Acupuncture.Com - Education - Theory - Mechanism of Acu

Acupuncture.Com - Education - Theory - Mechanism of Acu: "Bergsman O, Wooley-Hart A. Differences in electrical skin conductivity between
acupuncture points and adjacent skin areas. Am J Acupunct 1973;1:27-32."

American Alternative Healthcare - Acupuncture 101

American Alternative Healthcare - Acupuncture 101

Scientific Acupuncture Clinic Center --- Ask Questions to Docotr !

Scientific Acupuncture Clinic Center --- Ask Questions to Docotr !: "Patients often experience the most dramatic results in the first
treatment,. Some patients experience an immediate total or partial
relief of their pain or other symptoms. This relief may last or some
pain may return. In a few cases, there may be no immediate relief only
to notice the pain diminish over the next couple of days. Generally,
you should expect to feel better."

ACSH > Health Issues >

ACSH > Health Issues >

Circadian Acupuncture Chart--a quick clinical reference for circadian rhythm acupuncture

Circadian Acupuncture Chart--a quick clinical reference for circadian rhythm acupuncture

Entrez PubMed

Entrez PubMed: "Meridian-like networks of internal organs, corresponding to traditional
Chinese 12 main meridians and their acupuncture points as detected by
the 'Bi-Digital O-Ring Test imaging method': search for the
corresponding internal organ of Western medicine for each
meridian--Part I."

Entrez PubMed

Entrez PubMed

The Meridian System and the Mechanism of Acupuncture

The Meridian System and the Mechanism of Acupuncture: "1. Morphogenesis and the meridian system"

BioMedical Engineering OnLine | Full text | Infrared thermography fails to visualize stimulation-induced meridian-like structures

The Principle of Development

The Principle of Development
Increasing the Energy
"Knowing how to empty our emotional trashcan"

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We must realize that in our practice we will be confronted sometimes by a lack of energy. Indeed, if we train a lot physically and add to it the meditation and Chi Kung, it is possible to feel tired; we can have the impression that we don't have the sufficient energy. Even though all goes well, we eventually get to a point where for the superior exercises we need more than mere energy. In the arts of fight, it is the time where we need more than mere power. This need of energy corresponds to the Principle of Development. We may practice a long time and could stagnate if we don't know how to increase our vibratory, physical and spiritual levels. It is quite simple; all that's necessary for us is to accumulate more energy.

The meditation that corresponds to this stage is the Big Circulation. After having succeeded in directing the energy with our will and learned how to press the breath and "use the voice", we are going to apply all these techniques to project the energy freely outwards of the body. The energy stocked at the center is going to come out of the body through the extremities. It is an intense energizing practice that permits us to acquire a lot of energy but also to give some. If we can give out our body's energy, obviously we must be able to do the opposite - attract energy. While imitating the principle of a sponge, we are going to expel our defensive energy creating an emptiness thus that we will be filled by inspiring the outside energy. The aspiration of the outside energy can prove to be dangerous if it cannot be perfectly assimilated by the body. Therefore, it will be necessary to clear a supplementary stage and to arrive to "the breathing of the five doors". We are going to push our conscience outwards of our physical body using the strength of intention and stillness. It is a spiritual practice that allows a recovery of much outside energy to be directed inwards. This practice asks for the physical and energizing bodies to be sufficiently strong so that they can handle the energy recovered from the outside. As with all advanced practices, for a good progress in this exercise, it is necessary that a Teacher is present. At this level, the first true spiritual practice begins. The practice of the Chi Kung of "Eight Palm Mothers" is an exercise based on a circular movement that combines in movement an understanding of the eight trigrams of The Book of Changes with an inner energetic alchemy. It is a combination of eight starting positions with a circular movement that evolves one toward the other on the path of a circle. The evolution of these changes corresponds to a regulation of the subtle energies of the three measurements. It is a precise practice that quickly becomes free and spontaneous enough. The exercise also asks for a good understanding of the previous Chi Kung exercises.

The awareness of energy makes us touch an important subject: if we want to increase our energy, it is good not to waste the energy that we already have. It is necessary to pay attention therefore to the two primordial energy sources: the food that we eat and air that we breathe. On the emotional level, we must pay attention to the concept of "emptying our emotional trash can". The image of a trash can become very useful here. Just as we must take out the garbage bin in which we put the daily or weekly rubbish, we happen to have an emotional trashcan of which we must also take care. It is very rarely fun to do this. But if we refrain from getting it done for too long, when we disregard the moment when we have the choice of action, then later we will be confronted by an obligation to do it. Indeed, the trash can end up overflowing; it is all going bad and may even explode! It will be more difficult to act by obligation that by choice. An unpleasant action that one forces itself to take is always worse. On the other hand, if we empty our trashcan every day, it becomes a simple and less laborious act, even more so when one does the deed consciously and at a chosen time. The emotional trashcan is very similar to this picture. It is obvious that the first time it is always difficult but once this is done regularly, it becomes easy. As usual, if we don't do it deliberately, it is life that will make us face our housekeeping responsibility. Emptying the emotional trashcan is a simple practice that amounts to accumulating very little, if any, or no stress. Emotional stress is a big consumer of energy. Besides, in most our energetic actions, we will learn to become a vector of the Universal Energy more than a donor of our personal energy.

This need to accumulate energy evidently asks for economy. The senses often consume a lot of energy for nothing: we talk too much, we watch too much, we listen too much, we taste too much... It is necessary to avoid the "too much" and we will learn how not to spend too much energy in the use of five senses. Besides, it is the moment where we learn to control our sexual practices in order to generate strength instead of spending our energizing capital. It is a complex practice that will subsequently be the subject of a separate category.

The Principle of Intention

The Principle of Intention
"It is the intention that counts"

http://www.whitecraneinstitute.com/


When we have a good teacher or master and begin our training in the arts of fight, meditation or yoga, we are usually taught to practice some exercises on daily basis. If you are a pupil or regular disciple (what is rather rare), you then begin to execute what you have been told to do and work a few times each day in your discipline.

Yet, it is not because we train every day that we train correctly. I explain to myself, we could say that two ways exist (or more) to training: the deep manner and the superficial manner. The first brings us more toward the being's total practice while the second would rather bring us to a vulgar work of the body and mind without real investment of oneself (but that is still more than only practicing once, from time to time).

To train in "a deep manner" is to take the being's totality in consideration and therefore to work on several planes: physical, mental and spiritual one could say. In this view, one practices some exercises with conscience, what allows him to better observe the small adjustments or even the changes that operate within the body. In the exercise of "the tree" for example, one will be able to listen to the tensions that block the breathing, the rises of heat that turn the whole body into a bubble, the pains that paralyze the arms, the muscles that are weak, the irritation that goes up to the head, the different emotions remaining stuck, etc… other exercises will bring us to other sensations and observations and we will be able to work with a clear vision of our limits and desires.

But to train with "depth" we must also look after what we do just for ourselves and know why we decide to do it. To train this is not to stupidly repeat exercises, imitating the professor or master or to be able to attain a level that will allow us to build our reputation. To train deeply we need the intention to make it "here and now" and not the intention "to win" something. The intention is what makes the whole difference since it is going to bring us to a true presence rather than to any projection.

The practice of the fight arts with intention is nothing else than to quiet ourselves sufficiently so that we no longer lose ourselves in the "surface". We return towards the interior instead. It smells like the progress of the answers of the body facing the practices, it is to be there in what happens, to dare to feel what one knows to usually well avoid. And for us to be able to do that only one thing is important: the intention. According to the direction that the intention will take, she will propel us either toward a deep discovery of our interior being or toward a pleasant, rather banal repetition work that won't drag any real change into our life.

To train in a superficial manner is to imitate some exercises without the intention of the moment but with the idea to "get something", to reach an ultimate stage. Then one gets to it every day, grants a moment of practice and waits for the results with impatience. Most of the time one makes that in front of the TV, while listening to music or chatting with those that surround us and can be even while cooking! One diverts himself from the exercise through taking care of other things. Of course, this method can be used but only when the practice has been integrated in the daily, not before. Unfortunately, it is also this shape of practice that rarely stretches toward being integrated in our everyday life. Indeed, since to practice is a means of getting somewhere, it becomes a means isolated to arrive there and can slip ever naturally in our daily.

Training of this sort presumes "a good muscular level" or "an advanced meditative capacity" which is then compared to people who don't practice anything... Then one seems to be in a pretty good shape and one has good fun. But at the end, no real transformation takes place indeed.

We are always unsettled when we must face an emergency, we are frightened by the idea of having to make a decision and we are always sad when we hear bad news. Generally, the basic problems still exist and in the difficult moments we dive into them just as well as before, but at least we have more of a good form! With this type of practice one can solve a certain number of dysfunctions, without touching a true détente or interior tranquility. It is a little more than sport and a lot less that a serious spiritual practice.

To practice superficially is to just "participate" in the world; whereas to practice in depth is to "invest" in the world. It is not to just "be there" but it is to be completely present.

Finally, it is the intention that makes all. We can decide to train for and with ourselves and we can decide to train to get recognition and momentary appeasement that will grant us good conscience. The two formulas are so much valid that they are chosen with lucidity and one doesn't even hide his face. But it is not necessary to be mistaken about what we do; training superficially will never bring the transformation of self. The illusion of change without sincere and honest practice is large and good numbers lose themselves in it. But doesn't one want to change indeed when one begins…

The Principle of Natural Cycles

The Principle of Natural Cycles
Maturation of the Teaching
"It is necessary to let time do its work"

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"It is necessary to let the time do its work", this could summarize the principle of the natural cycles. Even though you work twelve hours every day on your personal practice, even though you are very gifted and that you have the best professor in the world - you need time. You can understand a concept or exercise very well, but that will not be truly yours after a short time. Acceptance of maturation, the realization that even when one thinks he has understood, he will always have understood better after some time. It is only within a length of time that one can integrate his practice completely.

The Chi Kung of Five Elements is bound directly to the natural cycles. Every primary element of the Chinese cosmology corresponds to an internal organ, emotion, season and exercise of Chi Kung. Therefore, five exercises that eventually come together exist, to balance but also understand each of these concepts better. The Chi Kung of Five Elements begins a little like a gymnastic exercise, then becomes a meditation to prove at the end to be a complex Chi Kung, one that answers most needs of churchgoers. Three levels of understanding of the practice exist here; each level being only taught at the time where the previous level is perfectly acquired. The different levels are: the physical, the energizing and the spiritual.

In direct relation to the Chi Kung of Five Elements is the meditation on the fusion of emotions. That is a very important practice. After having succeeded in putting in report the breathing and movement, one is going to start, by these practices, to control the emotions. Every negative emotion corresponds to a positive one; the emotions can be stimulated by physical, energizing and spiritual exercises. The meditation on fusion of emotions is very important so that we are able to live without being a victim of our emotions. We will learn to live with the emotions without them posing any problems. It will be possible to use the energy saved by the regulation of negative emotions and redirecting that energy to feed the intention. In Taoism, one speaks of two shapes of will: the emotional will, which is compared to a young stubborn monkey and the purposeful will - helping in focusing one's attention. The reason that emotions are compared to a young monkey is that one cannot force nor control them and surely not ever foresee what is going to happen. As an attempt to tame the young monkey, the only way to control these emotions is through the art of understanding and suggesting, not in the way of domination or control. By loosening up and relaxing one will be able to understand the emotional side of our spirit (spirit emotionnell) and to redirect the energy to nourish the intention. However, the practice is more important than theories, again a proof that the Taoist art is a teaching of action more than of theory.

The idea of becoming aware of the need to take time, permits to revitalize one's will to success in the practice. Understanding that of all ways, it is the time that will permit to integrate one's practice, it is useless to hurry. One recovers here the oriental circular vision of the world:

"The important is not the place where one rests but the journey to get there ". It is a period where one learns patience, since one already worked for some time. One also learns that he doesn't necessarily get to see any immediate results. On the contrary, one observes many results - that is the moment to say that all that is not very important. All changes quickly and if we can foresee the next change, then it is sufficient to appreciate the journey without worrying about the final destination. To become aware of the natural cycles with respect to the fact that everything that creates itself can destroy itself, but also that everything that destroys itself can be recreated. Destruction is a renewal and to live in these changes it is necessary to adjust. The faculty of adaptation is an important component in the regulation of emotions.

Our place in the world is in the center of this awareness. It is the Man who must integrate in the seasons and rhythm of Nature and not the other way round. He must respect his condition, the food and air that he breathes. A great number of worries and seasonal discomforts can be avoided by following the natural laws of energy. Knowing how to adjust to the principles of Nature is a part of the Taoist teaching.

The Principle of Breathing

The Principle of Breathing
The exchange with the world around us
"Practice at the heart of the society"

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Breathing is par excellence an act of exchange. One goes to every instant to establish a relation with the world and the environment, by the simple inhalation of the air that surrounds us and the exhaling of personal air. When we inhale - we take the O2, the oxygen, and when we exhale - we reject the CO2, the carbon dioxide. The difference between the two is that the carbon dioxide possesses one carbon besides the oxygen, the C. The carbon is therefore a particle of matter; to every expiration we add a little part of ourselves. We do recover these carbons in food. Therefore, the saying that we are what we eat is literally true. Before you eat without thinking what you have on your plate - consider every time the fact that this food will constitute your new body, one that is in perpetual evolution. The two main sources permitting the acquirement of energy are the breathing and food. To know how to breathe is fundamental to not wasting all exchanges we make with the world.

The practice of the Chi Kung is the test of voice. A scream, which often results from this practice, is only the outcome of the internal work. Thanks to precise stances and specific work, we force the breath out and a sound will result from that. One does not shout just to shout, but only to recover the sensation of the hurled down air exiting our body. This can be tough for the students who have difficulty expressing energy. The regular practice permits the expression of our fears and frustrations and the affirmation of ourselves. It is very invigorating and makes for the defensive energy around the body; a very quick practice of lots of Yang.

In meditation, we are going to learn to increase the raw material that is called breath. Therefore, we are going to begin to concentrate energy - what we call "the compression of the breath". We are going to learn to press a certain spring, by means of a particular meditative and respiratory state, to condense the vital breath when exercises that ask for more energy are being done. It is a method that requires a teacher to be constantly present; he will make sure the pupil does not become a victim of blockage or stagnation of energy. It is a very interesting meditative stage, because the ensuing increase of energy brings the churchgoer to surprising realizations and visions. As an outcome of this practice, one can feel an increase in his strength and resistance and pulmonary capacity.

This awareness of exchange with the world is very important. The breathing is a way to be close with our environment but at the same time a way of being detached from it. Let us take a closer look at this very Taoist paradox. By the action of normal breath, we exchange with our direct environment. In the same way, when we want to separate ourselves from a stressful environment, we can accomplish that while decomposing the respiratory movements. For example, before a marvelous landscape, one will want to inspire a big puff of air as if one wanted to take a piece of this landscape inside oneself. On the other hand, when facing a stressful situation one will make a big inhalation/exhalation to calm down. Breathing is a regulator of emotions. When one laughs, the expiration is superior to inspiration. It is an action Yang, positive. When one shouts or pushes something heavy, it is again an action Yang because the expiration is bigger than inspiration. When one cries, afraid or startled - it is an action Yin, the inspiration is more important than expiration. Understanding this, one can play on the emotions by the means of breath control. The control is never the idea of a practice. It is in the sphere of understanding the emotional mechanisms that one is able to live well.

It is also the concept of not isolating ourselves from the world around us. The breathing recognizes the constant daily exchange with the environment; therefore, we become aware, because our practice and work are done in the world and not an isolated place in a cellar. This Taoist school requires certain periods of isolation but the outcome of that is the sharing with people in the world. It is easy to be a big master of meditation isolated from all civilization but more difficult to keep our calm when we hardly miss being run over by a taxi

Michigan Medical Acupuncture Association

Michigan Medical Acupuncture Association

bioenergy fields

As a phenomenon, bioenergy fields have gone from scientific ‘nonsense’ to an
important and expanding subject of biomedical research. In later chapters we
see not only that fields can be detected a distance from the body, but also that
scientists are explaining how these fields are generated, why they become
distorted when pathology is present, why living systems are so extraordinarily
sensitive to fields, and how fields can be used in healing.
The information that is emerging has direct relevance to all clinical methods.
Documenting the fascinating tale of how our outlook is changing is the goal
of this book.

http://www.elsevier-international.com/e-books/pdf/43.pdf

Sorting Out Your Options

Sorting Out Your Options

The Acupuncture System and The Liquid Crystalline Collagen Fibres of the Connective Tissues

The Acupuncture System and The Liquid Crystalline Collagen Fibres of the Connective Tissues: "The Acupuncture System and The Liquid Crystalline
Collagen Fibres of the Connective Tissues"

About the Nervous System

About the Nervous System: "The nervous system is a complex, sophisticated system that regulates
and coordinates body activities. It is made up of two major divisions,
including the following:"

Alchemy in Ibn Khaldun's Muqaddimah

Alchemy in Ibn Khaldun's Muqaddimah: "Ibn Khaldun continues........

Here ends the discussion
by Ibn Bishrun, one of the great pupils of Maslamah al-Maj'riti, the Spanish
authority on alchemy, letter magic, and sorcery, for the third [ninth]
century and later (times). One can see how all the expressions used by
(alchemists) tend to be secret hints and puzzles,difficult to explained
or understood. This is a proof of the fact that alchemy is
not a natural craft."

Chemistry History

Chemistry History

Electron microscope - Wikipedia, the free encyclopedia

Electron microscope - Wikipedia, the free encyclopedia

Biologists Find Cells’ Nuclear Surface More Complicated Than Expected

Biologists Find Cells’ Nuclear Surface More Complicated Than Expected

The Principle of Balance

The Principle of Balance
Stability in Movement
"Find in every thing the happy medium..."

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Balance is a concept that we find in all spiritual teachings and most religions, the physical and mental concept that is easy to understand and difficult to apply. In the Taoist system of which we speak today, one first tries to understand and master the physical balance; that will bring us easily to the mental balance. Once again, we start to work on the body before the mental. We do it this way for a reason: we can rarely deceive the body whereas we can always deceive the mind. Incidentally, if you understand what you must reproduce with your body mentally, as you will do it - you will know if it is real or not. If you try solely to acquire the mental balance, without going through the work on the body, then the odds are you will not recover quickly from the illusion: you will not have any reference to know whether you are in the real or fake.
One will become aware here of the three energizing centers that shelter the instinctive, emotional and spiritual. These centers are as well physical as they are energetic. By precise exercises, Chi Kung and meditation, one will learn to wake these centers, become aware of them and utilize them on daily basis.

We will try to balance the three centers that we discovered in the previous stage to arrive at our being's global sensation. It is an important stage where one is not going only to try to practice occasionally but to practice in a continuous manner, in every instant of his life, while keeping the developed stability. The awareness here is of our movement in space, falling in every step but controlling our movement and the transfer of our gravity center. This is done in order to put the body not to a precise place in space any more but in all the space.

The Chi Kung will be the work on movement. Each of the measurements explored will let us verify the tensions that always exist within us, the lack of stability that we suffer once we leave the static position. The movements start with "the basin", then "the wave" and finally encompass the whole body. The movements of the basin produce different circles in different measurements in order to loosen and soften this usually stiff part of the body. The exercises of the basin are recommended to increase the circulation in this region. The wave is a curling produced by the foot on soil and that reverberates in the whole body, along the backbone, finishing in the nape. These motions are done very slowly at first, like a dance, to arrive to brief and exploding movements that go successively in all directions.

In meditation, we will become aware of three circles; the existence of the three energizing centers of the body in relation with the internal organs and emotions as well as the meridians of acupuncture. We look at the lower center, which corresponds to the Yin, to the animal instinct within us and to the Earth; the middle center, which corresponds to the Man and emotions. The highest center, that corresponds to the Sky, to Yang, but also to the strength of the Divine Spark, which is within us. In the meditative practice, we will want to feel and open those centers. The latter will be possible through meditative exercises. Every opening corresponds to a "small enlightenment" on each of the three levels: physical, emotional and spiritual. These changes may put a churchgoer to a rough test; nevertheless they remain a necessary stage.
We realize during this period that walking is a succession of falls forward, with no awareness on our side. Thanks to the practice, one is going to change it and to learn again to walk appropriately and consciously. Identifying where our weight and center of gravity are, we will learn to feel them and put them to a test. All transfers of weight will then be made consciously. This very soothing practice first takes place in a straight line, then in a circle. The Taoist idea of the three powers (the Heaven, the Earth and the Man) helps us find that if the Heaven and the Earth are steady enough, the Man on the other hand is in pain to hold on to his own legs. This practice allows us to change that and as a pupil said, "acquire new legs".
In the fighting arts or Chi Kung, the ground is the source of all strength. The use of hip strength is a first stage that brings us to return to the origin: the ground. The expression of movement, the fact that we occupy our space and that we "lean" on the Earth - it is the Man's expression. For the tie between the Heaven and the Earth to be strong, it is necessary that the Man is strong as well. The energy can only circulate in the absence of either physical or emotional tension. For the energy to circulate between the Heaven and the Earth while passing by the Man, it will be necessary therefore that this last will be simultaneously strong and flexible. In every movement, the expression of the three Taoist powers will be present.
It is in motion where we see that for the perfect balance to be acquired, we do not need to follow rules but that it is sufficient to find "the happy medium". It is the concept of re-creating after the effort, the decision to work better. A Taoist concept says it is necessary to take a rest before work, necessary to relax in order to be receptive. For that to be applicable in our complex life, it is not important to follow rules but always know how to find the balance. We explore the excess and the extreme so that we can find the stability of the center better.

The Principle of Non Resistance

The Principle of Non Resistance
The Passive Activity
"It is useless to push a river..."

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We recover here one of the least integrated principles: it is the famous "non-doing". A lot has been said about this principle as a manner of not doing anything and waiting in order to get somewhere, like a used subway ticket pushed by the dirty water in the gutter. This idea is rather little compatible with the active vision of the Taoist life. The concept of non-resistance does not reside in doing nothing but rather in going with the flow of events as opposed to resisting them. In the interaction between the yin and yang, when for example there is too much yang, we have two solutions: either we try to bring in more yin or we push yang to the extreme.
In the first case, we go "against" in order to bring balance; in the second, we go "with" in order to change the cycle of the movement. The one that can understand this concept will find the way to simple life.
There is a Chinese saying: "it is useless to push a river". One recovers the very essence of the non-resistance principle in this sentence. It is interesting to see that most problems with which we are confronted in life, as minute as they are, due to our negatively intervening mind become quickly a horrible, overwhelming mountain. The principle of the non-resistance aims at understanding and acceptance of the problem in question, at going in its direction and getting the resolution thus out of it. Not resisting while going in the sense of the aggravation, we are able to eliminate it quickly. Once again, this method asks for concrete applications and clean experience.

In the arts of combat, the basic concepts explain it all quite well: go always straight to the goal; if one is stopped in his access to the goal, to glue himself to the obstacle; if the obstacle is too strong, let the strength pass; then return to the pursuit of the goal.

The awareness that corresponds to this level of practice is the realization that life "flows" and we can become a part of this fluidity. Here is the time when it is necessary to concentrate and listen to the sensations within us, to accept the signs that we can receive from life and follow our instincts. Therefore, we are going to try to get back in touch with the part of ourselves that already "knows"; our being's part that we never listen to.
The practice of Chi Kung here is the one of "the plates". It is an exercise that comes to us from Bagwa, the martial art on which you can find some details in this website. This exercise is going to loosen the whole muscular sinewy chain of the arms. It is also a practice that stretches, works the balance, coordination and permits to arrive to a dissociation of the left/right movements. The practice begins then in the position of the tree, evolves into linear movements and finishes with an endless circular motion. This is a funny practice that shows us the lacks in coordination and the tensions stocked in the body, particularly on the level of joints. Here we begin the meditative practice, the most important one in which many students initially fail to succeed. This practice can remain blocked for years or on the contrary, can be a revelation in seconds; it is about the white screen, a state of modified conscience that will be the basis of most advanced practices. This active method of meditation permits to observe, analyze and understand the manner in which thoughts speed up in our brain and how we can act on them. We may complain the more about the practice because it asks for a daily effort and a lot of time before settling in. But one doesn't have the choice, does he? This observation of our own mind allows us to know ourselves better. It is also a practice, which reveals itself as being the basis of all other practices.
In order for all this to function, it is now necessary to achieve a complete relaxation, it is necessary to relax and benefit of life. One of the first concepts easy to understand and practically impossible to apply is this: to accept what we cannot change. If an event in your life puts you to worry but there is no way to neither change things, dissolve nor influence them, then it is important we understand that it is necessary to relax. It can go from the simplest to the most horrible things that life knows how to throw at you. An invoice, a death in your family or an incapacitating accident, these are the examples among so many others where one is not able to do anything anymore except to accept what is unchangeable. On the other hand, if one has the opportunity to make an unpleasant situation evolve, it is important to understand: that is the moment where one is going to react. At this stage, one is going to stop letting things be, stop being a victim and undertake to change what one does not accept. In the yin there is yang and vice versa. Here you will also see that it is necessary to stop taking yourself seriously, to believe yourself so important and once again, it will be necessary to relax. Physically, this is the moment where we realize that there is dissociation in the body between the right, left, top, bottom, front and rear. At this level of practice one will try only to bring the mental in a controlled "leader" state to loosen it better later. This is the time where one develops and reinforces the defensive energy of the body.

The Principle of Alignment

The Principle of Alignment
Awakening of Conscience
"Not to be content of a little"

http://www.whitecraneinstitute.com/

This principle is connected mostly with a physical sensation: the sensation of holding ourselves right, but also with our vertical alignment. In the center of the body and in the center of the practice we recover the spine. It is composed of vertebras that we are going to try to stack like in a game of cubes: if not done correctly, one will have the stack lean toward the right or left, toward the front or back. On the energy level, the idea of holding a straight back permits the correct alignment with the celestial energy in relation to the terrestrial energy. This Taoist teaching continues to say that if the mind affects the body, one would also consider that the body influences the mind. That is why while starting to work on the physical alignment and while thinking as well about the energetic alignment, we will help our mind find its center.

This first stage corresponds to our desire to be better, to change our daily life and no longer be puzzled by our "deep being". Therefore, when searching for our center it is obvious that we must look at ourselves that we really are. The method of "centering" also helps us concentrate and focus attention. During this process, we realize the work is to be done by us alone and no one can do it for us. We also realize at this moment that to observe any change and to submit to a fully conscious daily practice - it is necessary that we integrate the practice within our way of living.

The awareness that corresponds to this stage is so simple and so difficult: all must become conscious. We look for the attention to our manner of breathing, position, manner of walking but also watching how we take a shower, to what moment we are stretched, to what moment we are relaxed, what our sensations at every instant are. Once again, it is a stage where we will learn not to believe anything of what is established, to put everything to a test because only our own experience would permit evolution.

The practice of Chi Kung that corresponds to this stage is called The Stance of the Tree. It is our favorite static position; it is the first and the last of the Chi Kung exercises. For a guide to this practice, you can go see this website's chapter "Chi Kung". It is also in the practice of the static positions that one recovers the concept of tree stance but one is going to go farther through bringing dissociation between the right and left, refining the sensations and beginning to see the body as a block under seal, constituted of several controllable sections.

In the next stage, one will begin to use simple pictures to amplify energy generation. These pictures permit to "live" in the stances. It is also the beginning work on the intention.

The meditative practice is also one of the most important: it is the conscious breathing. One of the acts we are most unconscious in life is the breathing. It is obvious that most of the time one pays no attention to this. The idea of becoming conscious of our breathing, the important and vital action, allows us to be more in contact with our body. Often, the people who begin this kind of conscious meditation can feel a sensation of suffocation, anguish or light-headedness: it says much about the unhealthy report that we can develop with our body if we do not pay attention!

Indeed, this uneasiness is only the refusal of our mental side to feel the body, the fear to see us as we really are. It is a primordial work.

In order to understand the principle of alignment, developing the respect of the structure is necessary: understanding that all comes to the center, the spine, back. One will see well later that all this comes down to Earth in relation to Heaven. Of course, at this level of practice one will try simply to feel his body, this is already an enormous task! An important stage and the backbone of the body-awareness is the simple exercise of holding our space: we try to occupy the maximum space possible with our back, chest and shoulders, instead of remaining shrunken like a scared or injured animal!

All these practices will be detailed later; the goal here is to explain what we do and where we are going. Physically, we will try (by the immobility of the static stance) to feel and get in touch with our body, also try to fully occupy the space that is ours. Mentally, the work will be in looking at our actions and daily movements, in order to become present and conscious, as much as possible, of the daily events. On the energetic level, we will try merely to open up and experiment with the vital energy sensation, this breath of life that resides in us.

As for this first principle, just like in all the Taoist teachings: we find a revelation but also a sensation of inability and helplessness facing our problems. It is not at all a theoretical teaching but a teaching of daily practice: because the only way to understand the theory is to practice without cessation.

The Principle of Taoist System

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Without relying on any strict rules or obligations, the Taoist Natural System is based on certain grand principles that permit the redirecting of our lives toward the proper practice. In order for the teaching to be efficient, it is necessary that we can merge it within our everyday life.

The Taoist Traditional System accounts therefore for eight principles that draw from the Bagwa of the Book of Changes. In the Taoist tradition, the numbers have always had a magic aspect and indeed were used as such. The principles are presented here in a chronological order, since they become more and more difficult to receive and apply in the daily life. On the other hand, when these eight principles are integrated, it is obvious that they end up connecting with one another, mixing without separation. The only reason we separate them is to help the beginners avoid confusion. The method of isolating each principle helps us to understand and integrate them better in life in order for the principles to merge naturally. We will develop every principle later on, but presently we will be content with establishing a fast summary of their essence. Every big principle corresponds to a specific work of Chi Kung, a stage in meditation and a particular awareness that will ask for precise daily work.

Energy - The River Of Life

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Energy - The River Of Life

by Dr. Rita Louise

We are each filled with universal life force energy. It is the essence of our being, our consciousness, our soul. As the flow of life force energy moves through the physical, emotional, and spiritual bodies, it can become imbalanced, stagnant, or blocked. We experience what is called dis-ease. Disease, as the term suggests, is lack of ease. It is the inability of one's life force energy to flow freely.

Disease is the reaction to imbalanced life force energy in the physical, emotional, or spiritual body. This imbalanced energy can manifest as physical problems, as well as life patterns and cycles that keep us from growing. Disease can manifest in the physical body in the form of headaches, back pain, arthritis, or cancer. It can manifest in the emotional body in the form of anger, rage, phobias, depression, and hate. It can also manifest in the spiritual body, appearing as narrow-mindedness, disrespect for life and nature, or materialism.

Lets look at the concept of disease from another perspective. Visualize your life force energy as a fast moving stream. It will flow in the path of least resistance. If a large stone is placed in the center of the stream, the water must yield and deviate to go around the stone blocking its path. The flow of the stream has deviated from its natural path and become imbalanced.

If, the very first time you felt invalidated, a large stone was placed in the stream, the effect to the flow of energy may not be very great. However, if you are invalidated again, the blockage can get bigger as yet another stone is added to the stream. Your life force energy must yield and deviate even more to get around the even larger blockage. These blockages can grow instance by instance, cycle by cycle, stone after stone, lifetime after lifetime, until the body starts to manifest these issues as dis-ease.

Fear is the largest cause for our life force energy to become imbalanced, stagnant, or blocked. When we are afraid to let go of energies such as abuse, physical, mental, or emotional trauma, invalidation, or the denial of self, our life force energy becomes imbalanced. If left for a long time, it can become stagnant or completely blocked.

For some, these imbalances have been present since early childhood or a past life. Changing these imbalances would mean changing the very basis of the world around them, their perceived self. For others, there is a level of denial in which they know there is something wrong, but it does not belong to them. There are yet others that can see these imbalances in their physical, emotional, and spiritual bodies, yet they are unsure how, or are having difficulty in, releasing the stagnant energy which will allow them to bring in the life changes desired.

Each of us has the ability to heal ourselves of disease. The easiest to say, but the most difficult to do, is just to let go. Allow the body, mind, and spirit to release all of the energy that it is holding on to. It can then return to its natural place of balance and harmony. This, however, is not easy for us to do.

There are many techniques one can use to release energy that is not in harmony with our highest good. Amusement is the easiest way to get stagnant energy flowing again. Look at what is going on around you and find some amusement in it. Enjoy the release you will experience with a good laugh. If that doesn't work, techniques including meditation, any kind of physical exertion, creative expression such as art, and tasks as simple as washing dishes or raking leaves are excellent tools one can employ to release energy.

In addition, there are many techniques in which one can be assisted in releasing stagnant energy. These include Reiki, aura/chakra clearing, and psychic surgery. Each of these techniques affect the physical emotional, and spiritual bodies, however, one techniques may work better on one specific body than another.

Massage, in its many forms, is the physical manipulation of the muscles within the physical body. Today, many people are familiar with the relief experienced during and after a massage. Massage is an excellent tool for breaking up blockages that accumulate in the muscles, tendons, and joints. These blockages are commonly referred to as "knots". As the healer works to break up the energy accumulated within a knot, the stagnant energy can dissipate, and one's life force energy can start to flow again.

Another way of removing blocks is thought the use of Reiki. Reiki is a form of hands-on-healing. "Reiki," means "universal life force energy." During a Reiki treatment, healing energy brought in from the universe is run thought the healer's hands and is transmitted to the person to be healed. The healer starting at the top of the head, moves their hands in a number of positions over the receiver's head. Each position is maintained for three to five minutes, or until the healer feels that the area which he/she is working is cleared. The healer then continues working on the rest of the body in the same manner, clearing stagnant energy. Reiki is an excellent tool to use, especially when dealing with physical problems, in that it heals down to the cellular level.

An aura/chakra clearing in another way of getting one's life force energy flowing. An aura/chakra clearing is a form of clairvoyant healing. The chakras, or energy centers within the body, are a common place where one's life force energy can become imbalanced. Chakras are like the apertures of a camera in that they open and close. In physiological terms, chakras are located where groups of nerves meet to form nerve centers. They are also related to the endocrine gland system, which includes the adrenal gland, thyroid, and the pituitary.

The aura is the electromagnetic field around the body. It is the "personal space" or "personal bubble" that each of us have around our bodies. There are seven major chakras within the body, as well as seven layers to the aura. Each vibrates at a different frequency and color, and process different types of information such as survival, sexuality, willpower, love, communication, visualizations, and knowingness.

In a healthy body, each layer of the aura is brightly colored, vibrant, full of energy, and flowing. When one's energy becomes imbalanced, stagnant, or blocked, the aura can have the appearance of being discolored, ripped, torn, or dented. The chakras, in a healthy body should also appear clear, vibrant, and full of energy. They should be round in appearance and rotating in a clockwise direction. When afflicted, the chakras can appear cracked, deformed, or out of alignment with each other. If there is an imbalance in one of the layers of the aura or one of the chakras, it can have a direct effect of the information processed.

During a session, the healer will look directly at the aura and chakras. He/she will utilize visualizations such as feather dusters, squeegees, or brooms to clear out blockages found in the different layers of the aura. The healer may also sew rips and tears in the aura and get the aura flowing again. In addition, deformed chakras should be reshaped and cracks filled. Chakras that are not moving should be set into motion.

While clearing the aura and chakras, the healer may also describe the types of energy they are looking at. This energy may appear as a color, a feeling, or a picture. By communicating this information, the person to be healed now has a conscious understanding of what energy they are holding on to. This new information can allow the person to release the stagnant energy and give them permission to make positive changes in their life.

Psychic surgery, as the name suggests, is another form of clairvoyant healing. During this type of healing session, the healer may look at things such as muscular and skeletal health, the organs and glands, and the level of toxins in the body,, as well as other specific health issues. The healer can also look at emotional issues, life patterns, and physical injuries sustained in past lives.

There are many things a psychic surgeon can address during a healing session. These include (but are not limited to) clearing energy from the aura and chakras, organs, and glands, A skilled psychic surgeon can also assist in the healing after surgery or an accident; assist in reducing pain such as that experienced with a headache; and assist in deprogramming reoccurring emotional issues such as abuse, fear, and control This can also include physical, mental, or emotional traumas that were experienced in a past life which are recreating issues (karma) in the present.

As with all healing techniques, including massage Reiki, aura/chakra clearings, or psychic surgery, the healer can only assist in restoring balance to our life force energy. We must be willing to release stagnant energy in order to experience its affects on physical, emotional, or spiritual levels. It is this release of energy that allows the healing process to begin.