The Soft and Melting Duck Egg
Meditation:
(Moving the yang qi from the head)
(Moving the yang qi from the head)
When Master Hakuin was just starting
out upon his Zen career in Japan, he really put a lot of effort into his
meditation. In fact, he pushed the chi (prana or life force) around in his body
so much, as chi-gong and Tao school people are apt to wrongly do, that he
totally screwed up all of the vital energy currents running through his body.
As Hakuin said, he felt hotness in
the lungs, icy coldness in his feet, and a constant roaring in his ears from
having strenuously pushed his chi into his head. To try and cure his condition,
he went from doctor to doctor without any results. No one could help him.
Since doctors don't understand
cultivationgong-fu, including even those who know Chinese medicine, even today
Hakuin would not be able to cure himself unless he knew of the following
technique which I'm going to reveal. You can use it to help purify your
physical body, and to fight aging and sickness.
Hakuin was luckily directed to a
Taoist sage in the mountains, Master Hakuyu, who scolded Hakuin for his wrong
efforts and taught him the following meditation method to harmonize his body.
"If the student finds in his
meditation that the four great elements are out of harmony, and body and mind
are fatigued, he should rouse himself and make this meditation. Let him visualize
placed on the crown of his head that celestial So ointment, about as much as a
duck's egg, pure in color and fragrance. Let him feel its exquisite essence and
flavor melting and filtering down through his head, its flow permeating
downwards, slowly leaving the shoulders and elbows, the sides of the breast and
within the chest, the lungs, liver, stomach and internal organs, the back and
spine and hip bones. All the old ailments and adhesions and pains in the five
organs and six auxiliaries follow the mind downwards. There is a sound as of
the trickling of water. Percolating through the whole body, the flow goes
gently down the legs, stopping at the soles of the feet.
"Then let him make this
meditation: that the elixir having permeated and filtered down through him, its
abundance fills up the lower half of his body. It becomes warm, and he is
saturated in it. Just as a skillful physician collects herbs of rare fragrance
and puts them in a pan to boil, so the student feels that from the navel down
he is simmering in the So elixir. When this meditation is being done there will
be psychological experiences, of a sudden indescribable fragrance at the
nose-tip, of a gentle and exquisite sensation in the body. Mind and body become
harmonized and far surpass their condition at the peak of youth. Adhesions and
obstructions are cleared away, the organs are tranquilized and insensibly the
skin begins to glow. If the practice is carried on without relapse, what
illness will not be healed, what power will not be acquired, what perfection
will not be attained, what Way will not be fulfilled? The arrival of the result
depends only on how the student performs the practices."
Overview and self curing methods:
Deviation of Qigong refers to the
adverse reactions that can occur during the course of Qigong exercise. The
practitioner may feel uncomfortable and may not be able to regain balance. Such
reactions can be physically and mentally harmful. Common causes of deviation
include:
• Exercising or practicing under the
guidance of an inexperienced instructor or one who has no understanding of TCM
theories.
• Failing to obey the principle of
exercising in light of concrete conditions such as those who are not fit for
the exercise of intrinsic circulation but force themselves to do it anyway.
• Hoping to experience quick results
and thereby failing to respond to the effects of Qi in the correct way.
• Failing to master the principle
and methods of the Three Regulations leading to mental and physical confusion.
• Becoming frightened or irritated
during the course ofQigong practice.
• Blindly or unnaturally guiding
intrinsic Qi to circulate or force Qi to go out.
• Becoming confused or suspicious
concerning the normal phenomena occurring in the course of Qigong exercise.
• Receiving treatment from an
unqualified practitioner which can lead to deranged circulation of Qi.
Deranged Flow of Qi:
Symptoms. Dizziness, vertigo, panic,
chest distress, short breath, uncontrolled movement of the extremities, tremors
of the body, continuous, uncomfortable flow of Qi along a particular channel or
area.
Treatment:
1. Self-Treatment with Qigong
Exercise.
Terminate the qigong exercises that
caused the symptoms mentioned above.
Do not panic, and calm down the
mind. Pat the areas where the signs and symptoms are occurring and carry out
self-massage along the proper route and in the correct direction. Massage the
following channels: The Three Yin Channels of the Hand, The Three Yin Channels
of the Foot, The Three Yang Channels of the Hand, and The Three Yang Channels
of the Foot. If the symptoms are severe, see an experienced Qigong doctor.
2. Treatment with Outgoing Qi.
Select points, in the locations and
along the channels, where functional activities of have been in a state of
disorder. Flat Palm or Sword Thrust hand gestures, as well as pushing, pulling
and quivering manipulations, should be used to help normalize the functional
activities of Qi along the disordered or related channels. To finish, use the
pushing manipulation to regulate the Yin and Yang and to guide Qi to a certain
channel, viscera, or Dantian.
Stagnation of Qi and Stasis of
Blood:
Symptoms. Pain, heaviness, sore and
distending sensation, and sensation of compression. These symptoms will not
disappear automatically and may become worse if not treated.
1. Self-Treatment with Qigong
Exercise.
Terminate the Qigong exercises that
have caused the symptoms.
If you feel a compressing sensation
on the head and a severe headache, you may massage the acupuncture points
Baibui (Du 20), Fengfu (GB 20), Tianrmn, Kangong, and Tajyang (Extra 2) and
then pat and massage along the route and direction of the Du and Ren Channels.
When you have finished, concentrate the mind on Yongquan (K 1) and Dadun(Liv 1)
and carry out Head and Face Exercise.
If you feel tight and compressed on
the forehead, you may first massage the points Tianmen, Kangong, and Taiyang
(Extra 2) and then pat from Baihui (Du 20) down to the Dantian along the Ren
Channel. This should be done several times. Next, conduct pushing-massage
several times along the same route. Carry out this procedure in cooperation
with Head and Face Exercise and Neck Exercise.
If you feel distending pain around
the point Dazhui (Du 14), you may apply pushing manipulation on Dazhui (Du 14)
and Jizhong (Du 6) and pat downward along the Du Channel several times. This
therapeutic method may be used for the treatment of stagnation and blood stasis
in any location. Administration of drugs dispersing in nature, treatment by
outgoing Qi, and acupuncture is prohibited.
2. Treatment with Outgoing Qi.
In accordance with Corresponding
Channel Point Selection Theory, select the points in and around the location
where stagnation and blood stasis exist. Digitally tap and knead the points and
push and stroke along the channel. Use the Flat Palm hand gesture and the
manipulative procedures of pushing, pulling and quivering to emit Qi so that
channel movement is induced. Outgoing Qi is applied along the channel route to
guide and normalize the functional activities of Qi and to dredge the channels.
Leaking of Genuine (Vital) Qi:
Symptoms. During or after Qigong
practice one may experience the sensation of Qi leaking of from the external
genitals, anus, or other points. This leaking may not be controlled by the mind
or simple breathing practice. Leaking of genuine Qi may lead to wasting and
weakness of the extremities, a pale grayish and dark complexion, vexation,
failure of mind concentration, spontaneous perspiration, night sweat, seminal
emission, insomnia, and reluctance to speak or move.
1. Self-Treatment with Qigong
Exercise.
Terminate the Qigong exercises that
caused the symptoms.
Anus contracting, teeth tapping, and
saliva swallowing are among other techniques that can often help alleviate
symptoms. Another recourse is to pat the Ren, Du, and twelve regular channels
along the direction of their course to ensure a smoother flow of Qi. The
following herbal prescription may be given to bring Qi back to its origin:
Rhizoma Rebmanniae Praeparada
(Sbudi) 30 grams
Fructus Comi (Shanyurvu) 30 grams
Radix Ginseng (Rensben) 9 grams
Magnetitum iCisbi) 30 grams
Radix Acbyranthis Bidenlatae (Niuxi)
18 grams
Cortex Cinnamomi (Rougui) 6 grams
Os Draconis Fossilia (Sbenghnggu) 30
grams
Concha Ostreae (Sbengmuli) 30 grams
Cinnabaris (Zbusba) 1 gram taken
following its infusion
The above herbs, except Cinnabaris,
which is infused separately, are prepared as one decoction and given by oral
administration, 5-10 doses altogether.
2. Treatment with Outgoing Qi.
Press and knead the following
points: Shenshu (U.B. 23), Mingmen (Du 4), the Dantian and Guanyuan (Ren 4).
Using the Flat Palm hand gesture along with pushing-locating manipulation, emit
Qi towards the point Mingmen (Du 4). Then use pushing-guiding manipulation to
break through the channels and guide Qi to its origin. If Qi leaks from the
external genitals, anus, or Huiyin (Ren 1), guide it to flow upward to the
Middle Dantian. If Qi leaks from the sweat pores, close the pores and guide it
to flow back to the Urinary Bladder Channel and the Lung Channel. If Qi leaks
from the nasal cavity, treatment with outgoing Qi should focus on dredging the
Lung and the Ren Channels.
Mental Derangement:
Symptoms: During Qigong exercises, a
phenomenon of mental derangement (also called being infatuated (Ru Mo), may
appear in some practitioners who have regarded the illusion emerging during or
after Qigong exercise as true. This condition often leads to mental derangement
such as uncommunicative and eccentric disposition, a withered and dull
expression, apathy, and trance. Some even lose their confidence of living and
want to commit suicide. Others suffer from continuous auditory and visual
hallucinations, which are similar to that seen in psychotics. These symptoms
are known as the ten devils and are described in Works of Zhong and Lu's Taoist
Doctrine (Zhong Lu Chuan Dao Ji). The ten devils include: the devil of six
thieves, the devil of animals, the devil of aristocracy, the devil of six
passions, the devil of love, the devil of adversity, the devil of saints, the
devil of fight, the devil of amusement with women, and the devil of sexuality.
1. Self-Treatment with Qigong
Exercise.
Terminate the Qigong exercises that
have caused the symptoms.
Turn a deaf ear to the auditory
hallucination and a blind eye to the visual hallucination, and pay no heed to
any illusion. Allow such illusions to emerge and disappear spontaneously. If
the symptoms are severe, go and see a doctor for comprehensive treatment. The
following prescription, Baihe Dibuang Tang, may be used for treatment:
Bulbus Libi (Baibe) 30 grams
Radix Rebmanniae (Sbengdibuang) 30
grams
Concha Ostreac (Sbengmuti) 30 grams
Magnetitum (Cisbi) 30 grams
Radix Acbyrantbis Bidentatae (Niuxi)
15 grams
Radix Potygalae (Yuambi) 12 grams
Semen Zizipbi Spinosae (Cbaozaoren) Cinnabaris (Zbusba)
9 grams
1 gram taken following its infusion
These drugs, except Cinnabaris,
which is infused separately, are decocted for oral administration.
2. Treatment with Outgoing Qi.
Open the points of the Eight Extra
Channels in accordance with the theory of point selection called The Eight
Methods of Intelligent Turtle (Ling Gui Ba Fa ) and with the principle of
opening the points at a definite time. Press and knead the acupuncture points
Baihui (Du 20), Dazhui (Du 14), Lingiai (Du 10), and Feishu (U.B. 13). Use Flat
Palm or Sword Thrust hand gestures and the pushing-pulling-quivering
manipulations to emit Qi and guide it to flow along the channels. Pinch the
points Baihui (Du 20), Yintang (Extra 1), Shangen, Renzhong (Du 26), Tinggong
(S.I. 19), Jiache (St 6), Quchi (L.I. 11), Hegu (L.I.4), Weizhong (U.B.40), and
Chengshan (U.B.57). Use the Middle Finger Propping hand gesture and the
vibrating method to emit Qi towards the points Jiuwei (Ren 15) and Zhongwan
(Ren 12) for a period of 18 normal respirations. Next, guide Qi to flow along
the Ren Channel back to Dantian.
Management of Temporary Symptoms
Emerging during Qigong Exercise.
Some mild symptoms may emerge during
the course of initial practice. These symptoms, usually resulting from
incorrect exercise, should not be regarded as deviations and are not difficult
to treat. Following, are some common symptoms and their management methods:
Fullness of the Head and Headache. Qigong beginners who have not mastered the
practicing methods are often nervous mentally. They may hold their facial
muscles too tightly or exert too much mind control. Such situations often
causeheadaches. Treatment methods include relaxation of the mind and muscles in
the head during Qigong practice, Head Daoyin Exercise, Psychosomatic Relaxation
Exercise, and the exercise of saying "Xu" from the Liver Regulation
Exercise.
Choking Sensation in the Chest. This
symptom usually stems from breath-holding and breath-prolonging. Massaging the
Chest and Saying "He", Massaging the Chest and Saying "Si",
Chest Exercise, or concentrating the mind on the point Zusanli (St. 36) may
relieve this symptom.
Abdominal Distention and Soreness.
These two symptoms usually occur in beginners who perform the exercise
Abdominal Respiration too strenuously. To alleviate the symptom, pay attention
to proper movement of theabdominal muscles, use a reasonable time duration for
each exercise session, and practice Abdominal Exercise.
Coldness of the Extremities. This
symptom is usually due to excess of Yin and deficiency of Yang or by incorrect
Qigong practice in terms of time, posture, and breathing methods. If the
symptom is caused by excess of Yin and deficiency of Yang and if the methods of
the practitioner are correct, the Yang Qi will recover gradually and the
symptoms will disappear. If the symptom is caused merely by incorrect practice
methods, you should make the proper corrections and practice the exercise,
Taking Essence From the Sun for supplementation.
Qigong Disease:
In Chinese medicine, the qi, the
mind, and the breath are all closely related. In a sense, these are not three
separate things but are aspects of a single reality. Numerous Chinese medical
classics, such as the Nei Jing (Inner Classic) and Nan Jing (Classic of
Difficulties), describe how the qi moves through the body in co-ordination with
the breath. It is the lungs' respiration, which diffuses and scatters the
ancestral or chest qi to spread and extend to the rest of the body. In
addition, consciousness in Chinese medicine is referred to as the spirit
brilliance, and the spirit is nothing other than the accumulation of qi in the
heart. According to many Asian schools of meditation, the thoughts in the mind
come and go with the movement of the breath. Therefore, alterations in
respiration correspond to alterations in thinking and vice versa. Further, it
is qi, which moves the body in space. Hence, there is likewise a relationship
between the movement of the mind, the circulation of qi, and the movement of
the body. Most qigong is a combination of either specific is static posture or
physical movement coordinated with specific respiration and specific
concentration or visualization. Therefore, we can say that qigong affects the
flow of qi in the body, and specific mental-emotional states are evoked by and
correspond to specific directions of qi flow. Thus it is easy to see that
erroneous qigong can cause abnormal flows o f qi in the body which then causes
an uncomfortable, even pathological mental-emotional state. In addition, if one
disturbs the free flow o f the qi mechanism, for instance, by absorbing more qi
than the body can freely diffuse and circulate or by accumulating and
concentrating the qi in a certain area of the body, this may easily lead to qi
stagnation. If this qi stagnation endures, depression may transform fire, and
fire flaming upward may harass the heart spirit. Depressive heat may also
damage and consume yin fluids, thus giving rise to ascendant hyperactivity of
yang, vacuity heat, and/or internal stirring of wind. On another level, if one
is too physically active, activity which is yang may also damage and consume
yin fluids leading to yang hyperactivity and evil heat. While too much sitting
and inactivity, as in Zen meditation, which is yin, may aggravate liver
depression and even cause or aggravate both phlegm dampness and blood stasis.
This is even more likely if such still sitting meditation is accompanied by
unfulfilled desires, such as wanting to become a Buddha or an Immortal, or if
there are excessive worries and anxieties. Especially if one leads the qi in
the body upward or concentrates their mind on a point in the upper body, one
can lead ministerial fire to counterflow upward. When this disease mechanism
causes symptoms of heat harassing upward, it is sometimes referred to as
"fire burning the Shaolin monastery." (The Shaolin monastery is the
traditional home of Chan or Zen Buddhism, while shaolin literally means
"little forest.)
The Chinese medical literature describes three main patterns of qigong disease. These are:
1. Qi stagnation & blood stasis
pattern:
The main symptoms o f this pattern,
of qigong disease are emotional instability, crying and laughing without
constancy, paranoia, tension, visual hallucinations, delusional thoughts, chest
and ribside fullness and oppression, headache, generalized body pain, a dark,
stagnant facial complexion, a dark red tongue or possible static spots or
macuIes on the tongue, dark purple, engorged sublingual veins, and a bowstring,
choppy pulse.
Emotional impetuosity, difficulty staying still, emotional instability, crying and laughing without constancy, etc. are all symptoms indicating that the qi mechanism is disturbed and chaotic and has lost its control. The qi is commander of the blood, while the blood is the q mother of the qi. When the qi moves, the blood moves. Likewise, if the qi becomes chaotic, the blood becomes disquieted. Hence qi and blood lose their regulation and are unable to control themselves (i.e., one is unable to control oneself). Qi and blood depression and stagnation may obstruct the heart orifices, resulting in harassment of the heart spirit. Therefore, one may see emotional instability, crying and laughing without constancy, paranoia, tension, visual hallucinations, and delusional thoughts. Static blood obstructing and stagnating may cause qi stagnation of chest yang. In that case, one may see chest and rib-side fullness and oppression. Qi stagnation and blood stasis result in the channels and network vessels not being freeflowing. Hence there is headache, generalized body pain, a dark, stagnant facial complexion, a dark red tongue with possible static spots or macuIes, and a bowstring, choppy pulse.
Emotional impetuosity, difficulty staying still, emotional instability, crying and laughing without constancy, etc. are all symptoms indicating that the qi mechanism is disturbed and chaotic and has lost its control. The qi is commander of the blood, while the blood is the q mother of the qi. When the qi moves, the blood moves. Likewise, if the qi becomes chaotic, the blood becomes disquieted. Hence qi and blood lose their regulation and are unable to control themselves (i.e., one is unable to control oneself). Qi and blood depression and stagnation may obstruct the heart orifices, resulting in harassment of the heart spirit. Therefore, one may see emotional instability, crying and laughing without constancy, paranoia, tension, visual hallucinations, and delusional thoughts. Static blood obstructing and stagnating may cause qi stagnation of chest yang. In that case, one may see chest and rib-side fullness and oppression. Qi stagnation and blood stasis result in the channels and network vessels not being freeflowing. Hence there is headache, generalized body pain, a dark, stagnant facial complexion, a dark red tongue with possible static spots or macuIes, and a bowstring, choppy pulse.
2. Phlegm fire harassing above pattern:
The main symptoms of this pattern of
qigong disease are emotional tension and agitation, impulsive movement,
breaking things, mania, difficulty controlling oneself, profuse phlegm, chest
oppression, a bitter taste in the mouth and bad breath, headache, red eyes,
reddish urine, bound stools, a red tongue with thick/ slimy, yellow fur, and a
bowstring, slippery, rapid pulse.
If there is habitual bodily yang exuberance (as there often is in young males) or addiction to alcohol and/or tobacco, or excessive eating of fatty, greasy, thick-flavored foods, phlegm dampness may congest and become exuberant. In that case, when one tries to practice qigong, one cannot obtain stillness but the qi mechanism becomes disturbed and chaotic instead. Then phlegm and fire become mixed and internally harass the heart spirit. This then causes emotional tension and agitation, impulsive movement, breaking and damaging things, and manic, chaotic behavior. lf the qi does not gather in the channels, it is difficult for it to control itself. This then leads to spontaneous sensations of qi discharging chaotically around the body and inability to control oneself. Phlegm turbidity internally obstructing with devitalization of chest yang results in
profuse phlegm and chest oppression, while phlegm fire ascending to harass the clear orifices results in the bitter taste in the mouth, bad breath, headache, and red eyes. The reddish urine, bound stools, red tongue with thick, slimy, yellow fur, and the bowstring, slippery, rapid pulse are all signs of phlegm fire and congested heat.
If there is habitual bodily yang exuberance (as there often is in young males) or addiction to alcohol and/or tobacco, or excessive eating of fatty, greasy, thick-flavored foods, phlegm dampness may congest and become exuberant. In that case, when one tries to practice qigong, one cannot obtain stillness but the qi mechanism becomes disturbed and chaotic instead. Then phlegm and fire become mixed and internally harass the heart spirit. This then causes emotional tension and agitation, impulsive movement, breaking and damaging things, and manic, chaotic behavior. lf the qi does not gather in the channels, it is difficult for it to control itself. This then leads to spontaneous sensations of qi discharging chaotically around the body and inability to control oneself. Phlegm turbidity internally obstructing with devitalization of chest yang results in
profuse phlegm and chest oppression, while phlegm fire ascending to harass the clear orifices results in the bitter taste in the mouth, bad breath, headache, and red eyes. The reddish urine, bound stools, red tongue with thick, slimy, yellow fur, and the bowstring, slippery, rapid pulse are all signs of phlegm fire and congested heat.
3.Yin vacuity-fire of effulgence pattern:
The main symptoms of this pattern of
qigong disease are emotional depression, difficulty thinking, poor memory,
mumbling and speaking to oneself, fright palpitations, generalized fear and
dread, auditory and visual hallucinations, vexatious heat in the five hearts
(meaning the heart and the centers of the hands and feet), a dry mouth and
throat, insomnia, night sweats, a red tongue with scanty fur, and a fine, rapid
or surging rapid pulse. If one is already habitually kidney yin depleted and
vacuous (as are many thin people, women, and the elderly), doing too much or
erroneous qigong may cause excessive psycho-emotional tension. In addition,
compulsively chasing ones thoughts or a desire to emit qi or possess other such
supranormal qigong abilities may cause one to exhaust oneself in one's
practice. This exhausts and consumes the essence and blood.
If the essence and blood become insufficient, then the sea of marrow will lack nourishment. This then leads to difficulty thinking, dull-wittedness, and decreased memory power. Essence and blood depletion and vacuity leads to heart spirit lack of nourishment. Hence there is emotional depression, mumbling and speaking to oneself, fright palpita-tions, fear and dread. Yin vacuity leads to vacuity fire flaming upward. Therefore, one sees vexatious heat in the five hearts, a dry mouth and throat, insomnia, and night sweats. The red tongue with scanty fur and the fine, rapid, surging rapid pulse are signs of yin vacuity with internal heat.
If the essence and blood become insufficient, then the sea of marrow will lack nourishment. This then leads to difficulty thinking, dull-wittedness, and decreased memory power. Essence and blood depletion and vacuity leads to heart spirit lack of nourishment. Hence there is emotional depression, mumbling and speaking to oneself, fright palpita-tions, fear and dread. Yin vacuity leads to vacuity fire flaming upward. Therefore, one sees vexatious heat in the five hearts, a dry mouth and throat, insomnia, and night sweats. The red tongue with scanty fur and the fine, rapid, surging rapid pulse are signs of yin vacuity with internal heat.
What to do About Qigong Disease:
At the very first sign o f qigong
disease, the practitioner should stop doing qigong or their practice should be
immediately monitored, assessed, and modified by a competent teacher. If
symptoms persist, both acupuncture and Chinese herbal medicine can be used to
treat any of the above three patterns. Therefore, practitioners with
qigong-induced symptoms which do not spontaneously go away when they stop
practicing may want to see their local acupuncturist or professional
practitioner of Chinese medicine. However, one of the foundations of Chinese
medicine is to treat disease before it arises, and the best way to prevent
qigong disease is to insure that the type of qigong you are practicing is right
for you and that you are doing it correctly. When the right person practices
the right kind of qigong in the right manner, then qigong can be a wonderful
practice. When practiced wrongly, it can cause mental-emotional disease,
hypertension, and heart disease and may lead to stroke. It's good to remember
that, in Chinese medicine, health is seen as a matter of balance, and too much
qi is just as unhealthy as too little.
