tao inner quest january_2013

8/12/2019 Tao Inner Quest January_2013

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Inner QuestThe Monthly Tao Journal Issue 9 | January 2013Featured In Tis Issue...

Taoist Manifestation& TranscendencePractices to Realise Your Human Potential

Closing: Fulllingthe Need to Return

Paul Cavel, Editor


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2013 Paul Cavel. All rights reserved.

IQ: January 2013

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aoist Manifestation &

ranscendence Practices to Realise Your Human Potential

Taoism encompasses a wide range of prac ces from mar al and healing arts, toyoga and medita on, to poetry, pain ng, calligraphy and geomancy, as well as meth -ods for working with the Five Elements. All of them are ul mately contained with -in the teachings of the I Ching (Book of Changes) . Although throughout the agessome Taoists have studied all aspects of Taoism, most certainly do not. Instead, each individual a unes to their path to what is relevant to their personal and spiritualdevelopment. That said there are core techniques that all Taoists train, which canbe classi ed in three categories: the 16 nei gong, Five Element prac ces and I Ching

arts.


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Each stream of prac ce is held central to Taoism because:

The 16 nei gong awaken your being, giving and sustaining the force of life inside you.

The Five Elements allow you to connect to and draw upon vast stores of energy fromthe environment for health and harmony within your own being, as well as in relation- ship to others and the natural world in which we live.

I Ching arts , being much more expansive, teach practical methods for grasping and flowing with more subtle universal principles having to do with the one constant in life

change.

Taoists have always taken a pragma c approach to human development to raise awareness andexpand consciousness, even in eras when mere survival could absorb the totality of the day. In an -cient mes, pain ng, poetry and calligraphy become a means of expression, mar al arts lead tothe path of the warrior, healing arts create healers and doctors. Yoga, which essen ally blends qigong and medita on, becomes a suppor ng mechanism for achieving s llness and higher learn -

ing. Adepts eventually grow their awareness far and deep enough a eld to realise that everythingis slowly becoming conscious, hence the refrain "everything furthers" from the I Ching . They de-scribe a sort of con nuum from the rocks and sand to the highest spiritual beings in our universe. Human beings would be someplace along the con nuum, moving towards consciousness, drivenby nature and fuelled by the desire to become mature beings.

Over the decades, centuries and millennia, Taoists have passed down and shared the wisdomgleaned from the science of energy and prac cal training methods they developed to help fu -ture genera ons follow the path and realise the teachings. Yet this highly re ned and sophis -cated science is cloaked in a tradi on so foreign and ideologically in contrast to Western cul -ture that its tenets con nue to confuse and mislead some of the more vigilant modern seekers.Taoism is not about crea ng faades to trick a good person who puts in their honest e ort,but rather seeks to unravel layers of falsehoods and the paradox inherent to the human con -di on. The teachings help you move beyond confusion and paradox, penetrate direct to yourcore and li the veil of emp ness, where all decep ons about you, energy and the universe are neutralised, and the secretes of life, death and beyond are revealed.


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The 10,000 Things

to

Wu ji

Tai ji

Liang yi

Si xiang

Bagua

Liu shi si gua

Figure 1

Te Descending Path of Manifestation


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Te Path of Manifestation + ranscendenceThrough an unbroken chain of adepts, who me culously developed deep medita on prac ces, observing what worked and what did not over many, many genera ons, the methodol -

ogy for directly perceiving the unchanging root of the universe was discovered.The model or "Path of Manifesta on and Transcendence" for replica ng the experience, a road -map, if you will, includes

The Descending Path of Manifestation: the filtering down of energy from emptiness to the physical realm; and

The Ascending Path of Transcendence: the ascent from the physical realm back up to and merging with the universal essence

of Tao.

Te Descending Path of ManifestationThe descending path of ever-more complex energies from Heaven to Earth is like so:

Wu ji -Emptiness. Tai ji -All "oneness". Liang yi -Separation of yin and yang. Si xiang -The first level of yin and

yang combinations, known as the"Four Phenomenon".

Bagua -The creation of the eight trigrams, or energetic "templates"

of manifestation. Liu shi si gua -The 64 hexagrams,

which are the result of combiningtrigrams and initiate more complexforms of energy.

"The 10,000 Things" -The metaphor- ical numerical representation of the

never-ending myriad of possibilitiesof physical manifestation, which isthe result of the continuouscombining of ever-more layers ofcomplexity and arising through theFive Elements ( wu xing) .


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Te Ascending Path of ranscendenceKnown as the "Three Treasures" (although curiouslythere are ve of them as the la er two are solely inthe realm of spiritual pursuits), the ascending path oftranscendence is like so:

Jing -Body Qi -Energy Shen -Spirit Wu -Emptiness Tao -The unchanging root of the universe

That is, jing-Qi-shen-wu-Tao.

So early Taoists conceive of the concept of the path,with the descent into manifesta on and the ascent to transcendence, which can be used as a setof blueprints to nd the path back to the ul mate life source. This informa on not only enablesresource-e cient prac ce, but also the poten al to further your path.

Learning the stages of how manifesta on comes into being (basically by rout memorisa on) provides a base for furthering your understanding of universal laws (by direct percep on). Whatfollows is an overview of Taoist cosmology, where the descending path of manifesta on will pri -marily be examined. In the March 2013 issue, the ascending path of transcendence will be ex -amined, a er we've had more me to consider the middle ground and gain more insight into thedance between energy and the physical realm in the February 2013 issue.

Eastern Creation: From Wu Ji to the 10,000 TingsTaoist theory holds that manifesta on happens through ever-more complex weaves of yin andyang energies, which eventually produce ma er or bring the pre-manifest into existence. Youcould think of the process as similar to how the subatomic par cles within the quantum foamcombine and organise to create structure in our physical world or elements of the periodic tableare formed, from the lightest (helium) to the heaviest (uranium). The fundamental principle thatyin and yang energy can manifest ma er means energy governs ma er. So it follows that the qi ofyour body governs your esh.

The prime direc ve of internal arts training is to penetrate the esh to give you access to your qibecause when you change the state of qi in your body, your esh will naturally follow suit. Taoistcosmology has had a tremendous in uence upon the internal energy arts of the healing, mar aland medita on tradi ons of China for one simple reason: each art adheres to universal principles,always seeking to blend with natural forces rather than oppose them.

Studying Taoist philosophy therefore sets a solid founda on for the explora on of the in -ternal energy arts, whether or not you choose to engage in the spiritual aspects of the tradi on. Regardless, knowing the rules of the game drama cally increases your chances of suc -cesswhatever your goals may be, from stress relief, achieving high performance results of anykind, le ng go of nega ve emo ons, becoming a modern day warrior or healer to lo ier spiritualpursuits.

i s t o c k p h o t o /

d e s i g n a l l d o n e


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Wu Ji: Emptiness + Pure ChaosWu ji or "emp ness" represents the very ear -ly stage of the universe before manifesta onwas even a possibility, before me, beforeany energy had the ability to gather and co-

hese. This primordial stage held in nite me,space and possibili es yet none have beenrealised. Wu ji is also described as the void,which re ects emp ness and pure chaos,where no order lies yet all poten al exists. Itis both everything and nothing at the sameme, a concept that is di cult to grasp andonly truly understood through direct percep-on.

Wu ji becomes the mother of tai ji.

ai Ji: Te Supreme UltimateTai ji or "all oneness" is the next stage of uni -versal development, represen ng a state oftotal cohesion of energy, o en described asthe "Supreme Ul mate". All of the energy inthe en re cosmos comes together into one,magni cent and balanced whole as tai ji is

born out of wu ji. The ux of complete, uni -ed and harmonious energy was s ll pre-manifesta on, pre-expression and the reasonwhy the universe did not remain in this state.

The art of tai chi (also taiji/t'ai chi) 1 derives itsname from the concept of this perfect state,and seeks to balance all the various yin andyang combina ons in the body, mind andchi to create supreme harmony within yourwhole being. As a Taoist method of tran-scendence, tai chi can elevate a human beingto their highest poten al.

Tai ji becomes the mother of liang yi.

Liang Yi: Te 2 Polarities

Yin Yang

Figure 2Liang Yi: Yin and Yang Separate

Liang yi is also known as "yin and yang",represen ng the stage where yin and yangseparate in order to express themselves intheir individual, purest forms. The will for theuniverse to express itself is strong and tai jiseparates and begins the process of giving

birth to the universe as we know it today.This separa on is total, energy is completelyripped apart into extreme polar oppositesand, through this process, mirrors the BigBang equivalent of what has been describedby modern Western physics as having hap -pened 14 billion years ago. S ll, no ma er, nomanifesta on exists, yet the basic energe cbuilding blocks of the universe are availableas chaos moves towards uniformity.

Liang yi becomes the mother of si xiang.

Si Xiang: Te 4 PhenomenonSi xiang , represen ng the "Four Phenom-enon", is the rst stage where yin and yangenergies begin to combine. The well-knownfact about opposites is that they a ract.When yin and yang come together they

create four possibili es (see Figure 3): Greater or pure yinyin with yin;

Lesser yinyin with yang;

Lesser yangyang with yin;

Greater or pure yangyang withyang.

1. There are three primary Chinese transla on styles. For the purposes of this ar cle, Pinyin has predominantly been used.However, to di eren ate between tai chi , a health art, and taiji , a philosophical concept, Wade-Giles and Pinyin styles

have been used, respec vely.


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Greater Yin Lesser Yin

Lesser Yang Greater Yang

Figure 3Si Xiang: The 4 Phenomenon

These four bigrams represent many statesin the world as we experience it, such asthe four direc ons of the compass, the four seasons, the four energies of internal arts( peng, ji, liu and an ) and so on. Ul mately,however, the four bigrams represent onething, another thing, both and neither, an expression of yin-yang-tai ji-wu ji.

Si xiang can be used o ensively or defensivelyin mar al arts strategy, but when enteringthe state of si xiang, it is possible to exper-

ience the Four Phenomenon all in the samemoment. To any ra onal mind, this wouldseem impossible: How can you experiencetwo separate events, both and neither at thesame me?

The terse Taoist response is the map is notthe territory, the menu is not the meal. Understanding only occurs through directpercep on of any phenomena rather thananalysis. The model or map can help youenter the territory, but once in, prac ceis what actually leads to recogni on and embodiment of any state of being. Prac ce isthe only means to the answer.

Si xiang becomes the mother of bagua.

Bagua, and Ten Tere Were 8Bagua literally means "eight trigrams",which includes the second layer of com-bining yin and yang energies, producingthree lines in each gua (trigram) with eight

possible combina ons (see Figure 4). Accord -ing to Taoist theory, together the eight tri -grams serve as templates that govern mani-festa on, including all forms of changethe primary subject of the I Ching .

Heaven Earth Wind Thunder

Fire Water Mountain Lake

Figure 4Bagua: Eight Trigrams

Similar to the ways in which DNA determineshow the body will grow (e.g. height, eye

colour, size, mass, etc.), the eight trigrams determine how, where and what mani -fests in the physical realm. This is the mainreason why many mar al artsnot just Tao -ist internal arts, but also external formstake their in uence from the eight trigrams.If you can tap into these governing energies,then your power will grow exponen ally.However, most arts a ribute direc ons, an -gles of a ack, techniques or manoeuvres

to the trigrams, which will do li le to help students achieve their hopes and dreams. Allinternal energy arts, to varying degrees, tuneinto the energies of the I Ching, but only onewas developed as the pure Taoist art form torealise the Eight Energies of Change: baguazhang (also, ba gua chang ) or "Eight TrigramsPalm". 2

2. It should be noted that tai chi chuan was designed as a hybrid of Shaolin kung fu and Taoist nei gong and, at least as itis taught in the Wu style of our school, contains the 16 nei gong, and can be prac sed in accordance with Five ElementTheory and the Eight Universal Energies. However, this is not the norm for most styles of tai chi, whether taught in theWest or the East.


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The art of bagua, developed through directpercep on of the energies of the eight tri -grams, uses forms known as "palm chang -es". Each palm change corresponds with andhelps the prac oner to reconnect to eachof the trigram energies. Accordingly, baguabecomes a prac cal method for progressingand learning, through direct experience, howthe Eight Primal Energies morph and ux be -tween themselves.

In so doing, bagua training can be applied toany of the three modali es:

Healing to release blockages;

Martial arts to neutralise an

aggressor; Meditation to shift perspective and

attain realisation.

Once contacted, the energies can be used togenerate and develop core strength, clarity ofmind and vitality in body, mind and qi. Onceavailable to you, you can tap into those ener -gies at will and apply them as you wish.

Bagua becomes the mother of liu shi si gua.

Liu Shi Si Gua:Completing the I Ching Liu shi si gua or the "64 hexagrams" repre -sent the poten al outcomes of combining theeight trigrams. Once the templates for mani-festa on have been created, the slow processof combining yin and yang, line by line, is nolonger the absolute and combining trigramstakes precedent. The 64 hexagrams help usto understand the underlying, constant andunrelen ng change that permeates life: fromday to night, winter to spring, hot to cold,young to old, rich to poor, sad to happy andso on.

With the hexagrams in place, the I Ching iscomplete, which if you recall now encom -

passes everything from wu ji, tai ji, downthrough the layers of separa ng and com -

bining yin and yang, and through the tri -grams to the 64 changing pa erns, or hexa -grams. When yang reaches its absolute, ittransforms to yin and vice versa. Whether a single line (part of that energy) or all sixlines (the whole energy) change de nes ifthe change is par al, complete, gradual or instant. The mar al arts of tai chi and bagua

really exploit this methodology to gainpersonal advantage, but for modern man arguably the real bene ts lie in the healingand medita on arts.

Liu shi si gua becomes the mother of the10,000 things.

Te 10,000 Tingsor Innite PossibilitiesThe number "10,000" is actually a metaphorused by Taoists to describe the never endingcon nuum of change, of possibili es, wherema er as we know it comes into being. Here,the Five Elements come into play and givesolidity to our reality. The eight trigrams gov-ern manifesta on, while the Five Elementsare the vehicles through which manifesta onoccurs. Up to this point, we are playing with

concepts to do with pure energy, in uencesand poten alsformless states.

Bagua Zhang Palm Changesare Practised to Directly Reconnect with

the Energies of the Eight rigrams


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3. For an ar cle on direct percep on, see the December 2012 issue of IQ, available at: h p://www.circlewalking.com/2643/heaven-earth-qigong/ .

A Word of Gratitude...The knowledge shared within this ar cle and the following two ar -cles on the subject of Taoist cosmology is largely due to my teacherBruce's con nual input. It is with my deepest gra tude to my teacher,for his guidance and never ending support along The Way that I sharethis informa on with you here today.

Now, the physical realm takes centre stage from the repeated and con nual combining of yin andyang in yet more complex chains and changes. Through manifesta on, the 10,000 things mirrorwhat wu ji held in its poten al. The circle is complete, and the full expression of wu ji is slowlyunfolding in front of our eyes and throughout the universe. What we experience as reality, whichgets de ned and rede ned as we grow up as a species, is but one ny pinprick in our vast, unend -ing universe.

Adapting to Change + Evolving EnergyThis model of crea onism has been passed down for thousands of years in the East, serving asa set of blueprints to help students of the Tao understand how energies behave and interact toshape our reality. But, as discussed, true understanding is gained through embodiment of move-ment and s llness prac ces only by directly perceiving 3 energy at play in your being, the environ -ment and the cosmos. Each individual's path will be unique unto themselves, referred to in Tao -ism as the "36 million passes of the Tao".

Whether the latest discoveries in quantum physics or the tradi onal texts of the I Ching , pub -lished some 4,000 years ago, modern Western scien c thought and ancient Eastern philosophyagree that energy governs ma er. Since energy is in constant ux anyway, if you can tune into andobserve the changing energy already at play around you, then you can choose when it's appropri -ate and bene cial for you to join the slipstream or best to avoid and sidestep change when it isnot.

The crux of all Tao medita on and energy arts training is about developing the ability to observeand ow with change, whether for applica ons in healing, mar al arts, medita on or your dailyreality. Ul mately, how well you can recognise and adapt to a changing environment, evolvingenergy, the Five Elements and the realm of the 10,000 things, determines how well you navigatethis wild ride called life.

This Ar cle Is Part I of III:

Learn how to develop the Five Elements through nei gong training in the February 2013issue, available at http://www.circlewalking.com/2736/five-elements/ .

And, look deeper at the ascending path of transcendence as well as core practicalmethods for balancing your body, mind and qi in the March 2013 issue, available athttp://www.circlewalking.com/2848/taoist-energy-arts/ .
http://www.circlewalking.com/2643/heaven-earth-qigong/http://www.circlewalking.com/2736/five-elements/http://www.circlewalking.com/2848/taoist-energy-arts/http://www.circlewalking.com/2848/taoist-energy-arts/http://www.circlewalking.com/2736/five-elements/http://www.circlewalking.com/2643/heaven-earth-qigong/


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ClosingFullling the Need to Return

One reason the internal energy arts of qi gong, tai chi and bagua are so uniqueis because they simultaneously train the mind and body on various levels. Thatis the ways in which form movements are executed by the body and its energyare inextricably linked to the ways in which you direct your mind's intent, andvice-versa. Each in uences and develops the other, so the depth you achieve

in one aspect unlocks or gives access to more re ned training methods in theother.

One of the fundamental internal power development principles (nei gong 7)has to do with crea ng openings and closings in the body, and the en re hu -man energe c matrix for health, healing, mar al arts applica ons and medi -ta on. From a physical perspec ve, the learning process is rather pragma c.For example, the focus is ini ally on amplifying the pulse in the joints, nextthe cavi es and so on un l you can ul mately pulse the en re body and itsenergy. First, an experienced prac oner gently manipulates a body part toprovide you with a direct experience, then you aim to achieve these methods

on your own and eventually bring them alive in every aspect of your form(s).


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Many students nd remaining connected andbalanced throughout opening-closing tech-

niques challenging, causing an intermi ent,start-stop quality. In me, you must tune intoand smooth out the pulse to gain deeper ac-cess to it. Some students have more di cultystaying relaxed during the open, while morecommonly students nd it di cult to let goand remain so into the closewithout col -lapsing. Part of the reason comes down to thefact that many people misunderstand the prin-ciple of so ness in the internal energy arts or

don't train the depth required to implementa so closing ac on while maintaining the integrity of core internal structures. Manystretch or open out in a smooth, connectedand conscious way, yet as the changeoverfrom an opening to a closing ac on comesinto play, they basically drop into a state of awet noodle and simply go limp! Wet noodlesmay be good to eat, but the natural state ofthe body is so not oppy.

Te Principle of ReturnThe direc ve of all closing techniques is torelease and relax the mind and body, andreturn the energy to your centre that youbrought up or expanded out during the open -ing. The ability to close well develops the yinaspect of prac ce, where le ng go into thedownward ow is emphasised and absorp -on can commence. If you simply allow thebody to snap back as if to let go of a stretched

elas c band, your internal connec on will besevered. Instead of returning the expandedenergy, and allowing it to carry forward andmul ply through subsequent moves, you willbasically short circuit the cycle.

From the perspec ve of health, obviouslybecoming a wet noodle will have li le e ecton blood and other uid (e.g. lymph and cer-ebrospinal) circula on. The rst advice of -fered by the Tai Chi Classics is to "Move likea great river". When does a great river stopowing? When do the waves that crash onthe shore not get reabsorbed back by theocean?

Tai chi's specialty is liu or "absorbing"; liu isresponsible for the so , yielding nature in taichi. The energy of liu is pure yin. It is the clos-ing and absorbing half of the pulse and whattrains the body's nerves to let go on a pro -found level. Liu is what allows not only the taichi prac oner, but all internal ar sts to ab -sorb the energy back into their centre. Onlyworking on the yang half of the cycle will di-minish your levels of qi because very li le re -turns back to the centre. Closing techniquesare o en misinterpreted as the whole upperbody going limp. This is not the case. Instead,the core structure remains strong, while theouter casing (skin, muscles, fascia and ten -dons) becomes incredibly so and relaxed.Have no doubt though, it is s ll very muchalive!

raining the Mind's IntentThe state of the mind's intent in the wet-noo -dle scenario is even more interes ng. Eachme you nd yourself going limp, or snappingback a er an opening or stretching move,you can be sure your mind has entered somesort of gap or dark corner of your conscious-nessyou spaced out.

Now whether the gap has emo onal con-tent (i.e. anxiety, worry or euphoria), is mental cha er (analysis or planning) or yourmind simply goes numb, may be di cult

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to iden fy and doesn't much ma er in the beginning phase anyway. The important les-son is to learn how to catch the gap beforeit happens...bringing new meaning to thephrase "mind the gap"!

Throughout the ages in Taoism, the process has involved oscilla ng between internal energy arts and si ng medita on prac cesto root out that which perpetuates ambigu-ity, dissolu on in the mind and nega ve emo -ons.

Si ng prac ces speci cally include methodsto:

Become present;

Expand your awareness; Refine your focus; and

Increase powers of concentration.

These prac ces can be incredibly bene cialfor training the mind because anyone can andmany do set unrealis c goals for themselves.The end result can lead to frustra on, disap -pointment, depression, jealousyall sorts

of nega ve emo ons that derail your goodprogress. On the other hand, when you havethe ability to be present to the here and now,you also gain be er judgment because you'renot clouded by the view from some mentalprojec on about what life should be like. Yousimply experience life for yourself and moveforward from one moment to the next with -out reserva on or regret.

Becoming PresentPresence enables you to see further a eldand focus on that which is important ratherthan being distracted by a bunch of non-sense that doesn't t with your ow. We allget caught up in these hamster wheels, butin me, as you develop your skills of aware -ness and focus, you will nd it easier to gath -er your intent, your energy and concentrate iton the subjects of your choosing.

You really cannot achieve comparable resultsby thinking about how wonderful, rich orpowerful you can be. You've got to train yourmind and hone your intent because the mindis a fantas c slave and a terrible master. It canalso run around the world three mes whileyou're sipping your morning teawhetherinto some trauma c space of the past or hap -py place of the future. Years and years can goby while lamen ng about the past or su eringfrom anxiety about the future, all the whilethe present moment eludes us. We must re -lease these blocked places in our body, mindand qi energy. Le ng go gently and smoothlyinto the closing phase, while remaining con -nected and present in all qi gong, tai chi andbagua forms, gives us pragma c methodsfor doing so. As you prac ce, see if you canremain present during each and every clos-ing ac on in your form. Find the balance be -tween a so , yielding nature while staying in -ternally connected and awake.

From a martial perspective , you canthen recycle this power for your nextoffensive move;

From a health perspective , you willre-circulate the body's fluids and qithat deliver life-sustaining nutrientsto every cell in your body;

From a healing perspective , youwill protect your body from harm,and release and let go of the gunk ina safe and gentle manner;

From the perspective of meditation ,you can release stress and negative

emotions that plague your clarityand rob you of a sense of peaceinside yourself.

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Closing techniques present us with many, many opportuni es to develop our body, mind and qi,and improve our ability to follow through with our goals in a balanced and connected way.

Closing the Season of IndulgenceNow that the Season of Indulgence is behind us and there is a general feeling of ge ng back ontrackwhatever that means for you. From the outset, cul vate so , slow and connected clos -ing ac ons in whatever forms you're training. Have the intent of releasing the nerves, dumpingthe stagnancy and guiding qi back to your centre. This yin method of exercising can root yourenergy, stabilise your mind and nourish your body. From the perspec ve of the internal arts andthe intrinsic value of life, these methods will never go out of season.

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o be truly ignorant, be content

with your own knowledge.

Chuang Tse


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Tank You to:

My teacher, Taoist LineageHolder Bruce Frantzis, who hasopenly taught me about thedepths of nei gong; HeatherHale for edi ng, design +

photography; Gee Loose forphotography; and Elena Rayfor cover artwork istockpho-to/elenaray; and the Tao ArtsSchool Members who madethis report possible.

Health + Safety No ce:Any mind-body-energy exercisemay carry risks. Do not a emptany exercises presented in thispublica on if you have any physical, emo onal or mental condi ons that may make yoususcep ble to injury without rstseeking the advice of your health-care professional.

2013 Paul CavelAll rights reserved. Reprin ng orsharing any por on of this publi -

ca on without expressed wri enconsent is strictly prohibited.

Tao Arts London (Trading as Internal Energy Arts Limited)

+44 (0)7411 [email protected]

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tao inner quest january_2013

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