CONCLUDING EXERCISES AND COMMENTS
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CONCLUDING EXERCISES AND COMMENTS |
The Kao Lin engraving includes a series of exercises, with comments, intended as a conclusion to the Eight Brocades. This chapter begins with my translation of the instructions, commentary, and correct method as set out in the original Kao Lin text of the concluding exercises. Following my translation of the original text are Li Ching-yun’s commentary, interspersed with my explanations, and instructions for performing the concluding exercises. Li Ching-yun’s concluding comments appear at the end of this chapter.
Concluding Exercises: The Original Text
Wait for the water to be produced.
Wait for the saliva to be produced in the mouth, without working for it. Again, rapidly stir it up to obtain the water as in the previous procedure.
Rinse and swallow, dividing it into three parts; altogether swallow the Divine Water nine times.
Again rinse thirty-six times just like in the previous instructions.
Divide it in the mouth into thirds and swallow, nine times in all.
Swallow it down with the sound of ku ku;
Then the hundred pulses will be naturally harmonized.
Complete the motion of the River Cart.
Shake the shoulders and body twenty-four times and again turn the Windlass twenty-four times.
Direct the fire to circulate and heat the entire body.
Imagine the fire down into the lower abdomen and circulate it upward to heat the entire body. While you are imagining this, the nose and mouth must close off the breath for a short period.
The purpose of these exercises is to prevent harmful influences from approaching, to provide clearness during sleep and in dreams, to prevent cold and heat from entering, and to keep illness and disease from encroaching.
These exercises should be practiced after Tzu and before Wu. This will create harmony between Ch’ien and K’un, which are connected together by a cyclic arrangement.
Hence, everything connected to [the procedures of] restoring one’s original nature and returning to the Tao has excellent reasoning.
The correct method: Produce the saliva within the mouth, again rinse and again swallow once [in three gulps], the number of times previously indicated. Shake the shoulders and body together thirty-six times. Repeat the Windlass twenty-four times. Imagine the heat in the lower abdomen moving upward and downward, so that the entire body is heated. At the time of imagining this, the nose and mouth must close off the breath for a short period.
Li Ching-yun’s Commentary
Just as in the previous method of the Red Dragon stirs up the saliva, use the tongue to excite and stir up the saliva, until the mouth is full. Accumulate the saliva and then repeat the method of rousing and rinsing and swallowing it down.
The meaning of one time is to rouse and rinse thirty-six times each, then swallow the saliva in three parts. Repeat this process three times, rousing and rinsing one hundred and eight times total and swallowing nine times total.
In performing the previous method three times, swallowing the Divine Water nine times symbolizes the Four Seasons and the Five Activities; this is the reason for the number nine.
Author’s Comments
The four seasons refers to spring, summer, autumn, and winter; the Five Activities are those associated with the elements of metal, wood, fire, water, and earth.
By what means can the saliva produce a divine sound? Through the rousing of the qi. Just as water by itself cannot of its own accord make waves, and needs the wind to do so, at the time of swallowing the saliva, you must make the sound of ku ku. Why? Because, through the rousing of the saliva and making this sound, the shen and qi will influence the saliva. Likewise the shen and qi will be brought to fullness. From the ears above, to the lower abdomen below, and throughout all in between, the shen and qi will circulate everywhere and the mind itself will likewise settle.
The source of the hundred pulses is in the blood and qi, of which the shen is the true master. For if the shen is not tranquil, the blood and qi will most certainly be injured. If the blood and qi are injured, the hundred pulses cannot be harmonized. If the hundred pulses are not harmonized, the entire body is weakened and death awaits in secret ambush.
If you are able to perform the previous methods correctly, the shen and qi will then circulate throughout the entire body. The blood will naturally follow and circulate without obstruction. The hundred bones will also acquire good health if the hundred pulses are naturally harmonized. And so we see the wisdom of the phrase then the one hundred pulses will be naturally harmonized.
Author’s Comments
One hundred pulses is a reference to all the pulses in the body, from the arterioles to the venules and capillaries.
The meaning of the River Cart is that, in Taoism, you seek the refinement of true mercury; true mercury is a representation of water. Hence, this explanation gives a more subtle meaning to the term Divine Water.
The meaning of the motion of is, in application, like that of drifting with the current in a rowboat.
Each of the previous methods, rouse and rinse and swallowing the saliva, are the initial catalysts for this method. The importance, then, of the expressions excite the saliva, rouse and rinse, and swallow the saliva comes from the fact that, afterward, the ching, qi, and shen will be stimulated and moved throughout the entire body and through each of the hundred pulses, thereby completely restoring the primal qi (yuan qi), stabilizing the mind (hsin ting), and calming the spirit (shen ning).
The term complete means that the shen and qi are directed to circulate one complete orbit (chou t’ien).
Author’s Comments
River Cart is a Taoist expression for rousing, rinsing, and swallowing the saliva and completing the Lesser Heavenly Circuit. True mercury is an expression for refined saliva, which is also called “Divine Water.”
Shake the shoulders refers to a method of grasping the opposite shoulders with the hands and shaking the body gently in order to invigorate it. This shaking is not taken from the Shake the Heavenly Pillar brocade; rather it entails simply grasping each shoulder with the palm of the opposite hand. Gently shake the body by twisting the waist slightly to the right and the left alternately. (See photo on page 124.)
As mentioned previously, ching, qi, and shen are the Three Treasures: ching is regenerative energy, the very essence of which underlies all sexual forces; qi is breath and vital energy, the essence that allows animation of all existence; and shen is spirit and mind energy, whose essence creates instincts and behavior.
The fire is only an imaginary fire, void of any external appearance, and the internal fire is likewise formless; it is the true fire of pure yang (chung yang chen huo).
To heat the body means that the true fire of pure yang penetrates entirely into each region of the body, which is brought about through the disciplining of your senses. This is a matter of directing the imagination within, in order that the true fire of pure yang can be produced to naturally heat the body. This is called “forgetting your own form” (wang hsing).
My master once told me long ago that “learning the Tao does not lie in just making the body hot. But if we can speak of the imagination heating the body, then we can get to what is called ‘forgetting your own form.’”
There are heterodox schools of thought that have the false view of simply heating the body and so do not practice correctly. Therefore, I purposely present this correct view to all those of the various other schools, so that this secret doctrine will not be misinterpreted and cause them to enter upon a divergent path.
Author’s Comments
The heat is directed from the heart down into the lower abdomen, then up the spine into the head, then down again into the lower abdomen. Making the body hot is just a matter of stimulating the qi, not of refining the ching or shen. Li here is trying to say that false teachers just talk of heating the body through breathing and other external means. But real skill comes from being able to do so purely from the mind (either the imagination, the will, or mind-intention). When the mind is able to will the qi to move through the body or create heat, then the shen (spirit) is genuinely strong and can be used to enter higher states of meditation as well.
Forgetting your own form is a difficult experience to explain. In Ch’an Buddhist meditation practice, there is a koan that asks, “What did I look like before my parents were born?” This question really cannot be answered, but it does bring meditators to a completely void and inexpressible state of mind in which they are faced with a great doubt about their very existence. It is here that there can be a forgetting of one’s original form.
The term harmful influences does not necessarily mean hobgoblins and sprites, because first of all there is a saying, “the lot of all the mortals in your environment are quite sufficient enough to injure your body and mind.” We merely call all of these harmful influences or malignant spirits. However, if you are able to discipline yourself according to the above procedures, they will surely result in a natural way of warding off harmful influences.
Dreams are a constant cycle of false thinking, which is more than adequate in regard to confusing your spirit. But if you were to learn to control your mind, dreams would naturally vanish, making the spirit free of all confusion.
Cold and heat are external influences. In people, heat usually results in perspiration, and cold in shaking. If these occur, it means that external influences have not yet been done away with and you have yet to discipline yourself. Through discipline, over a long period of time, with these exercises, the body will become stronger and more energetic. The mind will become peaceful and the spirit tranquil, the internal harmful influences will be driven off, and the external influences cannot affect you—all with the result that cold and heat will be incapable of having any influence on you.
Illness and disease comes from the arising of internal impurities, whereby external harmful influences then appear. The true source of these is in the mind and they are caused by the deep influences of the external senses, namely the Seven Passions and Six Desires. It is because of these that disease can arise. Sickness also arises through internal tensions and anxieties created by the passions and the desires of the stomach and mouth, which are bound by a craving for satisfaction; they also bring about illness.
But all types of illness begin with and depend upon the individual. Supposing these exercises are practiced for a long time, then all the muscles will be unaffected by cold and heat. However, if lust for gain and profit still exists, then the result will be disease—all because of improper living habits .
Author’s Comments
The Seven Passions are joy, anger, sorrow, fear, love, hate, and lust. The Six Desires are those things desired through the sense organs of the eyes, ears, nose, tongue, body, and mind.
To prevent harmful influences from approaching, to provide clearness during sleep and in dreams, to prevent cold and heat from entering, and to prevent illness and disease from encroaching are commonly referred to as the Four Eradications and are meant to be associated with the Four Increases. Together, they become the Eight Accomplishments, as listed below. See also Li Ching-yun’s Introduction to the Eight Brocades in Part 2, which lists eight physical benefits of Eight Brocades practice.
When Tzu passes, yang arises; when Wu passes, yin arises. After midnight and before noon—these are the proper times for the intercourse between yin and yang, because at these times you can begin to clearly distinguish between the pure and the turbid.
The practice of these exercises should be done at these times, for it should be considered as though resembling very intimate friends enjoining. Accordingly, when the qi and shen intertwine within yourself, it is then easy to obtain the function of the Tao.
Ch’ien and K’un are the images of Heaven and Earth. In the beginning, these two cosmic forces, yin and yang, were separate. This is why it is said, “after midnight and before noon,” as these are the best times for practicing these exercises. Creating a harmony between Heaven and Earth is the principle for engaging peace, and these time periods are the superior times for bringing harmony between the body and mind.
Connected together means to go full circle and return to the original position. Cyclic arrangement refers to the idea of something that is chronological and without interruption. This is what is said of men who practice these exercises according to “after midnight and before noon.” Moreover, after a time, join the exercises together so that every day you connect them to complete six rounds. The mind will then become ruler of the body, calm and composed.
Restoring and returning are referring to the Three Restorations (san huan) and Nine Revolutions (chiu fan). In Taoism, the subtleties of the Tao are in the refinement of the elixir, and in Buddhism, in youthfulness and long life.
Author’s Comments
The Three Restorations are the ching, qi, and shen. The Nine Revolutions are the process of circulating the qi nine times in order to deposit a drop of pure spirit (yang shen) in the lower abdomen.
All the myriad things have an effect, but first they must have a cause. Acquiring a good effect comes from having a good cause; a bad cause brings about a bad result. This is the principle of a cyclic arrangement, which is an expression of righteousness. Therefore, diligent practice of these exercises will bring about youthfulness and long life, and the way to immortality; youthfulness and long life come about from this cyclic arrangement.
Excellent reasoning indicates that these exercises are an excellent and substantial manner in which to approach the practice of the Tao. How did other masters awaken to the Tao? What was their initial method? These are questions that I asked myself in the beginning. The Tao of strengthening the body is the origin of long life. Even though I do not consider myself an immortal, I have lived for nearly 250 years and have not experienced the ill effects of old age, disease, nor death because I adhered to the practice of these exercises.
Author’s Instructions
Shaking the shoulders
When you have completed the Eighth Brocade, you can regard the practice as finished. However, usually in the texts we find that the Third Brocade, the Red Dragon Stirs the Sea, is repeated. After this, shake the shoulders is performed (see photo) thirty-six times, and then Wind the Double Pass Windlass is performed twenty-four times. Last, stop the breath and imagine the qi moving upward to complete the Lesser Heavenly Circuit nine times.
No matter where you end the exercises, and even if you are only meditating, you should always perform the Restoring Youthfulness exercise. Rub both hands together until hot and then cup the palms over the face and breathe naturally. Again rub the hands until hot and massage the face lightly and in a circular motion thirty-six times. With constant practice of this method, the face will naturally redden and shine like that of a young person; wrinkles and cracks in the skin will be removed. It is also good to repeat this procedure before going to bed at night.
Restoring Youthfulness practice
Li Ching-yun’s Concluding Comments
These exercises should be practiced at the late hour, third watch [11 P.M. to 1 A.M.] , and in the early hour, first watch [11 A.M. to 1 P.M.]. This will create harmony between Ch’ien and K’un, which follow a cyclic arrangement, namely the Eight Diagrams, which have excellent reasoning for their arrangements.
Author’s Comments
The early Taoists divided the day into twelve two-hour periods. Tzu (11 P.M. to 1 A.M.) is the period when yin energy begins waning and yang energy begins waxing. Wu (11 A.M. to 1 P.M.) is the time when the yang energy begins waning and yin begins waxing. These two time periods are considered the most auspicious times for practice.
Ch’ien and K’un are the primary symbols of the I Ching (Book of Changes). Ch’ien 
symbolizes Heaven, K’un 
, Earth. Ch’ien is comprised of purely yang forces (symbolized by three solid lines) and K’un, of all yin forces (three broken lines), and they are thus complete opposites. Tzu and Wu are the hours when Ch’ien and K’un are most harmonious with each other. There are eight symbols in all, with Ch’ien and K’un occupying the extreme poles. The remaining six images are created through the arrangement of yin and yang lines. All sixty-four images of the I Ching are based on and derived from the Eight Diagrams, which, when multiplied by themselves, equal sixty-four images.
The secret of this method lies in Chia [first of the Ten Heavenly Stems] and in Tzu [first of the Twelve Branches], both of which are during the day and at night, halfway into the hour.
Author’s Comments
Chia is the first of the Ten Heavenly Stems and Tzu is the first of the Twelve Earthly Branches. It is through the combining of these Ten Heavenly Stems and Twelve Earthly Branches, in chronological order, that the sexagenary cycle (a cycle of sixty years) is created.
Chia and Tzu can also be thought of as midnight and noon.
When first commencing with these exercises, the breath must not be let out the mouth; only release the pure air gradually out the nose.
Each day at midnight and noon perform all the exercises at least one time or, if possible, perform them three times in succession. Each time it will bring about greater awareness, alleviate disease, and give an increased sense of lightness of body and the ability to undergo suffering. For it is through toil, not laxness, that immortality comes close at hand!
The exalted masters of days past first named these methods the Eight Brocades. Since then the ancient sages have transmitted them down through the ages. Subsequently, these ancient sages correlated the arrangement of the Eight Diagrams (pa kua, the eight basic images of the I Ching) with the Eight Brocades. Each of the Eight Diagrams has a fixed position (direction) and two distinct meanings (Before Heaven and After Heaven arrangements) attached to it. Why have so many practitioners failed to investigate this correlation between the Eight diagrams and the Eight Brocades?
Author’s Comments
There are two arrangements of the pa kua images. The first arrangement was created by the mythical sage-ruler Fu Hsi. The second arrangement belongs to King Wen. Fu Hsi’s Before Heaven arrangement of the Eight Diagrams is a reflection of the macrocosmic order of the universe, whereas King Wen’s After Heaven arrangement of the Eight Diagrams is meant to put the Before Heaven arrangement into a more earthly perspective. For example, Fu Hsi places Heaven (Ch’ien) in the southernly position. King Wen places Fire (Li) in this position, because Heaven is revealed on Earth by brilliant light, luminous things, and radiance—all of which are aspects of Fire (Li).
The Fu Hsi arrangement is what the I Ching is based on and represents all phenomena (the ten-thousand things, or wan wu). The King Wen arrangement is based on the earthly reflection of each of the eight images of Fu Hsi and represents all numinous aspects.
Purposely close the eyes to see your own eyes; darken the heart to see your own heart.
When first sitting down in a cross-legged manner, slightly extend the back of the left foot at the heel and place firmly against the perineum; this will prevent the ching from leaking out from this cavity.
Author’s Comments
Placing the foot against the perineum refers to the Mortal Gate cavity (sheng szu ch’iao). By placing pressure on this cavity with the heel of the left foot, the practitioner can avoid unwanted stirring of the sexual organs during meditation, which, if it occurs, will cause dissipation of the ching gained through meditation practice. It will likewise cause the mind and spirit to be disturbed, scattered, and confused.
This Mortal Gate cavity, the perineum, must be given special attention during the beginning stages of meditation practice. One of the most difficult tasks of a practitioner’s development and training is removing the energy blocks and tensions stored in this area. The Taoist immortal Chang San-feng claimed that, when he finally circulated the qi in this region through the repetition of the t’ai chi ch’uan posture Step Back to Chase the Monkey Away, he was able to attain immortality. This is also reputed to be the chief reason why the cross-legged seated posture is so conducive to attaining enlightenment and propagated by almost all traditions of spiritual cultivation—because the spreading of the legs aids in removing and opening the energy obstacles in this area. Much like in physical birth, spiritual birth requires the legs to be open.
Many generations have asked, when hearing of these exercises, Why must they be performed at noon and midnight? However, supposing that your day is leisurely and the mind is tranquil, then you can practice at any time. Whether practicing a little or a lot is a matter of personal discretion. But, if one is busy with work, what then is the best time? You can be confident with the two hours of Chia and Tzu. Those of the Way cannot but understand this!