1
Following the proper rules of seated meditation, if the qi (气) flows through the “Ren” (任) and “Du” (督) meridians, various phenomena akin to the Daoist concepts of “Great Circulation” (大周天) and “Small Circulation” (小周天) will occur, all with regular and accurate responses. Just as in Esoteric Buddhism, when the three meridians and four wheels are fully opened, what should one do to align with the standards of cultivation? This question is indeed very important. From the perspective of practitioners of alchemical Daoism, the flow of qi through the “Ren” and “Du” meridians and the operation of the “He Che” (河车) to align with the large and small “Zhou Tian” (周天) has always been regarded as the supreme secret.
However, many people forget about the operation of the “He Che”; how long will it continue to turn? It must be understood that the operation of the “He Che” and the flow of qi through the “Eight Extraordinary Meridians” (奇经八脉) is not the ultimate fruit of seated meditation and cultivation. Strictly speaking, the operation of the “He Che” and the flow of qi through the “Eight Extraordinary Meridians” is merely the beginning foundation of seated meditation and cultivation. It has certain effects on health and disease elimination, but in terms of cultivation and realization, it is merely the first step towards the path.
After the operation of the “He Che” and the flow of qi through the eight meridians, at a certain appropriate stage, the qi will naturally cease to move. At that time, due to the fullness and stillness of the qi, the body will gradually feel light and warm, reaching the state of “forgetting the self and having no self”.
2
At this point, one can clearly reflect and recognize the “round and bright” essence of life. It can indeed separate and unite with the postnatal physical body. Then, this luminous essence of life must be re-integrated with the postnatal body (炉) and mind (鼎) for continued practice, thus allowing this body and mind to separate and unite, establishing a solid foundation for cultivation and realization, which can be considered a preliminary achievement.
If the practice reaches the complete opening of the “Eight Extraordinary Meridians” and attains the state of “harmonizing with the qi”, then one experiences what Zhuangzi described as: “losing the sensation of limbs (no feeling of the body), discarding cleverness (absolute absence of delusions), leaving form and knowledge, merging with the great flow; this is called sitting and forgetting.” At this time, the function of the “Central Meridian” (中脉) is activated, first extending the perception to the infinite, naturally presenting the clear sky without a cloud. Even, regardless of day or night, the stars fill the sky before one’s eyes, akin to “observing the Mara fruit in the palm”. All ordinary states of perception and feeling are completely forgotten, and all concepts of self and others, right and wrong, and other worldly notions are entirely distant and dissipated.
However, the opening of the “Central Meridian” does not signify the completion of all Dao fruits. Strictly speaking, the opening of the “Central Meridian” is merely the true stabilization of the foundational entry into the Dao. From this point onward, the path becomes more intricate and profound, requiring careful effort. Indeed, it is necessary to have a wise teacher to guide one. Furthermore, before opening the “Central Meridian”, one must first ensure the smoothness of the left and right meridians, but the smoothness of the left and right meridians cannot be achieved solely through “yoga” breathing techniques. The true evidence of someone who has opened the left and right meridians can be seen in the fullness of the head and neck, the fullness of the two major arteries in the neck, and the circular shape of the neck, which serves as a symbol. Otherwise, it is merely empty talk that misleads oneself and others, without any real significance.
3
Regarding the former situation of the operation of the “He Che” and the flow of the eight meridians, general alchemical texts only use the phrase “the celestial sphere halts, the sun and moon align” to denote the emptiness and unity of body and mind, which has always been regarded as mysterious and not easily disclosed. This has caused later scholars to be lost in confusion, lacking procedures and principles to follow. The ancient practitioners’ methods, whether they align with the intention of “saving others” as a starting point, is indeed difficult to discern.
As for the latter, most Daoist texts merely use phrases like “re-entering the furnace and cauldron, re-establishing the universe” to lightly pass over the description. How to further determine the cultivation and realization is not clearly stated, especially out of fear of divine retribution. In fact, the heavenly heart has a benevolent nature; if one truly does good for others and yet encounters divine retribution, one should “not yield to righteousness” and be happy to help others, why be overly selfish?
However, for those who study seated meditation and cultivation, achieving the true operation of the “He Che” and the flow of the eight meridians is already exceedingly rare. Moreover, understanding the state where the body, mind, and life can separate and unite is indeed extremely difficult to attain. Therefore, even if one sincerely dedicates oneself, who can truly comprehend it upon first hearing? Furthermore, from this point onward, it transcends the mundane and enters the transcendent realm. Even if one wishes to clearly explain and detail it; who possesses the extraordinary wisdom and experience to grasp the meaning of “the peak of the mysterious is not of this world”? Well, these words can stop here; if continued, it may truly be regarded as the mad talk of “falling into the fire of delusion”.
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