It is easy for people to confuse Chi (Cool Breeze) with the air that we breathe

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>

> i) the Hindus/Buddhists must know they can meditate on His Shakti/

> Devi within after Atma Jnana (self-realization) and feeling the

> Prana;

> ii) the Sikhs must know they can meditate on the Aykaa Mayee within

> after opening of their Dsam Duar and experiencing the Prana;

> iii) the Christians/Jews must know they can meditate on His Holy

> Spirit/Shekinah within after Second Birth/experiencing His Ruach;

> iv) the Muslims must know they can meditate on His Ruh within after

> the Baptism of Allah/experiencing Wind of Qiyamah;

> v) the Taoists must know they can meditate on the Tao within after

> experiencing the Original Breath (Yuan Chi);

>

 

Note: It is easy for people to confuse Chi (Cool Breeze, Prana, Ruach,

Wind of Qiyamah) with the air that we breathe. In fact the vast

majority are unaware of this subtle Chi. Amongst those aware, few

know how to instantly activate this flow of Divine Breath and

meditate on the Mother Tao within to attain immortality. Thus those

who are experiencing Chi daily must know they are evolving, a slow

and steady metamorphosis long promised by the scriptures. Shri Mataji

calls it the Blossom Time, the age to become the spirit.

 

Main Entry: meta·mor·pho·sis

Function: noun

Inflected Form(s): plural meta·mor·pho·ses

Etymology: Latin, from Greek metamorphosis, from metamorphoun to

transform, from meta- + morphE form

1 a : change of physical form, structure, or substance especially by

supernatural means

b : a striking alteration in appearance, character, or circumstances

2 : a typically marked and more or less abrupt developmental change

in the form or structure of an animal (as a butterfly or a frog)

occurring subsequent to birth or hatching

 

Merriam-Webster Online Dictionary

 

 

Basic Theory of Zhineng Qigong

An excerpt from Dr. Pang's book

 

What is chi?

 

It is easy for people to confuse chi with the air that we breathe.

Therefore, qigong has been translated as breathing exercises and this

is a misleading concept. Although, breathing is an important aspect

of practice for various schools of teaching, the chi that we

cultivate in qigong is different from the air which we inhale and

exhale. From the point of view of ancient Chinese culture and

traditional Chinese theory, we can understand chi from the following

aspects:

 

a) Chi of nature:

it is the finest building block of the universe and everything within

it. It is formless, shapeless, invisible, intangible, it fills the

whole universe. It is infinitely expansive without any boundaries,

what is within is without. It is the most extremely finest element

without any interior. It is also called Yuan (primal), Yuan chi

(primary chi), Tao chi , T'ai chi, T'ai yi (primal unity). Ancient

sages believe this formless chi is the source of all form ,matter,

and all existence. Zai Zhen speaks of changes of the universe " the

formless primal origin is the substance of chi…the process of its'

dissipation and condensing, induces all form of change....

 

b) Chi within the human body:

it is a special substance or force that sustains human life....

 

c) Exchange of chi between human and nature:

According to qigong theory the process of human life is a process of

exchange of chi and the transformation of chi between human and

nature....

 

Definition of qigong:

 

Based upon ancient Chinese metaphysical cosmology, Qigong, internally

cultivates activity of the mind upon ones own initiative, intention,

or will (which includes cultivating heart, fine tuning body, and

regulating breath ). It is a practice to inform, perfect, and improve

the conscious potential of the body as a whole thereby uplifting the

human instinct to the consciousness of autonomous wisdom.

 

This definition indicates the theoretical foundation of qigong, while

it clarifies specific methodologies and practices, and also defines

the objective of qigong science.

 

The basic theory of integrated oneness

 

1. The universe is an integral body consisting of many levels of

material form , which co-exist with each other while transforming

from one to another.

 

2. The human body is an integral form centered around five organs and

six glands and nurtured by blood and the vital force called chi in

the meridian system. Thus, the body is an integral system of the

physical , chi, and mind.

 

3. Human and nature are one. We are part of the whole system. As a

part of that system we mirror each other and the system as a whole.

Therefore, ancient sages named the body as microcosmic. A human body

can be perceived as a conglomeration of energy fields, a concrete and

sealed unit within which energy can flow and from which energy can

exchange and transfer to other bodies and everything in the universe.

The integral theory of oneness is not only the theoretical foundation

of the school of qigong, it is also the essence of Chinese culture.

 

Dr. Pang, Basic Theory of Zhineng Qigong

 

 

" In the book Yi Jing (I Ching), the first hexagram is the Creator -

Heaven over Heaven. The essential reading of this hexagram is " Yuan,

the beginning of Chi. " In Ancient China, Yuan Chi was defined as the

Chi of creation and the life essence. In some translations, Yuan Chi

is the " inborn " Chi, " primordial " Chi or " genuine " Chi. It is the

most fundamental and important Chi in the human body. "

 

Chi and Libido by Tom Tam

 

 

" These ascended Tao masters are said to hang out in a state of pure

openness called wuji. It looks like emptiness, but its not. It is

filled with the original Oneness, called in China Original Breath

(Yuan Chi). Wuji is another way of saying " primordial state " , and

yuan chi is often translated as " primordial breath " . Wuji is the

Taoist equivalent of the Godhead, the direct doorway to the Tao

itself, from which Original Chi first breathes life into Creation.

Tao is the undefinable totality of Nature. It embraces non-being as

well, so Tao is even beyond our concept of a Creator-God.

 

Wuji is thus like the Godhead without a God or Goddess sitting in it.

It the closest that humans can aspire to returning to the Origin, the

formless One source of all life before Creation begins birthing what

Lao Tzu calls " the ten thousand things " .

 

Michael Winn

www.taichi-enlightenment.com/