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CLEARING THE EIGHT PSYCHIC CHANNELS¹

WHEN BEGINNERS FIRST sit in meditation they always complain that because they cannot move their loins and legs they develop cramp and their nerves are on edge, the circulation of the blood and (vital) breath is blocked and the ensuing pains and numbness become unbearable. This chapter deals with the method of restoring free circulation of the blood to put an abrupt end to numbness in the limbs.

The eight (main) psychic channels (when free from obstructions, together with their ramifications are interlocked to form a network which) play two distinct roles: (a) the unimpeded flow of generative force and (b) the unrestricted circulation of vital breath.

(a) The unimpeded flow of generative force

The free flow of generative force through (the network formed by) the eight psychic channels (and their ramifications) is dealt with first.

The base of these eight psychic channels is the cavity or gate of mortality (sheng szu ch’iao at the root of the penis) which is linked with the the base of the spine by the channel of control (tu mo) which then rises in the backbone up to the occiput before entering the ni wan or brain.

From the centre of the brain the channel of function (jen mo which has joined the tu mo in the brain) descends in the medulla oblongata to link with the hsuan ying cavity (the mysterious bridle behind the heavenly pool in the palate) which is connected by a fork with the upper jawbone where true vitality (see here) can (easily) find an outlet to disperse. Under the hsuan ying cavity is the throat by which the channel of function goes down in the pulmonary artery, the right ventricle of the heart, the hepatic artery under the diaphragm where is a cavity called chiang kung (or the solar plexus) which is under the heart, thence down to the cavity of vitality (or the lower tan t’ien below the navel) before reaching the testicles from which it returns to the cavity of mortality (at the root of the penis).

These two (vertical) channels (tu mo and jen mo) cut across the belt channel (tai mo) linking it with the heart above, the generative or genital gate (yang kuan, the opening at the end of the penis by which the generative fluid and urine flow out) below, the navel in front, the kidneys behind and the thrusting channel (ch’ung mo) in the middle of the body.

This (roughly) describes how the (four) psychic channels are interlinked for the production, circulation, discharge and purification of the generative force.

When these channels are blocked, the generative force cannot be produced and the man gradually grows old, like a lamp which ceases to give light for lack of oil because without the generative force the human body perishes. Therefore, the practiser should call on enlightened masters for instruction on how to generate and transmute the generative force, get rid of ailments and prolong life.

Question You have spoken of the production, flow, emission and purification of the generative force; will you please explain all this in detail?

Answer The method of producing the generative force is for people over sixty-four whose body is wholly negative. They should read Chapter 2 and practise the method to produce the generative force in order to strengthen the (vital) breath.

To transmute the generative force consists of raising it (in the tu mo) from the base of and up the spine to the back of the head and the ni wan or brain, thence lowering it in (the jen mo) to the hsuan ying cavity (behind the heavenly pool in the palate), the throat, the chiang kung cavity (the solar plexus) and then to the lower tan t’ien (under the navel); this is the microcosmic orbiting (or turning the wheel of the law) a few of which will suffice for the purpose.

In case of nocturnal emission one should practise the method taught in Chapter 10 in order to stop it entirely.

The method of purifying the generative force is taught in Chapter 6 and consists of sending the positive fire (yang huo) up and the negative fire (yin fu) down in order to transmute the generative force into prenatal vitality. You should pay careful attention to the above four methods so that you can combine them for profitable use; and if you succeed, you will understand more than half of the science of alchemy.

(b) The unrestricted circulation of vital breath

Question Will you please teach me how to get rid of numbness in the legs which annoys me when I sit in meditation?

Answer The (vital) breath circulates in the (network of) eight (main) psychic channels whose base is the mortal gate (sheng szu ch’iao at the root of the penis) which is linked to the brain above and the soles of the feet below. The breath either accumulates or disperses solely because of this cavity. If the blood circulates freely in the body and (vital) breath is strong, the positive principle (yang) grows causing the negative (yin) to decline; the element of fire will develop in that of water and ‘flowers will blossom in the snow’. The whole body will be rejuvenated through this cavity of mortality which is the centre that produces vitality and which ordinary men ignore in spite of its daily functioning. If its duct is weakened a man’s weak voice will immediately betray its lack of support by vitality and become like that of a woman. His heart will waver and he will act indecisively; he will be like a eunuch.

The cavity of mortality is the source of a man’s vigour: it is not only a place where the alchemical agent (the generative force) is gathered but also the seat of courage which is instrumental to correct thinking, radiant mien, rejuvenation and robustness. When the blood and (vital) breath circulate freely in the body all ailments vanish.

This cavity of mortality (at the root of the penis) is the source from which (vital) breath circulates in all parts of the body. Therefore, each morning, after leaving your bed you should circulate this (vital) breath in all the eight psychic channels. This consists of stopping breathing through the nose and mouth in order to concentrate on the cavity of mortality as the point of departure (in the following ten phases of breathing):

1 Breathe in to drive the (vital) breath into the channel of control (tu mo in the spinal column) from its base up to the brain.

2 Breathe out to lower the (vital) breath in the channel of function (jen mo in front of the body) and return it to the mortal cavity (at the base of the penis).

3 Breathe in to raise it (in the jen mo or channel of function) from the mortal cavity to the cavity of vitality (or lower tan t’ien) and to the navel where the tai mo or belt channel starts from both sides of the navel forming a belt (which circles the belly) and where the (vital) breath divides into two to reach the small of the back, thence going up to both shoulders where it stops.

4 Breathe out to let it flow from both shoulders down into the (positive) yang yu channels in the outer sides of both wrists to the middle fingers before reaching the centres of both palms where it stops.

5 Breathe in to lift the (vital) breath from the centres of both palms into the (negative) yin yu channels in the inner sides of both wrists up to the chest where it stops.

6 Breathe out to drive the (vital) breath down to the belt channel where its two branches re-unite before returning to the mortal cavity.

7 Breathe in to lift it from the mortal cavity into the thrusting channel (ch’ung mo) up to the chiang kung cavity (solar plexus under the heart) where it stops; on no account should it rise above the heart.

8 Breathe out to send it from under the heart down to the mortal cavity where it divides into two to descend in the two positive ch’iao channels on the outer sides of the thighs and through the toes of the feet before reaching the centres of the soles of the feet, called bubbling spring cavities (yung ch’uan) where it stops.

9 Breathe in to raise it from the soles of the feet into the negative ch’iao channels in the inner sides of the legs up to the mortal cavity and thence to the cavity of vitality (below the navel) where it stops.

10 Breathe out to lower it from the cavity of vitality to the mortal cavity where it stops.

The (vital) breath should circulate in all the eight psychic channels in order to clear all cavities of negative impurities which hinder the preparation of the golden elixir.

If the above exercise is done daily causing (vitality to) vibrate in the channels, this shows that they are cleared of all impurities. If they are not cleared, the negative impurities cannot be eliminated and the alchemical agent cannot be gathered. Even if this agent were gathered, it would not produce the elixir of life. You should pay particular attention to all this.

Question You have spoken of the free circulation of (vital) breath in all eight psychic channels, but each time I wanted to sit longer my numb legs prevented me. Will you please teach me how to stop this numbness?

Answer When you sit in meditation and feel the legs numb, this is because you are not accustomed to the posture. The numbness becomes unbearable because this posture exerts pressure on and blocks the blood vessels and psychic channels thereby obstructing the free circulation of blood and (vital) breath. If you want relief you should shut your mouth and stop breathing, raise the feet and knock the ground with the heels; then breathe in to lift the (vital) breath from the centres of the soles of the feet through the yin ch’iao channels (on the inner sides of the thighs) up to the lower tan t’ien centre (beneath the navel) and breathe out to drive it down through the yang ch’iao channels (on the outside of the legs) to the centres of the soles. Repeat this exercise a few times and the numbness will disappear.

¹The eight main psychic channels: (1) the tu mo or channel of control rises from the base of the penis and passes through the coccyx up the backbone to the brain; (2) the jen mo or channel of function rises from the base of the penis and goes up along the belly, passes through the navel, the pit of the stomach, the chest and throat, before going up to the brain; (3) the tai mo or belt channel from both sides of the navel forms a belt which circles the belly; (4) the ch’ung mo or thrusting channel rises from the base of the penis, goes up between the tu mo and jen mo channels and ends in the heart; (5) the yang yu or positive arm channels in the outer sides of both arms link both shoulders with the centres of the palms after passing through the middle fingers; (6) the yin yu or negative arm channels in the inner sides of both arms link the centres of the palms with the chest; (7) the yang chiao or positive leg channels rise from the centres of the soles and turn along the outer sides of the ankles and legs before reaching the base of the penis where they connect other channels; and (8) the yin chiao or negative leg channels rise from the centres of the soles and turn along the inner sides of the ankles and legs before reaching the base of the penis where they connect other channels. These eight main channels, when free from obstructions, are interlocked to form with their ramifications, a network through which the generative force flows freely and then the vital breath circulates unrestrictedly.