walls of a house,
and the usefulness of the house
depends on the space where nothing exists.

Therefore take advantage of what exists,
and use what does not exist.
:Tao Te Ching

Tao Quotes from the "The Classics" (Lao-tzu (Tao-te Ching)
Excerpt of the translation of Lao Tzu's Tao-te Ching

You never find happiness until you stop looking for it. 
My greatest happiness consists precisely in doing nothing whatever that is calculated to obtain happiness: 
and this, in the minds of most people, is the worst possible course... 

The true men of old knew no lust for life, no dread of death. 
Their entrance was without gladness, their exit, yonder, without resistance. 
Easy come, easy go. 
They did not forget where from, nor ask where to, nor drive grimly forward fighting their way through life. 
They took life as it came, gladly; 
took death as it came, without care; and went away, yonder. Yonder! 

They had no mind to fight Tao. 
They did not try by their own contriving, to help Tao along. 
These are the ones we call true men. 

Minds free, thoughts gone. Brows clear, faces serene. 
(6:1, pp. 89-90)

Goods and possessions are no gain in his eyes. 
He stays far from wealth and honor. 
Long life is no ground for joy, nor early death for sorrow. 
Success is not for him to be pround of, failure is no shame. 
Had he all the world's power he would not hold it as his own. 
If he conquered everything he would not take it to himself. 
His glory is in knowing that all things come together in One and life and death are equal. 
(12:2, pp. 106-107)

The man in whom Tao acts without impediment harms no other being by his actions 
yet he does not know himself to be "kind", to be "gentle"... 
(He) does not bother with his own interests and does not despise others who do. 
He does not struggle to make money and does not make a virtue of poverty. 
He goes his way without relying on others and does not pride himself on walking alone. 
While he does not follow the crowd he won't complain of those who do. 
Rank and reward make no appeal to him; disgrace and shame do not deter him. 
He is not always looking for right and wrong, always deciding "Yes" or "No." 
The ancients said, therefore: