QMDJ Level 1

QMDJ LEVEL 1
Brief History of QMDJ
Lineage and why Yao Chen is different
YIN AND YANG Plate Differentiation
Year Plate
Month Plate
Day Plate
Brief Explanation of 10 000 years Calendar
24 Solar Jie Qi
Components of Qi Men
Building QMDJ Plates
Star Arrangements
God Arrangements
Understanding Earth & Heaven Plate Combination
Explanation of Various Method in real life situation like legal, etc
Meaning of Gates,Stars, Gods within QMDJ Plate
Secret of QMDJ Using Various Structures
Separation of Structures into Good and Bad
Usage of YEAR, MONTH, DAY and TIME PLATE
QMDJ LEVEL 2
BaZi essentials in QMDJ
XKDG Date Selection and Integrating with QMDJ

Basic Components of 5 Prosperity Method
Basic Day Selection
What is required
Door Position and Sitting
Different Stems for Different Events
BaZi, Feng Shui and QMDJ knowing when to do what
Advanced Oracle Multiple Palace Checking Using QMDJ
How to Increase Destiny Da Qi Chao Ming Method
When to use
How often
When is it best
http://www.geomancy.net/resources/theories/fs-imenu.htm
http://www.fengshuitips.co.uk/how_to_take_a_compass_reading.htm
http://9starki-4pillarsbazi-fengshui-heluo.com/9-ki-stars-on-the-reversed-luo-shu-axispart-three/
http://www.andynicolaastrology.com/Luo%20Shu/Working%20with%20the
%2081%20segment%20luo%20shu.html
http://www.hiakz.com/loshu.asp
HE TU y LUO SHU. FENG SHUI
En Feng Shui Clsico, existen dos patrones de energa conocidos como He Tu y Luo Shu; stos 2 diagramas nos
permiten entender el origen de los elementos y la influencia del factor Tiempo sobre el Qi o energa.
HE TU
Muchas de las observaciones acerca de la Naturaleza, tuvieron su origen en el estudio minucioso del He Tu.
El He Tu representa el primer arreglo de energas, el balance o armona perfecta del Yin y el Yang. Es la base
del Sistema San He o Escuela de las Formas y del Paisaje y del Pakua del Cielo Anterior.
Los puntos blancos y negros en cada lnea de los mapas representan los
nmeros del 1 al 9 que tambin son las 9 Estrellas del Feng Shui.
En el He Tu se observan dos lineas de puntos en cada uno de los 4 lados. La lineas inferiores contienen 1 punto
blanco y 6 negros. Las lneas de arriba 2 puntos negros y 7 blancos. Los nmeros 3 y 8 estn en la izquierda.
Los nmeros 4 y 9 estn en la derecha. En el centro hay 15 puntos -5 y 10El He Tu no involucraba direcciones geogrficas por que para su aparicin, no exista la brjula; los sabios
chinos solo saban que el calor provena de la parte de arriba de su regin y que hacia la parte de abajo, tenan
el fro; a la izquierda la vegetacin era muy abundante y a la derecha tenan grandes montaas
rocosas. Basados en esto, establecieron que arriba era Fuego, abajo era Agua, a la izquierda Madera y a la
derecha el Metal, involucrando as los 5 Elementos en el He Tu; la Tierra est en el centro.
De su anlisis nacen las 5 fases de la energa (elementos) y su ubicacin.
Los
Los
Los
Los
Los
nmeros 2 y 7 forman una combinacin celestial de FUEGO y su direccin es el SUR.

Nmeros 1 y 6 forman una combinacin celestial de AGUA y su direccin es el NORTE.
nmeros 3 y 8 forman una combinacin celestial de MADERA y su direccin es el ESTE.
nmeros 4 y 9 forman una combinacin celestial de METAL y su direccin es el OESTE.
nmeros 5 y 10 forman una combinacin celestial de TIERRA y su ubicacin es el CENTRO.
Es importante destacar que en ste diagrama no hay cambio, por lo que es esttico y el factor Tiempo est
ausente. De forma contraria al He Tu, el Luo Shu muestra el Universo en un constante cambio debido a la
intervencin del factor Tiempo. Representa las energas actuando a travs de los ciclos del tiempo, la
naturaleza dinmica del Yin y el Yang. Es la base del Xuan Kong y del Pakua del Cielo Posterior.
LUO SHU
Origen del Luo Shu
Muchos siglos despus, una leyenda atribuye el origen del Luo Shu o segundo mapa, a una tortuga emergiendo
del ro amarillo con una serie de puntos blancos y negros en su caparazn. Un viejo sabio llamado Xia Yu,
interpret las marcas y las plasm en una cuadrcula de 3x3 conocida como Cuadrado Mgico.
Posteriormente el Rey Wen Wang durante la Dinasta Chou, reorden el Pakua Anterior segn el patrn
del Luo Shu, incorporando los trigramas, las direcciones y los movimientos estacionales del tiempo, dando
origen al Pakua del Cielo Posterior.
El Luo Shu involucra las 8 direcciones, el factor tiempo y la interaccin del Qi a travs del mismo. Es la base
fundamental del aspecto predictivo del Xuan Kong, el BaZhai, el Zibai y cualquier tcnica de Feng Shui
interior.
El desplazamiento de las 9 Estrellas a travs de los 9 Palacios de la cuadricula, se conoce como Senda del
Luo Shu; es el flujo del Qi en cualquier edificacin y el movimiento de los 5 Elementos.
Los nmeros pares e impares estn ubicados en forma alternada; los 5 nmeros impares forman una cruz
pasando por el Centro y de sta forma marcan la ubicacin de los 4 Puntos Cardinales; los nmeros pares estn
ubicados en las esquinas del diagrama donde se ubican los 4 Sub-puntos Cardinales.
Es interesante observar que si sumamos los casilleros ya sea en forma horizontal, vertical o diagonal, el
resultado siempre ser 15. Qu significado tiene esto?...15 son los das que dura cada uno de los 24 ciclos del
Ao Solar Chino!
Cada edificacin puede ser sectorizada para evaluar los 9 Palacios del Luo Shu y, en un anlisis simple,
determinar su potencial para apoyar el aspecto Riqueza, Pareja, Crecimiento, Fama, Proteccin y
Conocimiento.
La situacin ideal en cualquier edificacin es que TODOS los palacios estn presentes; de esta manera se
garantiza la existencia de los 8 Trigramas y, lo ms importante, un armnico flujo del Qi.
El flujo del Qi en el Luo Shu
La Senda del Luo Shu nos dice que el Qi fluye del centro hacia el NO, luego pasa al Oeste, sigue hacia el NE, se
mueve al Sur, al Norte, al SO, Este y SE. Cuando una edificacin tiene un sector perdido por irregularidad en el
diseo, significa que el flujo del Qi se interrumpe y lo ms importante, la edificacin pierde capacidad para
apoyar el aspecto involucrado que puede ser Riqueza, Crecimiento, Pareja, etc.
Cualquier evaluacin de Feng Shui de interiores pasa por revisar minuciosamente los 9 Palacios del Luo Shu, su
presencia, que los afecta, como se mueve el Qi entre ellos.
Evaluar el Feng Shui interno es mucho ms que revisar combinaciones de estrellas; de hecho si los palacios
estn afectados por formas externas negativas las combinaciones favorables solo sern adornos intiles.
Fuentes:
http://fengshuiclasicobuenosaires.blogspot.com/2010/04/he-tu-y-luo-shu.html
http://habitatfengshui.com/Art_He_Tu_Feng_Shui.htm
Para los antiguos chinos, el viento y el agua eran temas de importancia trascendental.
( el feng y el shui).
Con los vientos suaves se recogan buenas cosechas, y el ganado estaba saludable. Los
arroyos y rios proporcionaban alimentos y aseguraban la supervivencia de un
asentamiento humano ante la sequa.
Los vientos fuertes destruyen las cosechas, las aguas estancadas producen
enfermedades, y las aguas bravas no son buena fuente de alimentos. Las nubes, agua,
viento, sol, lluvia eran para los chinos fundamentales energias del Cielo y de la Tierra. La
energa que se mueve armonicamente es nutritiva. La energa estancada es destructiva,
la que se precipita es maligna.
Las antiguas tribus chinas eran dirijidas por Chamanes que conocan las costumbres del
viento y del agua.
Tambin posean poder sobre los elementos. Uno de estos reyes chamanes fue Fu Hsi, al
que se le consideraba patrn de las Artes Adivinatorias de china, tambin era entendido
en las costumbres de los animales. Tena dominio del reino animal. Fue el descubridor de
lo que en Feng Shui llamamos HoTu o
PA-KUA del cielo anterior. Comprender el HO-TU, es comprender la naturaleza
subyacente del Universo y de la Humanidad. Otro de estos reyes chamanes fu Y, quien
se haba formado como chamn y el cielo lo design para que fuera jefe de su pueblo. Se
dice que Y recibi el libro del Poder sobre las aguas de la mano de un inmortal. Una vez
vi salir del agua una tortuga en cuyo caparazn haba una figura, la cual mas tarde sera
llamada LO-SHU, la figura del ro LO y es el prototipo del PA-KUA del cielo posterior.
Y fund la dinasta HSIA y sus descendientes reinaron durante ms de 400 aos.
(el pa-kua del cielo anterior del Ho-tu describe el orden ideal de las cosas, la realidad
subyacente y permanente)
(el pa-kua del cielo posterior del LO-SHU se utiliza para predecir los fenmenos del flujo
y del cambio)
http://sygz2012.blogspot.com/2012/03/diagrammatic-representation-of-he-tu.html
Dayan (50), Yi Jing/I Ching (64), He Tu, Luo Shu Kundalini Yoga (Six Chakras) and Candali Yoga (Four
Chakras)
Shuang Yan Guan Zhu
Yi jing/I Ching divination () has the following description:
Divination methods are mostly based on the calendar. The process of divination involves calculating
the interactions among nature, earth and hman beings, as well as the cycles of seasons and the use of
the number fifty - the number of Da Yan (). As the means to predict all phenomena in the
universe.(Taiwanpedia.culture.tw/en/content?ID=2060)
Ji Ci Shang Zhuan () says :
There are 50 numbers in Dyan, but the use is only 49. The origin of the number 50 is unkonwn.
Perhaps, it is due to the burying of books and burying of scholars by Emperor Qin. ()
Burning of books and burying of scholars () is a phrase that refers to historical

accounts of a policy and a sequence of events in the Qin Dynasty of ancient China, between the period
of 213 and 210 B.C. During these events, the Qin Emperor slaughtered hundreds of scholars and
burned innumerable copies of books. (En.wikipedia.org/wiki/burning_of_books_and_burying_of_scholars)
In the book He Luo Jing Yun(), it mentions 10 explanations for the origin of fifty
numbers of Dayan. There are two reasonable explanations:
1.
2.
The sum of He Tu ()(55) and Luo Shu ()(45), and divided by 2 will be the number 50.
The sum of 36 Chinese vowels and 14 consonants equals to 50. (Table 1)
50 Chinese Vowels and Dan Yan

Table 1
50 Chinese Vowels and Da Yan

Table 1
In above, the former relates to human body and the later connects to human voice. It is interesting
to know that Sanskrit language has 16 vowels and 34 consonants (total 50 letters). According to Arthur
Avalon, in Kundalini yoga, each chakra has different number of petals. There are six chakras inside the
body from Muladhara to Ajna. The total number of petals in the six chakras are 50. Each petal
represents a specific sabda. There are 50 sabda. Each sabda corresponds to a letter alphabet in the
Sanskrit language. (Table 2)
Arthur Avalon - The Serpent Power

Total 50 petals and 50 alphabet sound (Sabda)
Table 2
Previously, we use the Cartesian coordinate to represent the three dimensional space. The Luo Shu
(Tortoise) can be represented by the frontal plane. The He Tu (Dragon Horse) can be presented by the
sagittal plane. In Yoga, the six chakras, and each chakra can be presented by transverse plane. All
three related to the human body. (Figure 1)
Figure 1
From the above, He Tu, Luo Shu, Dayan and the seven chakra in yoga are all related. The petals of
each chakra can be related to the body, especially the nervous system. (Figure 2)
Figure 2
Conceptual Illustration by Thomas Chan
The following discussion relates the 50 petals in yoga to the body systems:
1.
Muladhara it has 4 petals. Each petal has spiral property of Prana. It comprises sacral plexus and 3
abdominal cavities (San Jiao). *Note: In Dayan (50-1=49), the 1 is eternal and locates at the perineum.
2
3
2. Svadhisthana It has 6 petals. It makes up of 5 sacral nerves and 1 coccygeal nerve.

3. Manipura It has 10 petals. It makes up of 10 levels of the sympathetic trunk of the autonomic
system (T6-L3).
4. Anahata It has 12 petals. It is probably made up by the Hrit Chakra (8 petals) and 4 petals from
the
sympathetic trunk of the autonomic system(T2 T5). *Note: Hrit Chakra is just below the heart chakra.
It has
8 petals. Somebody just calls it the heart chakra. Hrit starts from C 1 C8 of the sympathetic trunk.
5. Visuddha It has 16 petals. It comprises 7 petals from C1 C7 and petals from C8 L5 (half of
18)
of the spinal cord. * Note: Prana at the spine concentrates at back of spine.
6. Ajna It has 2 petals. It consists of left and right side. It probably situates at the third ventricle.
From the above discussion, it is clear that Dayan, He Tu, Luo Shu, and yoga are related
to human body or more specific - the Qi or Prana. Qi or Prana can affect health and ones intelligence.
Qi can interact with the environment. Hence, Qi affects Feng Shui and fortune telling. The 50 numbers
in Dayan and the 64 qua in Yi Jing are manifestation of bodily Qi or Prana. The manipulation of Qi or
Prana can affect ones health or destiny. Hence, this can be a basis of fortune telling.
In the article I Ching The Chinese Art of Fortune Telling has the following paragraph,
Hexagrams for fortune telling: fortune telling in the I Ching is done by interpreting hexagrams.
Hexagrams are combinations of six complete or broken lines (Yang and Yin, respectively). Drawn and
read from bottom upwards. There are total of 64 hexagrams, which represent symbolically, all possible
situations or mutations in the universe, whether natural or human.
By studying and interpreting these hexagrams, one can understand the basic principles behind
all changes and, thus infer the future.(www.jagjituppal.com/articles/27-i-ching-th...)
It is interesting to note that in Candali yoga, the navel chakra has 64 branches. It is equivalent to
the 64 qua () in Yi Jing. IN Fu Xi 64 qua diagrams say: 8 x 2 equals 16, 16 x 2 equals 32 and 32 x 2
equals 64; this is a miracle of nature. (Diagram 1). Since the 64 qua and the Fu Xi diagram are related
to the Candali yoga (Figure 3 and Table 4). So qua () is related to Qi and Prana and the human body
(Table 5), and can be used for fortune telling.
Yoga - Comparison of Kundalini (Petals)

and Candali (Branches)
Diagram 2
Comparison Between Chakra Petals in Kundalini Yoga
Versus Chakra Branch in Candali Yoga

Table 4
Table 4 and diagram 2 compare the differences between Candali and Kundalini yoga. The
difference includes position, number of branches and petals.
Table 5 shows that the Candali yoga branches are related to musical tone or alphabetic tones
and the body nervous system.
I Ching, Candali Yoga, Tones and Body Location
Chakras
The I-Ching 64 Quo or

Sanskrit alphabets
(Sabda)
Temperament
(Tuning)
Navel
64
64 tuned bells
(bronze) of ancient
China
Head
32
32 vowels of ancient
China
The upper of spinal cord

32 nerves?
Neck
16
16 "yunshe" of
Guangyun
C1 L5 + (T1 - L5) 1/2

(7+9=16)
8 (Ba Yin)music
instruments
made of 8 different
materials
8 Cardiac Nerves
(Cadali Yoga)
Heart
4
2
TaiChi
Location
64
nerves
(32 spinal nerves, left
and right)
Table 5
Figure 3 shows the Candali chakras and body parts.
The following are the explanation of each of the four chakras in Candali yoga.
Hart Chakra (8)
Cardiac plexus sympathetic nerve supply to the heart. (total 8)
Superior sympathetic cardiac nerve from the superior cervical ganglia (2).
Middle sympathetic cardiac nerve from the middle cervical ganglia (1).
Inferior sympathetic cardiac nerve from the inferior cervical ganglia (1).
In addition sympathetic nerves to the cardiac plexus arise from the first four (4) thoracic
sympathetic ganglia.
From the above, the cardiac plexus has (8) nerves to make up the plexus.
Navel chakra (64)
The spine is made up between 31-33 bones and in humans, there are 31 pairs of spinal nerves. There
are 8 pairs of cervical nerves (C1- C8), 12 pairs of thoracic nerves (T1-T12), 5 pairs of lumbar nerves (L1L5), 5 pairs of sacral nerves (S1-S5) and one pair of coccygeal nerves (C1).
In I Chinga number 64 is needed. However, 31 pairs of the spinal nerves (left and right) times 2
give a number 62. We need 1 more pair of nerve (best for a pair of coccygeal nerves) to arrive a
number 64. Hence, our discussion concentrate on the navel chakra.
The navel chakra, its location is just above the navel and below the bottom of the rib cage in the
area of the lumbar vertebrae of the spine.
In humans, because the spinal cord stops growing in infancy while the bones of the vertebral
column continue growing. The spinal cord in adults ends at about the level of the first or second lumbar
vertebra (L1 or L2). The conus medullaris is the tapered, lower end of the spinal cord. It occurs near
lumbar vertebral levels 1 (L1) and 2 (L2). From here, the spinal nerves continue to branch out
diagonally, forming the cauda equina.
The most inferior of the spinal nerves, the coccygeal nerve leaves the spinal cord at the level of the
conus medullaris, superior to the filum terminale. However, adhering to the outer surface of the filum
terminale are few strands of nerve fibres which probably represent rudimentary second and third
coccygeal nerves. (EN. Wikipedia.org/wiki/filum_terminale)
The most inferior of the spinal nerves, the coccygeal nerve leaves the spinal cord at the level of the
conus medullaris, superior to the filum terminale. However, adhering to the outer surface of the filum
terminale are few strands of nerve fibres which probably represent rudimentary second and third
coccygeal nerves. (EN. Wikipedia.org/wiki/filum_terminale)
Since the navel chakra is at the level of cauda equina (includes filum terminale), there are thirty two
pairs of nerves (two pairs from coccygeal nerves). The 32 pairs (cervical 1 to coccygeal 2 ) times 2
give a number 64.
Throat chakra (16)
From our earlier papers, the throat chakra can be represented by nerves (C1- C7) and (C8-L5) of the
spine C1-C7 give a number 7. C8-L5 give a number 9 (C8 - L5 consist 18 vertebral nerves, in this region,
two vertebral nerves count as 1). 7 and 9 add together resulting a number 16 note1,2.
Note 1: Tibetan yoga and secret doctrines Evans-Wentz, W.Y., page 247.
Note2: Prana here concentrates at front of the spinal cord.
Head Chakra (32)
Since in our discussion, there are 32 pairs of spinal nerves, at the level of navel chakra, there are
left and right side divisions. However, the spinal cord ends around the foramen magnum. At the region
of decussation of pyramid, right and left spinal fibres meet. Hence, the 32 pairs of spinal nerves can be
represented by the number 32.
Figure 3
In conclusion, Dao ( He Tu and Luo Shu) , Tibetan yoga (Buddhism) and yoga (chakras and
sabda) are all inter-related. Qi and Prana are the same phenomena. Dao or yoga each has their own
strength or weakness. One should learn from each other and not to reject each other. Only knowledge
is the truth.
Appendix
He Tu and Nervous System
1.
Pelvic Plexus
2.
Esophageal Plexus and Tracheal Plexus
3.
Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus
4.
Cardiac PlexusCeliac PlexusSuperior Mesenteric PlexusInferior Mesenteric
Plexus
5.
Fifteen Autonomic Nerve Connection
6.
Sacral Nerves 1-5 and Coccygeal Nerve
7.
Seven Cervical Nerves C1- C7
8.
Eight visceral organs or Vagus nerve
.From C8 to L5, total 18 Spinal Nerves, half is 9
He Tu
Luo Shu and Nervous System
1.
2.
3.
Pelvic Plexus
Stellate Ganglion or Cervicothoracic Ganglion
Three visceral organs associated with Vagus nerve
4.
Stellate Ganglion and Cardiac Plexus Vagus division
5.
T11-L3(Dan Tian is 5)
6.
Sacral Nerves 1-5 and Coccygeal Nerve
7.
Seven Visceral Organs Associated with Vagus Nerve
8.
5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus
9.
Esophageal PlexusTracheal Plexus and Seven Cervical Nerves
Luo Shu (Similar to ancient Luo Shu)
If interest in Chinese, please press the link:
Diagrammatic Representation of He Tu, Luo Shu, Yin Yang and Eight Trigrams
Shuang Yan Guan Zhu
The center theme of the Chinese philosophy is the concept of man and nature unites as one. In
Taoism, the body represents the small universe. Man and all living things co-exist with balance and
regularity. I have spent over twenty years in pursuing the mystery of Qi-Gong. Three to four years ago, I
become interested in the Dragon Horse Diagram of He Tu and the Tortoise Book Diagram of Luo
Shu. Their stories amaze me.
sagittal plane. In Yoga, the seven chakras, and each chakra can be presented by transverse plane. All three
related to the human body. (Fig 1, Fig2)
The above discussion can be substantiated by the following three factors:
1.
1.
The frontal plane (later Heaven trigram) is related to human biomagnetic and bioelectric energy. It is
affected by the outside environment of the body. This gives rise to the basis of geomancy. The biofields carry messages, which give basis to fortune telling. The bio-fields themselves can also affect
ones health.
2.
2.
has
3.
The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of
conception. It is related to the spine. This plane creates a strong biomagnetic force. This force
(signal) can affect ones health (disease curing) or signals for fortune telling. This plane can
communicate with nature, hence can be affected by time and space. The Chineses Eight Figure
its basis from this.
3.
The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the
nature. It can generate boundless bio-energy. This energy can cure diseases. It can prolong life
span, the practitioner can achieve five fold super-normal power.
The number in He Tu and Luo Shu represent the energy points (Qi) in the body. These energy points
correlate with certain plexuses in the nervous system (Fig 3, Fig 4). They also correlate with certain parts of
the body. He Tu and Luo Shu also directly relate to the Eight Trigrams of I-Ching. In the future, we will
point out that the location of the medium nerve and its related chakra depend on the method used by the
practitioner.
The Relationship Between He Tu, Luo Shu, the Human Body and Eight Trigrams
Fig 2
HeTuandNervousSystem
1.PelvicPlexus
2.EsophagealPlexusandTrachealPlexusorPharynxandTrachea
3.Thoracic,Abdominal,andPelvicCavityorNervePlexus
4.CardiacPlexusCeliacPlexusSuperiorMesentericPlexusInferior
MesentericPlexus
5.FifteenAutonomicNerveConnection
6.SacralNerves15andCoccygealNerve
7.SevenCervicalNerves
8.Eightvisceralorgans
9FromC7toL5,total18SpinalNerves,halfis9
Note:C7andC8actasonenerve.
Fig3
LuoShuandNervousSystem
1.PelvicPlexus
2.BrachialPlexus
3.ThreevisceralorgansassociatedwithVagusnerve
4.BrachialPlexusandCardiacPlexusVagusdivision
5.DanTian
7.SevenVisceralOrgansAssociatedwithVagusNerve
8.5SacralNerves,CoccygealNervesandSigmoidPlexus
9.EsophagealPlexusorPharynxTrachealPlexusorTracheaSeven
CervicalNerves,CervicalPlexus,LongThoracicNerve
Similar to ancient Luo Shu

Fig 4
Theabovediscussionarealsobasedonthefollowingfacts:
1.
1.
The usual Dragon Horse Diagram, Tortoise Book Diagram, He Tu and Luo Shu have their origin
around Song Dynasty. The mnemonic chant for He Tu is as follow:
One and six are clannish brothers

Two and seven are buddies
Three and eight are companions
Four and nine are friends
Five and ten live in the center
Is this chant the words clan, buddy, companion and friend, are all related to human relationship?
The chant for Luo Shu:
The beginning is nine(head) and the end (tail) is one
Left is three and right is seven

Two and four represent the shoulders
Six and eight represent the feet
Five lives in the center
human
In the above chant, the words head, tail, left and right, shoulder and feet, are all related to the
body. (Fig 5)
Fig 5
2.
2. The
book He Tu Jing Yuan the abstracts of He Tu and Luo Shu, by Jiang Shen Xiu of Qing
Dynasty and edited by Shun Guo Zhong. Mr. Jiang asserted that the governor vessel, the conception
vessel and the twelve meridians are related to Luo Shu and the primordial Eight Trigram. That is to
say the Luo Shu, the Eight Trigram and the Five Elements are all related to human body. (Fig 6)
Relationships of Body Meridians and Primordial Trigram
Fig 6
3.
3.
It is well accepted in Yoga. That the chakras are related to nerve plexuses. In our previous
discussions, we have examined the relationship between He Tu, Luo Shu and the chakras in Yoga to
nerve plexuses and Qi(Prana) of the body. It is our contention that He Tu and Luo Shu represents the
body. The numeric numbers denote the number of the bodys nerve plexuses, organs and the nerves.
In Luo Shu, the pathway of the energy spiral circles follow the Mao You circulation locus externally.
If Qi rotates in a cone shape manner, the spiral rotation in ancient (old) He Tu represents that the Qi
rotates follow the Loci of the microcosmic circulation.
Recently, in a temple in Luo yang, China, someone rediscovers the ancient He Tu drawing. The drawing
shows the spiral circles of Qi. The even number circles show clockwise rotation (Fig 7). The odd number
spirals show counter-clockwise rotation. In Taoism, the governor vessel and the conception vessel is related
to the He Tu. It is represented by the sagittal plane. The rotation of Qi (Prana) follows the axis of the
microcosmic circulation (locus) and the energy rotations are denoted as shown in diagram.
In Luo Shu (Mao You circulation), the Qi rotations are orthogonal to the locus of the energy flow. The Qi
points can be represented by crescent shapes (cross sections of the cones).(Fig 8,9,10)
From Fig 10, it is evident that the spine has a concave and also a convex structure. Normal Qi cannot
penetrate the bone of the spine. Hence, in He Tu (sagittal plane), the fifteen energy points (cone shape) can
be detected. However, in the frontal plane, protrude part of the spine block the detection of the energy points
and so only five can be revealed.
Is this the magic of life?
Ancient He Tu
Fig 7
Qi Rotation
Fig 8
Spiral Rotation of Qi
Fig 9
Ancient He Tu and Ancient Luo Shu, and Autonomic System
Fig 10
Qi and Embryology....
Can Tong QiHuang Ting JingWu Zhen Pian3,5 and 1

9 Return and 6 Stay and Embryology
Shuang Yan Guan Zhu
The three immortal classics of Daoism are Can Tong Qi, Huang Ting Jing and Wu Zhen
Pian. They are all in classical Chinese and hard to understand. There are many annotations on them but
many of these comments are misleading.
In recent time, a lot of scholars are interested in these classics. They are Wang Mu, Ren Fa Rong,
and Liu Guo Liang, Huang Guo Zhen. Recently, Nan Huai Jin, the adept in Buddhist philosophy, has different
opinion on Can Tung Qi. However, his idea still follows the old classics. Sometimes, it is misleading to
readers.
Personally, I feel that we live in the internet age. Normally to obtain pertinent information only takes
seconds. Hence, a good treatise on any subject has to be concise, original and must be scientific.
In the present discussion, we use embryology, physiology, anatomy and He Tu to explain the
questions of 3, 5 and 19 Returns and 6 Stay7, 8 equals 15in the three classics.
Indirectly, we touch on the questions of former and later heavens. Our discussions are using original
text without involving any later annotations.
He Tu Figure 1
All the three classics, especiallyCan Tong Qi, They all use the numbers in He Tu to explain the
questions of 3, 5 and 19 Returns and 6 Stay. In figure 2, we use the Cartesian coordinate, body and
body systems to represent the numbers in He Tu.
We divide the He Tu diagram into three layers: the inner, middle and outer layers.
I.
Inner Layer
The inner five dots represent the pancreas-spleen (5). The total number of 15 represents the 15 nerve (or
nerve-roots) in the sympathetic chain (T1 to L3), or the Z- axis in the Cartesian system. (Figure 2A)
II.
Middle Layer
Figure 2B is the Z-X plane. It represents by numbers 1,2,3,5 and 5 in He Tu, or by the organs heart (2), Liver
(3) pancreas (5), lung (4) and Kidneys (1).
III.
Outer Layer
It is the outer layer in He Tu and is represented by the Z-Y plane (Figure 2C). It is also represented the
numbers 6, 7, 8 and 9 in He Tu.
Note: We use pancreas not the spleen as 5. It is because pancreas and spleen have the same origin in
embryology.
Question of 3,5,and 1
Can Tong Qi
Tan-Sha () (Red sand, cinnabar, mercury sulfide) is of wood and will combine with gold (metal).
Gold (metal) and water live together: wood and fire keep one another company. In the beginningthese
four were in a confused state. They came to be classified as Tigers and Dragons. The numbers for the
Dragons, which are yang (positive, male), are odd, and those for the Tigers, which are yin (negative, female)
are even.
The blue liver is the father and the white lungs is the mother. The red heart is the daughter, the
yellow spleen is the grandfather. And the black kidneys are the son. The son is the beginning of the wuhsing (the Five Elements). The three things are of the same family and they all are of the ordinal numbers
Wu and Chi.
TheYellow Court Classic says:
Five elements interact with each other and return to oneness

Three five Qi join together to become pure Yang
With this, one is able to perform cosmic circulation on the sacred ground
From Classic: Chapter 2, Section 25 (1,2,3)
In the Yellow Court Classicthe three Qi are fire, water and earth. In He Tu, earth is five,
fire (2) plus wood (3) is five, water (1) plus metal (4) is five.
(Note: In five elements, wood creates fire, and metal creates water, in human body, fire is the heart, kidney is the
water and the pancreas is earth. )
Hence, pancreas is five, heart and liver together is five, and kidney and lung is also five. All three
gives unite to form oneness.
Wu Zhen Pian
Three, five and one are written only with three numbers the
meaning of which has been understood rarely by workers whether of ancient or of recent times. Three in the
east and two in the south make five; one in the north and four in the west give the same number. In the
location of wu ssu there appear a few fives. Ying erh (the infant), the only one which consists of the true chi
(ethereal essence), will be produced by the contact of the three families. After ten months of gestation, the
womb ripens and (it) is able to penetrate to the place of the sages.
Based on the three classics, we can use the inner and middle layers of the He Tu numbers (Figure
2A,B) to represent the human five visceral organs (Figure 3). From Figure 4, we can obtain the five elements
behavior generation and restraint. With the description from Wu Chen Pianwe can arrive at the
following conclusions:
i.
Pancreas (Liver) with property of earth and can be represented by number 5
ii.
Liver (3) with wood property can generate the heart (2) with property of the fire 3+2=5
iii.
Lung (4) with metal property can generate the kidney (1) with water property 4+1=5
The sum of i, ii and iii is 15.
The question of why the three things are of the same family? we will discuss this later.
Embryology and the Question3, 5 and 1
In embryology, the gastrula is divided into three layers (Figure 5). Each layer will subsequently
develop into different organ systems.
i.
Ectoderm central nervous system including the sympathetic chain and the spinal cord.
ii.
Mesoderm heart, kidney and notochord
iii.
Endoderm pancreas (spleen), liver and lung.
From Chart 1, the following conclusion can be derived:
Endoderm
Pancreas(5
)
Mesoderm
Sum
Notochord
Liver(3)
Heart(2)
Liver(4)
Kidney(1)
Note: In the principle of five elements, the liver (wood) generates the heart (fire) and the lung (metal) generate the
kidney (water).
In western culture, what is the relationship between liver and heart or lung and kidney?
We can explain it with the modern knowledge of embryology. During embryogenesis there are direct and
indirect interactions between different germ layers. There also exist reciprocal interactions. These
interactions are analogous to the five element theory in Chinese medicine. Some of these interactions are
summarized below:
i.
Pancreas (spleen)
The development of spleen is directly related to the ectoderm (future central nervous system). See figure 6.
Note: notochord disappears during embryogenesis.
ii.
Relationship between liver and heart
In scientific study, it is known that the liver bud can induce the heart development. This is similar to the
Chinese philosophy that liver generates the heart (wood generates fire). See Figure 7.
iii.
Relationship between lung and kidney

Though we have no direct evidence that lung can generate the kidney, there is evidence that there is
reciprocal interactions between them. Figure 8 clearly demonstrates that during embryogenesis, the lung
bud (endoderm) and the primitive kidney system (mesoderm) are next to each other.
Note 1: The Chinese five elements, e.g. five zang-viscera and the five fu-viscera are related through the modern
study of embryology and genetics. (Chart 2)
Note 2: During this writing and on 5/26/2012, I was able to achieve the beginning of a full Yang body. Is this the
mystery of the universe or the power of over creator?
From my years of Qi practice, the following observations can be made.

The Qi from the pancreas (spleen) can directly enter the sympathetic system and then enters the
spinal cord. See figure 6. However, the Qi from the heart has to mix with the Qi from the liver before the Qi
can enter the sympathetic chain. As for the kidney, the Qi from the lung has to mix with the kidney Qi before
the kidney Qi can enter the sympathetic system.
It is consistent with embryology that heart and liver, or kidney and lung are related. From the Dao
philosophy, heart (3) and liver (2) are 3 plus 2 equal to 5. Similarly, kidney (1) and Lung (4) are 1 plus 4
equal to 5. (Table 3).
Hence, 3, 5 unites as 1 means that three 5s return to the sympathetic chain (ectoderm). Then from
the sympathetic chain return back to the spinal cord. This process in Dao is called from later to former
heavens. (Figure 9).
In modern anatomy (see figure 10), at the sympathetic chain, T1 to T5 is to the heart, T6 to T10 is to
the pancreas (spleen), and T11 to L3 is to the kidney. The Chinese proverb says, following normal
physiology, one will be born, going the opposite way, one will become an immortal.
Note 1: In Huang Ting Jing, the seven holes flute and the flute means the sympathetic chain. Each hole is a
chakra. For some unknown reasons, in the thoracic and lumbar spines, two spinal nerves equivalent to one
chakra. In 3, 5 equal to 1 (sympathetic chain), there are 15 nerve roots, so it can only make up seven holes
(seven chakra).
Note 2: In the spine cord (thoracic and lumbar), there are nine chakras. In the previous discussion, 3 and 5 equals
to 1. There is 15 nerve roots (T1 L3), if one add C8, L4 and L5, there will be eighteen nerve roots. Half is nine or
nine chakras.
Seven and Eight Make Fifteen

Can Tong Qi Chapter 15
Jen() and Kuei() match Chia and I. The Chien and Kun kuas include the beginning and ending (of
all things). Seven and eight make fifteen; even so do nine and six. The four numbers together make thirty,
at which the manifestations of I (Change) are destroyed all of a sudden. The eight kuas are
distributed among the planets. Hey never fail to operate properly.
The above chapter is from Can Ton Qi. It symbolized cosmetic circulation (Figure 11). Though its
numbers origin are from He Tu, Here, it means the circulation of Qi in a circular orbit. Similarly,it can mean
30 days of the month or the degree of maturity in Qi practice.
Nine (9) Return Seven (7) Going Back, Eight (8) home coming and Six (6) Stay
Can Tong Qi Chapter 45

Hsing(), which takes care of inside affairs, establishes the roots and looks after the growth. Ching(),
which takes care of outside affairs, builds fences and walls. Only when the city walls are well made, will the
people who live within be in safety. When such a time comes, Chien (positiveness, male) and
Kun (negativeness, female) unite in the temperament. Chien moves and is erect. The Chi (ethereal
essence) surges in him and the Ching (essence) spreads flowingly. Kun (negativeness, female) is quiet and
closed to form the home for the Tao (Way).
Having given, kang ( the hard principle) retires. Jou (the soft principle) procreates to multiply. There
are nine restorations and seven returns, eight home-goings and six stayings-on. White is male and red
female. Gold and fire control one another. The estimation and adjustment of water and fire are the
foundation of wu-hsing. The best attainable substance is like water, clear and flawless. The form of the Tao
(Way) is the True Unity (), which is difficult to represent. It changes and scatters into separate units,
each of which dwells by itself.
Wu Zhen Pian The Preface of Four Hundred Word Chin Tan - by Chang Po-Tuan
Seven (7) going back and nine (9) return is the process of obtaining the golden elixir. Seven (7) is the
number for fire. Nine (9) is the number for metal (gold). To use fire to purify the gold; this is the process of
returning to the primordial state. This is called the art of golden elixir.
How do we explain the phenomena nine (9) return, seven (7) going back and eight (8) home coming and
six (6) stay in Can Tong Qi and Wu Zhen Pian?
1. Eight (8) home coming and six (6) stay

From figure 12, it is clear that six (6) is the Qi in the lower abdomen, in front of the coccygeal or pelvis bones.
Its (6) Qi stays at its origin and does not move. It means (6) Qi stays. Then the (8) Qi move from the thorax
and abdomen (via Vagus nerve etc.) to the pelvis. It is called eight (8) is home coming. The process is to
gather all even numerical numbers at the pelvis. In Chinese, This area becomes all Yin (the water or kun).
2. Nine (9) return and seven (7) going back

From figure 12, it is clear that 7 going back mean s the Qi from the seven cervical nerves going back (flow
back) into the central nervous system. The 9 return is the Qi from the thoracic organ (heart and lung) and the
abdominal organs (pancreas, liver, kidneys) back to the sympathetic chain and finally into spinal cord. Here,
this internal organ system Qi plus 3 more spinal cords Qi and make up the 9 Qi. Then this 9 Qi return back to
the central nervous system. Here 7 and 9 are odd numerical numbers. They are all Yang Qi. When all Yang
Qi(s) return to the brain. The brain will become pure Yang (Qian) metal or pure gold.
In Wu Zhen Pian, it mentions that to use fire to purify the gold. What does it mean? It is
because that the seven cervical spine (C1 C7) is 7 in He Tu. It symbolizes fire. The thoracic and lumbar
spine (T1 or C8 - L3) in He Tu is 9. 9 is gold. When the (9) Qi passes through cervical spine (7), the (7) fire will
purify the (9) gold before it reaches the brain.
Finally, we present the discussion of union of Qian and Kun. See Figure 13.
In Figure 14, one can derive that primordial germ cells (kun) at the caudal region, and the brain
(Qian) at the cranial region. The existence of primordial germ cell and with the Qi guidance from the brain.
The primordial germ cell can generate and can undergo myriads of transformation. It is perhaps of this kind
of phenomena, the Daoist call it following normal physiology, one will be born, going, the opposite way,
one will become an immortal.
Conclusion
I thank the creator of this universe for the inspiration to solve some of the mystery in the three
Chinese classics.
Note: The abstracts cited here are from Can Tong Qi and Wu Zhen Pian, translated by tenney L. Davis
and Chao Yun-Tsung in the 1930s.
Diagrammatic Representation of Both the Micro-comic and Macro-comic circulation
Shuang Yan Guan Zhu

The Taoist practice, normally is secretive and is only through lineage transmission, and only with the
orally and esoterically body-to-body and mind-to-mind transmitted technique-bounded practices."
Recent discovered drawing on Internal Qi -Pathways inside the Human Body----Nei Jing Tu enriches
our understanding of Taoist's Qi practice. Unfortunately, the drawing is abstractive and hard to understand.
Previously, the Wu Liu Pai (sect) has described the Micro-cosmic circulation with simple drawings.
However, these drawings are too simple and hard for readers to appreciate. These diagrams represent the
movement of Qi from the lower Dan Tien and up the Du meridian (spine), and then down the Ren meridian.
This one complete cycle is called the micro-cosmic circulation, or Zi Wu cosmic circulation.
In the book Xing Ming Gui Zhi, the author used the Armillary sphere to represent the loci of Qi
movement in Mao You cosmic circulation. However, there is no correlation between the Armillary
sphere(Xuan Ji),and the human body, nor the movement of Qi. It is not easy for readers to understand
its profound theory (in Taoism), or its occult meaning. This Qi movement has an orthogonality to the Microcosmic circulation. That is the reason why "Mao You cosmic circulation" is also know as Macro-cosmic
circulation.
The following diagrams are the Qi pathways in human body. They are in chronological order, from
simple to profound. They start from Ren-Du meridians in acupuncture, to Micro-cosmic circulation and finally
to Macro-cosmic circulation. If our readers can thoroughly understand and practice Qi, their health will have
profound changes.
I Ching (Hexagrams), Ba Gua (Eight Diagrams), Mandala and Candali Yoga (Mi Zong Dao Ci Di Guang
Lun Tibetan Counterpart of Lamrim Chenmo)
Shuang Yan Guan Zhu
In the book Mandalas and Yantras in the Hindu Traditions by Gudrun Bhnemann, clearly
delineated the geometric patterns of Mandalas, Yantras and Chakras.
It is our conjecture that all the geometrical representations in mandalas and yantras have their
origins from the seven chakras in yoga. These geometrical shapes are shown in figure 1 and figure 2.
All these lines, curves, triangles, circles and squares are both dynamic and static representations of the
particular chakra in the body. All these lines and shapes are prana (Qi) pathways generated during
meditation by an adept of yoga.
Geometric Shapes of Chakras (Kundalini)

Figure 1
Figure 2
Recently, we are able to show that the number 50 in Dayan is related to the 6 chakras in
Kundalini yoga, and the number 64 in I Ching (Yi Jing) is related to Candali yoga. However, the origin of
trigrams (8) in Ba Gua (the eight diagrams) or the hexagrams (64) in I Ching are not well understood.
Fu Xi the Sixty-Four Hexagrams
Diagram 1
In comparison of Fu Xi the Sixty-Four Hexagrams(Diagram 1) excluding the Tai Chi, and

the Five Sheaths (or Kosha)(Figure 3) with atman (in Vedantic culture), they both comprise of 6 layers,
so each line in the hexagram represent a layer in Fu Xi diagram or represent each of the six body layers
(Figure 4)(Table 1).
(Figure 3)
The Six Layers of the Abdomen (Body)
Figure 4
In yoga, the Anahata Chakra is called the spiritual heart (Figure 5, 6). In the book Spiritual
Heart Intelligence by Margo Kirtikar, she states that: Spiritual heart intelligence is a far higher level
of intelligence, higher than that of both intellectual and emotional intelligence. It could be looked at as a
divine intelligence.
Figure 5
Figure 6.
Figure 7 shows the relationship between the eight branches of the dharma wheel (heart chakra)
and the Fu xi eight diagrams (Ba Gua). Figure 8 is the cross-section of the body through the heart
(dharma wheel) and its relationship with the Fu Xi Ba Gua.
The following discussions require reader to have advanced knowledge in prana or Qi.
()
Relationship of Heart Chakra (Candali) With Eight Branches
and The Primordial Eight Trigrams
Figure 7
()
Relationship between Heart Chakra (Candali) and The Primordial Eight Trigrams
Figure 8
From our discussion earlier, it is evident that the geometrical shapes (lines, triangles, squares
and etc.) in chakras are manifestation of prana (Qi) in certain part of the body. Hence, the straight lines
in heart chakra or Fu Xi Ba Gua are analogous to prana (Qi ) lines.
Figure 6 shows the relationship between the dharma wheel (heart chakra) and the Fu Xi Ba
Gua. In the following, we only use trigram figures Qian () and Kn() in conjunction with the heart
chakra for our discussion.
First, why we use the dharma wheel (heart chakra) for our discussion? It is because of the
followings:a. In figure 4, there are six body layers, each layer represents a specific line in the
hexagram of I Ching (from bottom to upward). The physical body is the first line. The enteric body is
second line. The heart chakra occupies the emotional body, so it can only have three lines.
b. In the dharma wheel (heart chakra), there are eight branches. Each branch represent a trigram. In other
words, each branch can only have three lines as explained in a. This can also be represented by
Fu Xi Ga Gua in figure 8. There are total of 24 lines (each Yin or Yang line count as one).
c. The book Mi Zong Dao Ci Di Guan Lun or Tsn-Kha-Pa Blo-0Bean-Grags-Pa (in Tibetan) by
Tsng Kha Pa, in short, we call it Tibetan Tantrism. In this book, chapter 21 (Chen 1 ), titled Shi Mai
(), it gives detailed descriptions on the nature of chakras prior to 15th century. Certain important
abstracts related to heart chakra are summarized below:
i.
.the heart opens to lotus branches, the center is the stamen, and the peripheral has
eight lotus petals and .there are four main petals in the four cardinal directions, and there are
four branch petals in the inter-cardinal directions.
ii.
..There are four branches (meridians) each branch divides into two. Therefore, eight
branches are formed. Then from eight, it evolves into twenty four branches.
iii.
There are eight branches in the heart chakra. It is said that there are differences
between physical, vocal (sabda) and mental phenomena. Hence, the twenty four branches are
produced.
Figure 7 shows the relationship of the heart chakra (Candali) with eight branches
and the primordial eight trigrams. Each trigram has the component of physical, vocal and mental
properties. We feel the above discussion can link the Chinese I Ching with yoga. Let each reader judge
for himself.
It is interesting to note that in the same chapter in Tibetan Tantrism, it says:in the
embryo, the five branches (heart chakra) from the heart appears first, then the other three follow, for a
total of eight branches.
In figure 9, we can see the origin of the 8 branches of the heart chakra (published in our
previous article). The first five T1-T5 from the thoracic region and the rest three from the cervical region.
It is unbelievable that people at 15th century can visualized embryonic anatomy through meditation.
Heart Chakra of Candali Yoga
Figure 9
Second each line I n the trigram represents Yin (- -) or Yang ( ). Out of the eight trigram
(Ba Gua), for simplicity, our present discussion only concentrate on Qian() trigram() and
Kn()trigram (). From figure 8, at the heart region (cross section of the body), the front of body is
facing south and the spine (back of body) is facing north. The prana(Qi) line at the back (north direction)
is divided by the bone of the spine into two (- -). At the heart region, only three body layers are
possible, so the trigram Kn is formed. Conversely, in the front of the body (south), there is no stop of
prana (Qi), so the trigram Qian is formed.
Unfortunately, the prana (Qi) line drawing can only be achieved by expert adept in prana (Qi), so
it is impossible for novice to realize the rest of the six trigrams. Figure 10 represents the evolution of Ba
Guan to the sixty four hexagrams. Let the fortunate ones or enlighten ones to explore its truth!
Figure 10
The Evolution of Sixty Four Trigrams from Primordial Eight Trigrams
Sarira and Qi
Shuang Yan Guan Zhu
In the last few decades, the advance in science, urban sanitation and health care change our
life style and increase our life expectancy to over 70 to 80 years old. These also bring changes to faith,
meditation, spiritualism, fen shui practice and fortune telling etc.
In the west, yoga and spiritual enlightenment receive much attention. In order to facilitate the
opening of the three Nadi and seven chakras in the body, color crystals are used. At present crystal
therapy is an occult study involving quartz crystals, ruby, sapphire and others.
Other exotic crystals include moldavite, tektite, naga eyes, leklai and mustika pearls (e.g.
enteroliths and dewa/human pearls).
Sariras Country Origin

Chinese prefer ground burials, hence, there is scanty sarira production. At present, there are
abundant sariras available in India, Thailand and Burma. In Thailand, sariras are treated as
merchandise. One can readily obtain sariras through ebay (beware of forgery).
Sarira Terminology
Sarira is derived from Sanskrit, it means body or body parts (esp. bones). In the book Relics
of the Buddha by John Strong, he divided Buddha relics (sarira or ringsel) into three types. They are:
1. Body relics
2. Contact relics (includes beads, bowls, robes and etc.)
3. Dharma relics (sutras and dharma verse)
In our present discussion, our sarira specimens are all cremated remains of body parts.
They are either amorphous or crystallized substance from the body (bones or others).
Characteristics of Sarira
Different color or transparency red, black, yellow, gold and etc.
Different shapes round, square, platelet, and irregular.
Tiny ones can float on water surface and can attract each other or aggregate together.
They can spontaneously increase or decrease in size.
Their color can also vary automatically.
Some can scratch class.
Its density is lighter than regular stone pebble of the same size.
The higher the enlightened ones, their sariras are brighter, smother, fresher color and higher density.
Some are so hard and cannot be crushed by a hammer.
Crystal Sarira
According to some famous Buddhist monks, crystal sariras are crystallized remains can be
spherical, platelet, or pearl like. It is belief that the prerequisite for crystal sarira formation is the
prolonged interaction of Qi with the adepts body systems. Some also postulate that energy and wave
frequency are essential for subsequent crystal sarira formation.
Note: bezoars are excluded.
Crystal Energy and Body (Yoga)
In a book Healing with Crystals and Chakra Energies by Sue and Simon Lily, states that
each human being is completely unique, and we will all respond a specific crystals energy in a
different way. Crystals are piezoelectric. It is well known that different color crystals can interact with
specific chakra through resonance and electro-magnetic fields. Since a particular color crystal is
specific for a specific chakra, we call this a static phenomena.
Sarira Energy and Body Energy (Qi)
Our present discussion on sarira is defined as crystallized body parts during cremation process.
There are three different reasons for the above contention:
1. The formation of crystal sariras has to be from a cremated adept body who had practiced Qi for a long
period. The body parts are subjected to electro-magnetic effects for a extended period. Hence, the
adept body during cremation, of course, will produce crystal sariras which are different from ordinary
body (only ashes).
2.
In a recent study, human bones (has piezoelectric property) were heated to 600 to
1000C crystallization occurred. Crystal of different morphologies were formed, including spherical,
hexagonal, platelets, rosettes and irregular shapes. Sintering led to fusion of crystals at 1,000 C
degree. This process continued up to temperatures >1400C. This experiment proves that the formation
of crystal sarira at high temperature is possible.
3. An ancient Buddhist verse says: To see the sarira is the same as in company with the Buddha .
This means that there must be interaction between the sarira and a living human body. This kind of
interaction or resonance must through Qi (electro-magnetic phenomena). Furthermore, different sarira
should have different Qi (pathways) interaction with a Qi practitioner. Different Qi pathway interactions
will be discussed later.
Three Observations of Sarira
We have done a number of observations with sarira. All of our sariras are from Thailand.
1. Growing Sarira figure 1A shows a growing sarira. Figure 1B shows new young sariras are growing.
Here, we postulate that there must be energy within the growing sarira.
2. In figure 2, different pictures show different stage of sarira solidification at different temperatures (?) and
time (?). This observation is consistent with the above discussion that bone starts to crystallize at
600C. Perhaps, pearl transparent crystal sarira is formed at higher temperatures?
3. Figure 3 shows a medical sarira. It is common belief that medicinal sarira can cure certain ailments. Its
reason is unknown at this time.
Sarira and Qi
We compare the Qi interactions between natural color crystals and sarira. To our surprise,
natural color crystals can only interact with body Qi at a specific region of the body. We call this
phenomena a static phenomena. However, contrary to color crystals, sariras can interact with Qi in
the body in a dynamic way. We call this a dynamic phenomena. During our study, a small number of
sariras possess quasi-static phenomena and most sariras possess dynamic phenomena. There are
three kinds of dynamic phenomena observed intrinsic, extrinsic, and intrinsic with extrinsic.
1) Quasi-static sariras
Figure 4 and figure 5, these sariras can only guide Qi movement between perineum and the sacrum.
2) Dynamic Sariras
a. Ren-Du pathway (intrinsic pathway)

In figure 6 and figure 7, these sariras guide the Qi in the body from the perineum, up the spine
(meridian of Du), then down the meridian of Ren, back to the perineum and then down both bottom of
the feet (Yong Quan). The Qi rises from both Yong Quan and back to the perineum, and from perineum
up the central nerve (Sushumna) to the fontanelle. At the fontanelle, the Qi disperse downward to all
part of the external body.
Alternatively, the Qi can start at perineum, downward to Yong Quan and arise again directly through the
Sushumna to the fontanelle and finally down again (Figure 12B).
b. Extrinsic Pathway
In figure 8 and figure 9, these sariras induce the Qi from perineum up the Sushumna to the fontanelle,
and from the fontanelle rise up through space and finally downwards entering the body at the Yong
Quan. At last, Qi from Yong Quan rise upwards back to the perineum (Figure 12A).
c. Intrinsic and Extrinsic Pathway

In figure 10 and figure 11, these sarira interact with the body with both the
In conclusion, different persons have different Qi and interact with sarira differently. Only adept in Qi
can really experience the above effect. We advice Qi practitioner only interact the Qi with sarira using
the intrinsic pathway.
There exists a paradox between longevity and enlightenment. Spiritual enlightenment does not
require good health. Conversely, good health does not necessarily lead to spiritual enlightenment.
According to Arthur Avalon, there are two lines of yoga namely, Dhyna or Bhvan-yoga, and
Kundalini-yoga. The two forms of yoga differ both as to method and result. (Figure 1)
1. Dhyna-Yogi It is possible to be successful Dhyna-Yogi and yet to be weak in body and
health, sick and short-lived. His body, and not he himself, determines when he shall be die.
2. Hat ha-Yoga (Kundalini) The Hat ha-yoga, thus seeks a body which shall be as strong as steel,
healthy, free from suffering and therefore long-lived. Master of the body, he is master of both life
and death. Prana or Qi is a prerequisite for both enlightenment and awakening of Kundalini.
There are three major adjuvant methods which can enhance the process of
Kundalini and enlightenment. They are mantra, mudras, internal or external visualization (includes
light). They are more important in spiritual development than prana or Qi generation.
It is interesting to note that if prana or Qi possesses electro-magnetic properties, and the body
is known to be a bio-electro-magnetic system, there must be interaction between the two. Any external
perturbations can affect one or the other or both together.
Mantra: in Serpent Power, A. Avalon has the following description:
There are, however, another class of details which have possibly only symbolical reality, and which
are placed before the Sdhaka for the purposes of instruction and meditation only. The letters as we
know them that is, as outer speech are manifested only after passing through the throat. They
cannot therefore exist as such in the Cakras. But they are said to be there. They are there, not in their
gross, but in their subtle and causal forms. It is these subtle forms which are called Mtrk.
Mantras are a phrase or word that is repeated over and over again during meditation. A mantra
can be used out loud or silently in the mind. Mantra are used in almost all religious practices. The
practice of mantra along with pranayama can bring awareness and energy into both body and mind.
Another important mantra pranayama method is to use the seed mantras of the five elements
(La, Va, Ra, Ya, and Ha). The mantras Lam for earth, Vam for water, Ram for fire, Yam for air and Ham
for ether. These bija mantras are also related to the chakras. (Figure 2)
Ham as the bija mantra of the ether element. It is associated with Vishuddha.
Yam is the bija mantra of air element. It relates to the Anahata chakra.
Ram is associated with the bija mantra of fire element. Ram is related with Manipura chakra.
Vam is the bija mantra for water element. It associates with Swadhisthana chakra.
Lam is related with Muladhara chakra. It is the bija mantra for the earth element.
It is noted that Yam, as the bija mantra, for air element from which prana arises. It is
the most important of the five element mantras. Finally, music also plays an important role. Many low
and few high frequencies lead to relaxation. High frequency tends to elevate moods. (Figure 3)
Mudras are simple hand or body postures. However, there are eye positions, and breathing
techniques that are called mudras. Mudras are used to open the practitioners energy channels, i.e.
nadis, chakras and meridians. They are used to encourage the bodys energy to flow naturally.
Furthermore, these symbolic finger, eye and body postores can vividly depict certain states or
processes of consciousness.
It is interesting to note that in Hatha yoga, mudras include eye, body positions (Asanas) and
Locks (Bandhas). A lock conceals a secret! In mudra, the thumb is symbolic of cosmos (Divine) and the
index finger is symbolic of individual (human) consciousness.
Finally, if mudras are like locks, then in electrical sense, mudras are electrical switches.
Different switches can turn on different signals or lights.
Visualization internal is the mindfulness practice of drawing an image in the mind and it is used to
further focus the attention of mind. Visualization can be internal or external to the body. In addition,
colors can influence our minds. While holding a mudra, you can either visualize a color or concentrate
on the color of an object. The first approach is better because the color will then come to life.
The above, we give a brief discussion on mantras, mudras and visualization. The following, we give
a simple approach to arouse Kundalini. However, the readers need to be proficient in controlling prana
or Qi. They must be able to move prana or Qi, up or down, and to expand or to contract.
Since full awakening of Kundalini is essential for good health and longevity. It is the intention of the
following discussion to be focused on awakening of Kundalini using mudra, mantra and visualization.
It is widely known that there are relationships between chakras, mudras, mantras and light. The use
of mudras, mantras and visualization should facilitate the opening of chakras and arousing Kundalini.
There are considerable variations in mudras among each chakra by different authors. However, the
mantra, the shapes and color of each chakra remains pretty constant. (Figure 4)
Since the technique for opening each chakra (seven chakras) in Kundalini are more or less the
same, our discussion only concentrate on Muladhara.
Procedures for opening the Muladhara for good health only: (Figure 5)
Step 1 (Figure 5 A,B,C)
Mudra mental mantra

In a sitting position and both hands assuming the Gyan mudras. Silently in the mind, one chants the
word Lam (L-ah-mng) and concentrates at the Muladhara area. In time, a small spiral-circle Qi (prana)
will appear, and as practice continues, the circle will appear in red color.
Step 2 (Figure 5D)

As the circle (Qi or prana) smaller, one will be able to start to draw a square in the Muladhara area.
Step 3 (Figure 5E)

When one becomes proficient, one can start to draw the four lotus leaves.
Step 4 (Figure 5F)

Finally, one goes back to internal visualization (still using the Gyan mudras) and fixes the mind at the
Muladhara region intentionally and also unintentionally. As time goes on, a red glow will appear.
After the last four steps, Kundalini will be waken up. Prana will be able to flow
through all nadis, including the spine and the abdomen.
Good luck, good health and longevity!
Illustrated Yellow Court Classic (Huang TingJing) - Tao and Yoga
Shuang Yan Guan Zhu

Ger Hung (283-363A.D.) said Medication is the foundation of longevity. The concomitant practice of Qi,
the benefit is quickly realized. Using Qi practice, Sun Shi Miao, a medical doctor (7 th century) lived to 101
years, the late Zen master Hsu Yun (20th century) lived to 119 years and a common Taoist Li Chan-Yuen (18th
to 20th century) lived to more than 200 years of age.
On the contrary, the two pranic healing Guru, Master Choa Kok Sui and Swami Sahajanada, died at 54
and 48 respectively. Was the death of Master Choa related to Prana or Qi? Did he die of Prana depletion or
from absorption of bad karma (Qi or Prana)?
I have pursued Qi practice for over twenty years. Now I am over seventy, and I am still actively in searching
for answer whether Qi practice can improve cognition and ambulation in elderly? Personally, I believe that
with right Qi practice, one can improve health and can also prolong life. I am a realist, I want to be in good
health and make more contribution to our society. Everyone will face death, it is a question of time.
For the last twenty years, I have read a lot of books on Qi. However, I pass and neglect the Yellow Court
Classic Huang Ting Jing. It is because the Yellow Court Classicis full of parables, metaphors and
similes. Even the best Asian scholar may not understand it.
Recently, I came across the translation of Yellow Court Classic(the classic) by Imios Archangelis. It
ignited my interest again in Huang Ting Jing (the Classic).
The Classic said: Reading it 10,000 times, its meaning will emerge and Chanting it 10,000 times will
ascend to the three pure heavens. However, most of the ancient annotations on this classic were full of
mistakes and sometimes were meaningless.
In this article, we use diagrams and illustrations to explain the key concepts in the Yellow Court
Classic. Most of these figures are also the practice experience of the author himself.
Roughly, the Classics approach to practice of its doctrines involve seven steps:
1.
2.
3.
4.
5.
6.
7.
Breathing exercise or Qi movement

Focus meditation
Preservation of vitality or swallowing of oral secretions
Tranquility and contentment
Abstain from cereal food
Qi swallowing
Without desire and focus on voidness
This Classic divides the human body into three parts, and each part has eight regions and each region has
eight Gods. The upper part chamber relates to the upper Dan Tien. The middle chamber corresponds to the
middle Dan Tien, and the lower Dan Tien relates to the pancreas rather than to the lower Dan Tien. We will
discuss the body organs later.
On the question of microcosmic and macrocosmic circulation. ( The water wheels)
1. Importance of brain
The Classic says:
The truth of Tao is eternal. Every section of the brain (Ni Wan) has its own inherent
spirituality.
The above verses clearly explain the importance of the brain.
From Classic: Chapter 2, Section 7 (1,2)
2. Importance of the Coccyx ( The coccygeal foramen)
In the Classic, it describes that:
With zealous practice, one can open up the coccygeal foramen (Qi can go through)
Meditate day and night, one will achieve the true Tao
Ones spirit remains calm in the midst of powerful thunders and lightings
In the above, it discusses the opening up of the coccygeal foramen. So micro and macro cosmic circulation
can be achieved. The thunders and lightings are phenomena occurred with the practitioners body during the
process of opening up the chakras or spiritual knacks.
3. The Cosmic Circulation (Water Wheel) Phenomena:

The Classic says:
Six visceral organs and five solid organs provide spirit for the body and soul
Their spirits circulate in concord with the cosmic circulation
Maintain this order days and nights to longevity
A young maiden shines through a screen of clouds.
(Qi) passing through the pagoda (the trachea) in all directions with elegance.
If one secures the three palaces (Dan Tian) and retains the golden elixir, the primordial Qi settles at the
Kunlun Mountain (Brain)
(Qi) passing down steps by steps through the 12 story pagoda. From top to bottom, resides the truemen (Qi).
In the regions of the heart and abdomen, consist of many mysterious palaces. By cosmic circulation, the
splendid Qi flows like precious jade elixir.
From Classic: Chapter 2, Section 19 (1-7)
If one guides the feather clothes (Qi) , the right way through the coccygeal foramen (the Qi will be raised
automatically through the eight holes) and steers the three color clouds in the early morning. As if the golden
carriage in the center is accompanied by the jade sedan chairs on its sides.
The third stanza above clearly delineates the pathway for micro and possibly macro circulation.
4. The Three Water Wheel Phenomena (Qi, Jade Elixir and Gold Elixir)
Huang Ting Classicdid not deal with the three water wheel phenomena directly.
However,
from the text, it was evident from the Qi movement, focus meditation, breathing exercise,
preservation of vitality and swallowing of oral secretions that the three water wheel
phenomena did exist.
i. Swallowing of Qi; Yu Ying (Primordial Qi) Qi (air)

ii. Embryonic fluid; Jade nectar (gemlike cream, jade lotion) Fluid
iii.Moving pearl; a pearl-shaped fine stone - Solid
From the above, it is inferred that from vitality changes to Qi, Qi to jade nectar and jade nectar to fine
stone (solid); that means from gas liquid solid. That is the three stages of the water wheel.
The Active Hour of Tsu

1.
The Classic says:

During the act of absorbing Qi, one needs to be at the hour of tsu.
From Classic: Chapter 2, Section 21 (8)
2.
The script says that the true man needs to gather the primordial Qi.
Tan Yuan noted that the first active hour of tsu is called the primordial Qi.
Gathering Golden Elixir Seven Days
One meditates for seven days and nights without sleep

One can achieve the above, one will achieve eternity

Extermination of all visual desires forsake a hundred illness.
Similarly, continuous meditation for seven days will create surplus of Qi
The above clearly asserts that the prerequisite for golden elixir is a period of continuous meditation for seven
days.
The Organ System In the Yellow Court Classic

It is well established in the west that besides our physical body there is also the etheric body. The etheric
body may extend for a few or many inches outside the physical body. (Figure 1)
The etheric body is composed of interlocking and circulating lines of force, and are related to the chakras.
There are over 72,000 nadis (lines of force or streams of force) in the body. These lines and chakras are
closely related to the Chinese system of meridians and Dan Tiens.
Based on the above discussion, we propose that every organ besides its own organ shape, there is also a
ethereal organ body. The present article uses the above argument to describe the discussion of heart, liver,
lung, kidneys, pancreas, spleen and gallbladder in Hung Ting Jing
In addition, every body system has its own electro-magnetic field and differs from other organ systems. It is
because of this phenomena, there is resonance, attraction and repulsion activities among different organs.
The Chinese using the five elements (metal, wood, water, fire and earth) to explain the above attraction and
phenomena. In the etheric body, not only each etheric organ interacts with each other but the whole etheric
body is based on attraction and repulsion.
The principle of Tao is to reduce or to eliminate the repulsion or attraction between etheric organs.
Eventually, the body will become pure Yang.
Figure 2 to Figure 8 are the Qi representation (etheric) of the body organs (mostly solid). These diagrams
are the result of the authors personal practice. These representations are slightly abstractive. However,
readers with practice of Qi will understand the underlining mystery.
Yellow Court Classic and Yoga

1.
Yellow Court
Yellow Court Internal Scenery Scripture
In this text, it says:
The inner people of the yellow court are clothed in silk brocade
The purple flying robe resembles the clouds of Qi
Its red and green seams look like boughs of the tree
The above description is represented by Figure 9. From the Figure, it is evident that there is a similarity
between (1) visualizing the psychic nerve-system as being vacuous and (2) visualizing the physical body as
being vacuous as compares to Tummo Yoga and the Yellow Court Classic.
2.
Middle Pool (Figure 10)

The Classic says:
The inner people in the middle pool dress in apparel ornamented with red pearls.
The red brocade gown carries the tiger tally
The three inches (Dan Tien) resides the soul
The hidden core energies (Yin and Yang) foster each other.
From Classic: Chapter 2, Section 05 (1,2,3,4)
The middle pool is described by the seven words poem above. In the poem, Apparel ornament with red
pearls can be explained by the nerve fibers from the celiac (or solar) plexus. The tiger tally consists of two
halves which signifies the lung. Three inches- horizontalrepresents the lower Dan Tian, and the last
verse of the stanza can be represented by the reproductive organs.
(Note: Celiac plexus is the same as solar plexus. It is the third chakra, and sometimes people call it the forth brain)
From Figure 10 again, it is not hard to realize that the middle pool is similar to Tantric Yoga.
3.
Dan Tian (Figure 11)

The classic says again:
The essence of QI in the three Dan Tian is mysterious
A young maiden shines through a screen of clouds
(Qi) passing through the pagoda (the trachea)in all directions with elegance
The heavenly court and the earthly fortification are both guarded with arms (axes)
The platform of the soul is solidly secured and stays strong forever
The above stanzas clearly demonstrate the three Dan Tian well. From figure 11, it is not hard to realize the
similarity between the three Dan Tian with, the chakras and median nerve of the Candali Yoga.
The verse The heavenly court and the earthly fortification are closed. However, with practice of Tao,
the platform of the soul is solidly secured and stays strong forever.
4.
The Seven Holes Jade Flute (Figure 12)

i.
The seven holes jade flute is closed in both ends

ii.
To protect with armors and holding seals in order to open the seven gates

iii. To
use the nectar from the seven holes (Jade flute) to open the life gate
iv. The
spleen assists the seven holes to remove the bad karma

The seven holes jade flute in the Yellow Court Classicrepresents a energy channel with seven holes
(chakras). This energy channel runs along the spine as shown in Figure 12.
These seven Qi holes possess unilateral Qi vibration. It is similar in nature like the seven chakras in the
Kundalini Yoga.
The above presentations clearly demonstrate the similarity of Yellow Court Classic Qi pathways with
the yoga pathways.
This flute must likely symbolizes the sympathetic chain (T1-L2). Each two nerve represent with one energy
hole, and there is a total of seven holes (see figure 13).
Reversal to Unity from the Five Elements (Figure 13)

The Yellow Court Classic says:
Five elements interact with each other and return to oneness
Three five Qi join together to become pure Yang
With this, one is able to perform cosmic circulation on the sacred ground
In the Yellow Court Classic, the three Qi are fire, water and earth. In He Tu, earth is five, fire (2) plus
wood (3) is five, water (1) plus metal (4) is five.
(Note: In five elements, wood creates fire, and metal creates water; in human body, fire is the heart, kidney is the
water and the pancreas is earth.)
Hence, pancreas is five, heart and liver together is five, and kidney and lung is also five. All three gives
unite to form oneness.
In modern anatomy (see figure 13), at the sympathetic chain, T1 to T5 is to the heart, T6 to T10 is to the
pancreas (Spleen), and T11 to L3 is to the kidney. The Chinese proverb says, following normal physiology,
one will be born, going the opposite way, one will become an immortal.
So from above, all of the three five Qi(s) become oneness, it (Qi) reverts back to the center nervous
system and the whole human body will become Yang. Finally the individual will reach Tao.
Conclusion
The principle of teaching the Yellow Court Classicis to meditate at oneness. It is the first classic
stressed on the importance of the internal visceral - especially the pancreas. It fits the Chinese philosophy
that earth governs four of the five elements with diligent and zealous practice any one can attain perfect
health.
Emotional Brain: Meditation Ventricles and Limbic System Dao and Yoga
Shuang Yan Guan Zhu
The advent of tele-communication and the freedom of expression Yoga and Qi Gong practices
become prevalent in the western culture. Both practice require physical, mental and even spiritual training.
Due to the diversity, the complexity and even their abstruse doctrines of these esoteric or exoteric
teachings baffle a lot of our minds.
In these avenues of labyrinths a lot of theories are put forth. Some are real and some are
conjectural. Some examples are listed below:
(i)
Traditionally, the pituitary gland is viewed as a gland for hormone secretion and the pineal gland is
known as the third eye. Recently in Resonate with Joy, they advocate the harmonization of the
divine/pineal (Yang) energies and the earth/pituitary (Yin) energies. (Fig. 1)
(ii)
Dr. Rev. Doang Van Duc, M.D. in The Life Technology for Mind, Body and Soul, he advocates
the third ventricle meditation. (Fig. 2)
(iii)
Yogiraj Gurunath Siddhanath in Way of the White Swan, he says that In the human brain
exists the lateral ventricles in the shape of a swan poised in flight with its wings thrust forward and head
pointing to the back as though flying back to the future, faster than light.(Fig. 2)
(iv)
Richard Brown has published many papers on pranayama. He asserts that When the thalamus
quiets the cortex and rouses the limbic system.(Fig. 3)
There are other claims including, cerebral spinal fluid (for nourishment), sympathetic and
parasympathetic systems, neuro-receptors, peptides, aroma therapy and on and on.
In short, our central nervous system is actually very flexible and dynamic.
Note: It was reported, Olfactory bulb---while not an actual part of the limbic system, the limbic system does
overlap the entire rhinencephalon which is why smell trigger feelings and often times associations from the
distant past. ( Antranik .
In the book Huang Ting Jing, article 7 (Zhi Dao-The True Dao) , each of the nine Daoist
spirituals in Ni Wan have their own quarter. In the middle, there is an one inch radius of space.
The book by Dong Zhen Daoist (), says that in the head, there are nine
palaces. One inch into the glabella is the palace of Ming Tang. Two inches in is called the Dong Fang Palace
and at three inches depth is the palace of Dan Tian. (Fig. 4)
In the two above abstracts, the first is Ni Wan which should be part of the third ventricle and not
the pineal gland as claimed by some. The second abstract, perhaps, summarizes the different part of the
third ventricle. It is interesting to note that the other part of the article (not mention here) may reflect the
lateral ventricles. (Head has nine palaces) (Fig. 5)
Note: The Choroid plexus in the lateral and third ventricles are important. It is because the Chinese associate Qi
with blood vessel where there is blood, there is Qi.
In my search for Qi or Prana Practices, I discouraged beginners to meditate within the cerebral
hemisphere until they can master the flow of Qi or Prana in all directions (expand, contract, move up or
down).
In my twenty five years of search, I can divide the Qi or Prana entrance to the brain by two major
pathways. Pathway one is the Rhino-Cranial pathway and pathway two is the Coccygeal-Spinal pathway.
The former is mostly related to Yoga practices and the later is used predomimantly by the Daoist
practitioners and also by Kundalini Yogi.
Pathway one Rhino-Cranial pathway
Technically, the optic nerve and the olfactory nerve should be part of the central nervous system. However,
in Qi and Prana Meditation, the Qi and Prana circulate around the ventricles and the limbic system but not
the optic tracts. Furthermore, the small molecules of different spatial, chemical and electrical properties can
stimulate the olfactory receptors directly. These direct interactions can transduce into electrical activity in the
olfactory bulb and transmit directly into the central nervous systems. There are three major stops and three
major return mechanisms. (Fig. 6)
(1)
Stop one at the third ventricle. Here it can descend back to the abdomen via the Tantric yoga meridians.
(2)
Stop two at the lateral ventricle and the return route is the Candali yoga Prana meridians.
(3)
Stop three above the limbic system and the return route is through the sushumna and left and right nadi
as in Kundalini Yoga.
Note: Breathing with both nose will trigger the main meridian and breathing through each nose (left or right)
give rise to left and right nadi.
Pathway Two Coccygeal-Spinal pathway
This pathway consists of two returning routes: either routes require the practitioners to be proficient in Qi or
yoga techniques. (Fig. 7)
(1)
Route I: Kundalini route

The practice of this route, the Prana is concentrated at the perineum, and enters the Coccygeal foramen
(eight of them) and then up the spinal tract and ends above the Cingular Gyrus in the region of the aperture
of Brahma (fontanelle) where the Prana enters the Sushumna-Nadi and descends back as described in
Kundalini Yoga.
(2)
Route II: Micro-Cosmic Circulation

This route is the same as above, except when the Qi passes through the foramen magnum. The Qi enters
into the brain through the Cingular Gyrus. The Qi travels along the Cingular Gyrus and enters into the third
ventricle. At the chamber near the pineal gland, the Qi turns around and down the brain stem into the Vagus
nerve and back to the lower Dan Tian. This is called the micro cosmic circulation.
Note: if one practices Qi or Prana, eventually one experiences innumerable conditions of blissfulness of and
exhaustible sort. Is this due to the phenomena of the limbic system or not?
It is important to note that breathing exercises are to induce Qi or Prana to the brain and not for
increase oxygen to the lung. In a minor degree, breathing exercises are for practice of concentration.
Though the optic nerves are not involved in most of the Qi or Prana practice, it is important in yoga of the
great symbol which is beyond the present discussion.
However, the movement of the eyes are important in Mao You Cosmic Circulation. The eye movements are
innervated by cranial nerves III, IV and VI. (The oculomotor III nerve, the trochlear IV nerve and the
abducens VI nerve) (Fig. 8)
If the above practices can be achieved, one can reach profound meditation or Dhyana and immune to
diseases.
Emotional Brain: Meditation Ventricles and Limbic System Dao and Yoga
Shuang Yan Guan Zhu
The advent of tele-communication and the freedom of expression Yoga and Qi Gong practices
become prevalent in the western culture. Both practice require physical, mental and even spiritual training.
Due to the diversity, the complexity and even their abstruse doctrines of these esoteric or exoteric
teachings baffle a lot of our minds.
In these avenues of labyrinths a lot of theories are put forth. Some are real and some are
conjectural. Some examples are listed below:
(i)
Traditionally, the pituitary gland is viewed as a gland for hormone secretion and the pineal gland is
known as the third eye. Recently in Resonate with Joy, they advocate the harmonization of the
divine/pineal (Yang) energies and the earth/pituitary (Yin) energies. (Fig. 1)
(ii)
Dr. Rev. Doang Van Duc, M.D. in The Life Technology for Mind, Body and Soul, he advocates
the third ventricle meditation. (Fig. 2)
(iii)
Yogiraj Gurunath Siddhanath in Way of the White Swan, he says that In the human brain
exists the lateral ventricles in the shape of a swan poised in flight with its wings thrust forward and head
pointing to the back as though flying back to the future, faster than light.(Fig. 2)
(iv)
Richard Brown has published many papers on pranayama. He asserts that When the thalamus
quiets the cortex and rouses the limbic system.(Fig. 3)
There are other claims including, cerebral spinal fluid (for nourishment), sympathetic and
parasympathetic systems, neuro-receptors, peptides, aroma therapy and on and on.
In short, our central nervous system is actually very flexible and dynamic.
Note: It was reported, Olfactory bulb---while not an actual part of the limbic system, the limbic system does
overlap the entire rhinencephalon which is why smell trigger feelings and often times associations from the
distant past. ( Antranik .
In the book Huang Ting Jing, article 7 (Zhi Dao-The True Dao) , each of the nine Daoist
spirituals in Ni Wan have their own quarter. In the middle, there is an one inch radius of space.
The book by Dong Zhen Daoist (), says that in the head, there are nine
palaces. One inch into the glabella is the palace of Ming Tang. Two inches in is called the Dong Fang Palace
and at three inches depth is the palace of Dan Tian. (Fig. 4)
In the two above abstracts, the first is Ni Wan which should be part of the third ventricle and not
the pineal gland as claimed by some. The second abstract, perhaps, summarizes the different part of the
third ventricle. It is interesting to note that the other part of the article (not mention here) may reflect the
lateral ventricles. (Head has nine palaces) (Fig. 5)
Note: The Choroid plexus in the lateral and third ventricles are important. It is because the Chinese associate Qi
with blood vessel where there is blood, there is Qi.
In my search for Qi or Prana Practices, I discouraged beginners to meditate within the cerebral
hemisphere until they can master the flow of Qi or Prana in all directions (expand, contract, move up or
down).
In my twenty five years of search, I can divide the Qi or Prana entrance to the brain by two major
pathways. Pathway one is the Rhino-Cranial pathway and pathway two is the Coccygeal-Spinal pathway.
The former is mostly related to Yoga practices and the later is used predomimantly by the Daoist
practitioners and also by Kundalini Yogi.
Pathway one Rhino-Cranial pathway
Technically, the optic nerve and the olfactory nerve should be part of the central nervous system. However,
in Qi and Prana Meditation, the Qi and Prana circulate around the ventricles and the limbic system but not
the optic tracts. Furthermore, the small molecules of different spatial, chemical and electrical properties can
stimulate the olfactory receptors directly. These direct interactions can transduce into electrical activity in the
olfactory bulb and transmit directly into the central nervous systems. There are three major stops and three
major return mechanisms. (Fig. 6)
(1)
Stop one at the third ventricle. Here it can descend back to the abdomen via the Tantric yoga meridians.
(2)
Stop two at the lateral ventricle and the return route is the Candali yoga Prana meridians.
(3)
Stop three above the limbic system and the return route is through the sushumna and left and right nadi
as in Kundalini Yoga.
Note: Breathing with both nose will trigger the main meridian and breathing through each nose (left or right)
give rise to left and right nadi.
Pathway Two Coccygeal-Spinal pathway
This pathway consists of two returning routes: either routes require the practitioners to be proficient in Qi or
yoga techniques. (Fig. 7)
(1)
Route I: Kundalini route

The practice of this route, the Prana is concentrated at the perineum, and enters the Coccygeal foramen
(eight of them) and then up the spinal tract and ends above the Cingular Gyrus in the region of the aperture
of Brahma (fontanelle) where the Prana enters the Sushumna-Nadi and descends back as described in
Kundalini Yoga.
(2)
Route II: Micro-Cosmic Circulation

This route is the same as above, except when the Qi passes through the foramen magnum. The Qi enters
into the brain through the Cingular Gyrus. The Qi travels along the Cingular Gyrus and enters into the third
ventricle. At the chamber near the pineal gland, the Qi turns around and down the brain stem into the Vagus
nerve and back to the lower Dan Tian. This is called the micro cosmic circulation.
Note: if one practices Qi or Prana, eventually one experiences innumerable conditions of blissfulness of and
exhaustible sort. Is this due to the phenomena of the limbic system or not?
It is important to note that breathing exercises are to induce Qi or Prana to the brain and not for
increase oxygen to the lung. In a minor degree, breathing exercises are for practice of concentration.
Though the optic nerves are not involved in most of the Qi or Prana practice, it is important in yoga of the
great symbol which is beyond the present discussion.
However, the movement of the eyes are important in Mao You Cosmic Circulation. The eye movements are
innervated by cranial nerves III, IV and VI. (The oculomotor III nerve, the trochlear IV nerve and the
abducens VI nerve) (Fig. 8)
If the above practices can be achieved, one can reach profound meditation or Dhyana and immune to
diseases.
Diagrammatic Representation of Both the Micro-comic and Macro-comic circulation
Shuang Yan Guan Zhu

The Taoist practice, normally is secretive and is only through lineage transmission, and only with the
orally and esoterically body-to-body and mind-to-mind transmitted technique-bounded practices."
Recent discovered drawing on Internal Qi -Pathways inside the Human Body----Nei Jing Tu enriches
our understanding of Taoist's Qi practice. Unfortunately, the drawing is abstractive and hard to understand.
Previously, the Wu Liu Pai (sect) has described the Micro-cosmic circulation with simple drawings.
However, these drawings are too simple and hard for readers to appreciate. These diagrams represent the
movement of Qi from the lower Dan Tien and up the Du meridian (spine), and then down the Ren meridian.
This one complete cycle is called the micro-cosmic circulation, or Zi Wu cosmic circulation.
In the book Xing Ming Gui Zhi, the author used the Armillary sphere to represent the loci of Qi
movement in Mao You cosmic circulation. However, there is no correlation between the Armillary
sphere(Xuan Ji),and the human body, nor the movement of Qi. It is not easy for readers to understand
its profound theory (in Taoism), or its occult meaning. This Qi movement has an orthogonality to the Microcosmic circulation. That is the reason why "Mao You cosmic circulation" is also know as Macro-cosmic
circulation.
The following diagrams are the Qi pathways in human body. They are in chronological order, from
simple to profound. They start from Ren-Du meridians in acupuncture, to Micro-cosmic circulation and finally
to Macro-cosmic circulation. If our readers can thoroughly understand and practice Qi, their health will have
profound changes.
Diagrammatic Representation of He Tu, Luo Shu, Yin Yang and Eight Trigrams
Shuang Yan Guan Zhu
The center theme of the Chinese philosophy is the concept of man and nature unites as one. In
Taoism, the body represents the small universe. Man and all living things co-exist with balance and
regularity. I have spent over twenty years in pursuing the mystery of Qi-Gong. Three to four years ago, I
become interested in the Dragon Horse Diagram of He Tu and the Tortoise Book Diagram of Luo
Shu. Their stories amaze me.
sagittal plane. In Yoga, the seven chakras, and each chakra can be presented by transverse plane. All three
related to the human body. (Fig 1, Fig2)
The above discussion can be substantiated by the following three factors:
1.
a
1.
The frontal plane (later Heaven trigram) is related to human biomagnetic and bioelectric energy. It is
affected by the outside environment of the body. This gives rise to the basis of geomancy. The bio-
fields carry messages, which give basis to fortune telling. The bio-fields themselves can also affect
ones health.
2.
2.
has
3.
The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of
conception. It is related to the spine. This plane creates a strong biomagnetic force. This force
(signal) can affect ones health (disease curing) or signals for fortune telling. This plane can
communicate with nature, hence can be affected by time and space. The Chineses Eight Figure
its basis from this.
3.
The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the
nature. It can generate boundless bio-energy. This energy can cure diseases. It can prolong life
span, the practitioner can achieve five fold super-normal power.
correlate with certain plexuses in the nervous system (Fig 3, Fig 4). They also correlate with certain parts of
the body. He Tu and Luo Shu also directly relate to the Eight Trigrams of I-Ching. In the future, we will
point out that the location of the medium nerve and its related chakra depend on the method used by the
practitioner.
The Relationship Between He Tu, Luo Shu, the Human Body and Eight Trigrams
Fig 2
1.PelvicPlexus
2.EsophagealPlexusandTrachealPlexusorPharynxandTrachea
3.Thoracic,Abdominal,andPelvicCavityorNervePlexus
4.CardiacPlexusCeliacPlexusSuperiorMesentericPlexusInferior
MesentericPlexus
5.FifteenAutonomicNerveConnection
7.SevenCervicalNerves
8.Eightvisceralorgans
9FromC7toL5,total18SpinalNerves,halfis9
Note:C7andC8actasonenerve.
Fig3
1.PelvicPlexus
2.BrachialPlexus
3.ThreevisceralorgansassociatedwithVagusnerve
4.BrachialPlexusandCardiacPlexusVagusdivision
5.DanTian
7.SevenVisceralOrgansAssociatedwithVagusNerve
8.5SacralNerves,CoccygealNervesandSigmoidPlexus
9.EsophagealPlexusorPharynxTrachealPlexusorTracheaSeven
CervicalNerves,CervicalPlexus,LongThoracicNerve
Similar to ancient Luo Shu

Fig 4
Theabovediscussionarealsobasedonthefollowingfacts:
1.
1.
The usual Dragon Horse Diagram, Tortoise Book Diagram, He Tu and Luo Shu have their origin
around Song Dynasty. The mnemonic chant for He Tu is as follow:

Two and seven are buddies
Is this chant the words clan, buddy, companion and friend, are all related to human relationship?
The chant for Luo Shu:
The beginning is nine(head) and the end (tail) is one

Two and four represent the shoulders
Six and eight represent the feet
Five lives in the center
human
In the above chant, the words head, tail, left and right, shoulder and feet, are all related to the
body. (Fig 5)
Fig 5
2.
2. The
book He Tu Jing Yuan the abstracts of He Tu and Luo Shu, by Jiang Shen Xiu of Qing
Dynasty and edited by Shun Guo Zhong. Mr. Jiang asserted that the governor vessel, the conception
vessel and the twelve meridians are related to Luo Shu and the primordial Eight Trigram. That is to
say the Luo Shu, the Eight Trigram and the Five Elements are all related to human body. (Fig 6)
Relationships of Body Meridians and Primordial Trigram
Fig 6
3.
3.
It is well accepted in Yoga. That the chakras are related to nerve plexuses. In our previous
discussions, we have examined the relationship between He Tu, Luo Shu and the chakras in Yoga to
nerve plexuses and Qi(Prana) of the body. It is our contention that He Tu and Luo Shu represents the
body. The numeric numbers denote the number of the bodys nerve plexuses, organs and the nerves.
In Luo Shu, the pathway of the energy spiral circles follow the Mao You circulation locus externally.
If Qi rotates in a cone shape manner, the spiral rotation in ancient (old) He Tu represents that the Qi
rotates follow the Loci of the microcosmic circulation.
Recently, in a temple in Luo yang, China, someone rediscovers the ancient He Tu drawing. The drawing
shows the spiral circles of Qi. The even number circles show clockwise rotation (Fig 7). The odd number
spirals show counter-clockwise rotation. In Taoism, the governor vessel and the conception vessel is related
to the He Tu. It is represented by the sagittal plane. The rotation of Qi (Prana) follows the axis of the
microcosmic circulation (locus) and the energy rotations are denoted as shown in diagram.
In Luo Shu (Mao You circulation), the Qi rotations are orthogonal to the locus of the energy flow. The Qi
points can be represented by crescent shapes (cross sections of the cones).(Fig 8,9,10)
From Fig 10, it is evident that the spine has a concave and also a convex structure. Normal Qi cannot
penetrate the bone of the spine. Hence, in He Tu (sagittal plane), the fifteen energy points (cone shape) can
be detected. However, in the frontal plane, protrude part of the spine block the detection of the energy points
and so only five can be revealed.
Is this the magic of life?
Ancient He Tu
Fig 7
Qi Rotation
Fig 8
Spiral Rotation of Qi
Fig 9
Ancient He Tu and Ancient Luo Shu, and Autonomic System
Fig 10
Dual Cultivation (Qi or Prana) in Ancient World East and West

Shuang Yan Guan Zhu
Aesculapius The Roman god of Healing
Aesculapius in Roman mythology (equivalent to the Greek Asclepius) was the father of medicine.
Asclepius, in Greek mythology, was the god of medicine.
He lived during the 11th century BC in Greece. Like many such ancient heroic figures he was later
deified to become a god of healing. Such deification is much like the canonization of saints in the Catholic
Church. In the fifth century BC Sophocles built a shrine to Aesculapius in Athens. In the following years
many other shrines were built, and over 300 such centres of healing still existed throughout Greece and the
Roman Empire in the second century AD. These shrines were dedicated to healing, principally using dreams
and the incubation of dreams. One of the most beautiful of surviving shrines to Aesculapius is at Epidaurus.
The cult of Asclepius was centered in Epidaurus, but it was popular throughout the Greco-Roman
world. The sanctuaries of Asclepius functioned as health resorts, where therapeutic regimens such as
exercise and diets were prescribed. The afflicted people slept within a temple or sacred enclosure in the
hope that the god would come to them in dreams and prescribe cures for their illnesses. Bulfinch, Thomas.
Bulfinchs Mythology: The Age of Fable, The Age of Chivalry, Legends of Charlemagne. New York: Random
House, 1934, quoted from Microsoft Encarta.
Women were not allowed to give birth within the ground of the temple. But Aesculapius accepted
various gynecological and obstetric challenges especially infertility. Many barren women reported that they
become pregnant after visiting the temples. Is this related to Qi or Prana?
The Art of Prolonging Life

By Christopher Willima Hufeland
A singular method of prolonging life, ascribed also to the earliest ages, was the Gerocomic; or the
custom of inspiring new strength and vigor into a body enfeebled under a load of years, by exposing it to the
effluvia of fresh and blooming youth. A well-known instance of this practice may be found in the history of
King David; and we learn from several passages in the writing s of the ancient physicians, that it was
formerly much used, and considered of great efficacy in relieving the infirmities of age. Even in modern times
this prescription has been followed with advantage. The great Boerhaave caused an old burgomaster of
Amsterdam to sleep between two young persons; and he assures us that the old man acquired by this
means a visible increase of vigor and activity. When one, indeed, reflects what change may be produced on
diseased limbs by the vital evaporation of animals newly killed, and what may be the consequence of
applying living animals to parts affected with pain, this method will appear not to be altogether despicable.
It is highly probable that the great value which the Greeks and the Romans set upon inspiring pure
sound breath may have been founded on these ideas; and the following ancient inscription, discovered at
Rome in the last century, seems to allude to this subject:
Esculapio et Sanitati.
L. Clodius Hermippus,
Qui vixit annos cxv. Dies v.
Puellarum anhelitu.
Quod etiam post mortem ejus
Non parum mirantur physici,
Jam posteri, sic vitam ducite.
To Esculapius and Health
Dedicated
By L. Clodius Hermippus,
Who lived cxv years v days
By the breath of young maids.
Whether this inscription be authentic or not, it gave occasion, in the beginning of the present century,
to a work in which one Dr. Cohausen endeavors, with much learning, to prove that Hermippus was the
master of a training school, or teacher of female children, at Rome, who, by living continually amidst a circle
of young maids, had been enabled to prolong his life to so great an age. He advises people, therefore, with
much benevolence, to expose themselves, every evening and morning, to breath of young innocent
maidens; and asserts, that they will thereby contribute, in an incredible degree, to the strengthening and
preserving the vital power; as, according to the saying of the adepts, the first matter is contained purest in
the breath of innocence. Is this related to Qi or Prana?
King David Holy Bible

1 Kings 1:1-4 (King James Version)
1Kings 1
Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat.
Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let
her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get
heat.
So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a
Shunammite, and brought her to the king.
not.
And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her
The above, is it the manifestation of Qi or Prana?
A History of Ideas about the Prolongation of Life

By Gerald J. Gruman
The two aspects of his work in which Bacon was least original were his theory of the cause of aging
and his program of hygiene. He began his book on the preservation of youth with an excellent summary of
Avicennas explanation of senescence. The cause of old age is the loss of innate heat, which, in turn, is
due to the decay of innate moisture and the accumulation of abnormal moisture. This innate moisture is a
more ethereal and spiritual principle than any ordinary moisture; it is, in fact, a vitalist concept akin to the
essence of Taoist biology.
One of the most highly esteemed, and certainly the most unusual, of Bacons remedies was the
breath of a young virgin, an item which was believed to meet the criteria of therapy based on analogy; for a
youth would have a great store of the vital principle, some of which could be imparted to others in the
immediate vicinity. Just as disease was known to be contagious, so also health was believed to be capable
of transmission to others through the air or by physical contact.the infirmity of a man passeth into man;
and so doth health because of likeness. The Franciscan scholar discussed this topic in the most
circumspect terms, using all sorts of veiled language and warning of the danger of misinterpretation by
incontinent persons. Actually, the inspiration for the idea came directly from the Old Testament (I Kings 1:14), in which it is related how the aged King David was warmed by lying abed with a beautiful maiden, with
whom, it is stated, he did not have sexual intercourse. The idea was still extant in the seventeenth and
eighteenth centuries; it was recommended covertly by Sydenham and Boerhaave and popularized by a halfserious, half-jesting work by Cohausen entitled Hermippus redivivus, in honor of Hermippus, a Roman
alleged to have prolonged his life in this way.
Citation from Chinese Ancient Texts

Fu Po Zi said Medication is the foundation of long life. If one can practice Qi concomitantly, the result will
be expedited rapidly. Though the intake of three thousand herbs or three different kind of meat, without the
knowledge of the sex of Tao, ones effort is still wasted.
Yi Xin Fang Citing from Zhi Li, Peng the Methuselah said to preserve spirit and intake of multiple
herbal medicine, one can achieve longevity.
Sun Si Maio said Peng, the Methuselah said Human cures human. It is the upmost truth..If human over
forty, it is important to take herbal supplement.
The Heart Spears

By Mimi Guarneri M.D. 2006
Quantum theory suggests that there is something nonlocal that connects matter across space and
time, a belief explored by the author and health educator Dr. Larry Dossey.
Dossey identifies three periods: Era I, mechanical medicine, began around the 1860s and still
dominates our system. The central belief of this period is that since both illness and health are completely
physical in nature, and this era of medicine locates the mind or consciousness within the brain.
Era II, the period following World War II, we now call mind-body medicine that stress and emotions
could measurably influence health and disease.
The more recent Era III, This era is characterized by nonlocal mind mind spread infinitely
throughout space and time, unconfined to the brain and body, eternal and immortal.
Can the above be explained by Qi or Prana?
Many quotations can be found elsewhere:
(i)
Qi or Prana can travel through space
(ii) Kundalini Yoga by Swami Sivananda distant healing: you can transmit Prana through
space..The Prana travels unseen like the wireless (radio) waves and flashes like lighting
across space.
(iii) Roger Jahnke in the Healing Promise of Qihe said that: The ancient masters
determined long ago that beneficial influences can be transmitted over great distances.
Quantum Salt
Physicists used to think that distinctive quantum phenomena would operate only at the level of
individual particles; great big clusters of particles would behave classically. Recent experiments show
otherwise. For example, the atoms in a salt crystal typically point every which way (below left) and line up
when physicists apply a magnetic field. They line up faster than they would if only classical physics operated
(below center). Evidently the quantum phenomenon of entanglement the spooky action that coordinates
the properties of far-flung particles is helping bring them into line (below right). The role of entanglement is
revealed by a measure of the crystals magnetic properties (graph).
How Salt Defies Classical Expectations
Living in a quantum world Ylatko Vedral

Scientific American June 2011
Dual Cultivation
Southern sect Taoism advocates dual cultivation. Dual cultivation requires preparation. These
include caldron, cooking utensil, sword and musical instruments. It also needs other equipments and drug
manufacturing area. It further requires match maker and companion. One can start to practice Tao only after
the above.
From the beginning to the end, the practice of Tao needs both dragon and tiger. It also needs both
the fire and the pharmacological ingredients.
Older practitioners are normally without Qi. Their lead and mercury are exhausted or dried up. Their
Qi are withered. Only through dual cultivation, the results can be quickly realized. Even one closes to 100
years old, he still can practice dual cultivation.
Dual cultivation needs Yin and Yang fire. It needs the addition of vitality and cross energy exchange
or grafting. All these depend on opposite partner. This is different from the Northern sect of Taoism. The
Northern sect relies on oneself. Pure Southern sect depends on dual cultivation. Though it needs the help of
opposite sex, it does not require sexual copulation; it is a dual cultivation but without indulgence or sinful
acts.
The Eastern sect of Taoism also relies on dual cultivation. It also involves the elixir of dragon and
tiger. It is also a form of dual cultivation.
The aim of Southern sect stems from the book of Changes (Yi Jing): One Yin and One Yang are
called Tao. Hence, the solitary Yin cannot produce, and the lonely Yang cannot extend. This is the truth of
nature.
Tsan Tung Chi said Be a thing Yin ( negative, female) or Yang (positive, male). It will get into trouble
whenever it goes contrary to the heaven. Why is it that sometimes a fat fowl hatches out only an imperfect
chick?
The principle of dual cultivation is clearly presented also by Tsan Tung Chi. It is easy to get results
when the starting materials and the desire products are of the same kind. Otherwise, it is very difficult.
The above explains the importance of dual cultivation. Old age deteriorates the body and vitality is
lost. In order to rejuvenate, one takes the Yang from Kang () to replace the Yin from Li (). That is the
forming of Qian () and the full Yang is achieved.
Dual Cultivation is a pious practice. The Qi copulation is without physical or sexual contact. The male
does not remove any clothing and the female does not need to untie any belt or robe. Dual cultivation is Qi
through space. It is a donor or a receiver concept. It is a phenomena of resonance and exchange. Male and
female sit opposite to each other. There is a communication of emotion and love between each other. There
is also an union of Qi and spiritual exchange between both.
The emotional and spiritual union leads to the union of Qi. The union of true Yin (Qi) and attraction of
the opposite (Qi). That is Yin repels Yin, and Yang repels Yang. But yin attracts Yang or Yang attracts Yin.
This leads to the copulation of the two Qi (Yin and Yang) and results in the union of both Yin and Yang spirit.
However, it needs profound practice in order to experience this effect.
It is evident that both Eastern sect and Western sect are based on dual cultivation. The Western sect
is more complicated than Eastern sect. They and Qing Cheng sect have their roots from the southern sect.
The only differences are their methods or steps.
Qing Cheng section also emphasizes on dual cultivation. This method also precludes sexual contact.
This section emphasizes on the supreme method that male does not disrobe and female does not untie
her dressandSpiritual copulation over a thousand miles and communion of heart over ten thousand
miles
Two Pathways for Dual Cultivation
There are two major pathways for dual cultivation:

1.
Intrinsic pathway this pathway needs one of the partner to have strong Qi or Prana e.g. a young
maiden. Her energy is strong. Her Qi or Prana can transmit to her partner through the phenomena of
resonance or induction.
2.
Extrinsic pathway This pathway needs one of the partner who has achieved macrocosmic circulation.
The adept has strong Qi or Prana and his (or her) strong Qi or Prana can guide the weak Qi (individual)
through the microcosmic circulation.
Conclusion
With the above discussion, Qi or Prana apparently processes Bio-Electro magnetic property. It is
independent whether the substance is organic or inorganic. As long as it possesses the electro-magnetic
(field) property, this field will interact with the human body. For example, crystals, trees and animals are able
to affect the Qi or Prana of different individuals. Response to Qi or Prana differently, some people can react
to Qi or Prana fast and strong. Others react to Qi slowly and weak. Some can never feel the Qi.
Now it is apparent that Qi can pass from person to personal. People with abundance in Qi can
transmit the Qi to the feeble person either by direct or indirect ways. It can also transmit by intrinsic or
extrinsic ways. Lastly it can pass on through the phenomena of resonance.
The Qi which is induced by the same gender is weak. The Qi which is induced by the opposite
gender is strong. It is also noted that Qi can transmit through telephone lines or through spaces. The Qi
which is transmitted through telephone is direct and normally stronger. Those (Qi) through spaces
(resonance) is generally weaker.
In conclusion, Qi can definitely pass from one medium to the next. This can be through the
phenomena of induction resonance or absorption. This is the miracle of Qi or Prana.
Yin Yang, Five Elements, Eight Diagrams and Modern Science

Shuang Yan Guan Zhu
The Chinese Theory of Yin and Yang and Five Elements, is not only the law of nature, but also the
fundamentals of matters. Whereas the philosophical concept of He Tu ( Dragon Horse) and Luo Shu
(Tortoise) and Eight Diagrams are related to human body. They also affect one's daily life.
The Chinese symbols of Tai Chi, Duality, Trinity, Four Images and Five Elements have their similarity with
the modern molecular orbitals (S, P and D), e.g. S equivalent to Tai Chi, P orbital with two lobes (positive
and negative) similar to Duality and there are 3 orbitals (P) related to Chinese Trinity, the D orbital has four
lobes similar to Chinese Four Images, and there are 5 D-orbitals similar to Chinese Five Elements.
Interesting to note, if two Four-Images super-imposed at 90 degree, this will become Eight Trigram. (Figure
1)
Tao Te Jin said, "Tao gives rise to one; one gives rise to two; two gives rise to three; Three gives rise to
multitude of things. All things bear Yin and Yang; These two mingled in balance and create Harmony."
Tao gives birth to one. That is Tai Chi. One gives birth to two. Two is Duality, for example, the duality of
light. Light is wave and light also is particles. Two gives life to three. In modern sense, a molecule comprises
of three components neutron, proton (+) and electron (-). Smaller than the molecule is the proton. Three
quarks make up a proton. There are six groups of quarks, and each group has three identical quarks.
The above is almost similar to the triplet bars and the six bars in I-Ching. It is interesting to note that
leptons are also three in numbers. Leptons also have left or right spins. Are they related to Tai Chi's right,
and left rotation?
Three gives rise to all. This is equivalent to triplet code structure in amino acid synthesis. Three nucleic
acids make up one amino acid. Amino acids are essential for all living things. 64 is a magic number. IChing is based on number 64 and there are sixty four combinations using triplet code for amino acid
synthesis is this coincidence or the real law of nature? (Figure 2)
Note living things have Yin and Yang. There are biomagnetic fields act between them.
What is the meaning of 8? 8 is also a number of nature. For chemical periodicity, 8 electrons constitute an
inert shell, e.g. helium, neon, argon, krypton, xenon and etc. It is also interesting to note that human body
needs eight essential amino acids and eight essential sugars. So the number 8 has close relationship with
human body. 8 x 8 is 64, and it is the 64 numbers in I-Ching or in the triplet DNA codon system.
8 different numbers are related to He Tu and Luo Shu. The frontal plane is related to "later Heaven" trigram
(Luo Shu). The sagittal plane is related to "earlier Heaven" trigram (He Tu). The transverse plans are related
to chakras. Different planes are related to different phenomena either the body itself or the environment
around the body.
1. The frontal plane (later Heaven trigram) is related to human biomagnetic and bioelectric energy. It is
affected by the outside environment of the body. This gives rise to the basis of geomancy. The bio-fields
carry messages, which give basis to fortune telling. The bio-fields themselves can also affect one's health.
2. The sagittal plane (earlier Heaven trigram) is related to the vessel of governor and the vessel of
conception. It is related to the spine. This plane creates a strong biomagnetic force. This force (signal) can
affect one's health (disease curing) or signals for fortune telling. This plane can communicate with nature,
hence can be affected by time and space. The Chinese Eight Figure has its basis from this.
3. The transverse plane includes the chakras and the Dan Tien (Tao). It can communicate with the nature.
It can generate boundless bio-energy. This energy can cure diseases. It can prolong life span, the
practitioner can achieve five fold super-normal power. (Figure 3)
The above is only a brief synopsis. It needs more research to prove its validity.
Diaomu (Ancestor Money) The King of All Coins
Shuang Yan Guan Zhu
Introduction
Diaomu was also called ancestor money. It was made of copper, lead, ivory, wood and stone etc. Diaomu
in Qing Dynasty was mainly made of copper, and many still exist today, money made of ivory included
xianfeng and guangxu money, while that carved from lead included guangxu Diaomu. Recently in China,
lead dayuan guobao diaomu sample money was discovered (Yang Chengqi, China money, 1983, the first
issue) (Fig.1). Besides, there were jiajing tongbao equivalent to ten palace coins of Ming Dynasty (Zhang
Xuhua, China Money, 1984, Issue 3)(Fig 2). The dayuan tongbao of Yuan Dynasty mentioned above were
4.6 cm in diameter, and weighted 53.3g. Jiajing tongbao equivalent to ten copper diaomu, was made of
brass, golden in color and refined in craftsmanship. It weighted 23.6g, was 4.5cm in diameter and 0.2cm
thick. It was also said by Mr. Zhang Xuhua that What exists today is just a few, including wanly tongbao
and chongzhen tongbao of Ming Dynasty and Shunzhi diaomu and tin Kangxi diaomu in Qing Dynasty.
And Mr. Yang Chengqi said that There were only a few in wanli, tianqi and chongzhen periods. It is
unknown where they got the information.
Figure 1
Figure 2
Then, Mr. Zhang Xuhua made the following conclusion:there were two kinds of mother money, diaomu and
zhumu. Diaomu was made out of a piece of copper, tin, wood or wax with characters and samples carved in
it by carvers with blades. This is the earliest sample money, commonly called ancestor money or diaomu
money. According to historical recordings, mother money was used to make money since the latter part of
Six Dynasties and the sand-casting technique was quite mature in the beginning year of Tang Dynasty...
Background
Although born in China, I left home in childhood and have been living overseas for fifty years. I have been
collecting money for more than forty years and got to know many friends with the same interests, like Cai
Yangwu, Li Zhenxing, Chen Jimao in Taiwan, Lin Wenhu in Singapore, Ma Dingxiang and Ma Fude in the
Mainland and Daniel Chen in the US. Among those friends, some were very successful in their careers,
some has, unfortunately passed away. It is truly that Beautiful diaomu is still there, but people are not.
During these forty years, collecting delicate ancient money has been difficult still, it was even more to collect
diaomu. I have been waiting for more than a decade in my dreams and wishes. About the year 1980, my
close friend, Daniel Ching collected two diaomu (Qianlong tongbao and daoguang tongbao) and a dozen of
mother money ( that in jiajing, doaguang and xianfeng periods) by coincidence. Mr. Ching gave up what he
treasured at that time and transferred to me two daoguang mother coins and a xianfeng mother coin. This is
the beginning of my collections of diaomu and mother money. It was ten years ago that I collected the first
diaomu. On a rare occasion, Doc. Zen Zelu, an American collector, and I both got several guanxu tongbao.
Ever since then, I achieved more and more in collecting diaomu. At an auction of ancient money (Money
Co.) in Hong Kong in 1984, I got a xianfeng equivalent to ten. In 1990, my close friend Daniel Ching passed
away and he said in his will to auction all of his collections of ancient money, such that quan pals all over the
world could bid for his collections in fairness. In June 1991, all of Mr. Chings collections were shown in Long
Beach Coin Show in the US, people came from every corners of the world and there was a quite
competition. I was happy to get his two diaomu finally. My wishes then years ago came true. Despite this, I
am very sad thinking of my old friend whenever I cast sight on the two diaomu. Isnt it too much has
changed in a decade and the seas have turned into farmland? (Rubbing 1, Photo 1)
(Rubbing 1)
(Photo 1)
This lays the foundation for my collection of diaomu.
The following pieces are also belongs to my collection:
He Tu and Luo Shu

Shuang Yan Guan Zhu
This section gives a new explanation on the mystery of He Tu and Luo Shu. Both are considered to be the
gift from god. The book of changes, fengshui techniques and Eight Trigram are thought to have their origin
from He Tu and Luo Shu.
We use the Cartesian coordinate to represent the three dimensional space. The Luo Shu (Tortoise) can be
represented by the X-Y plane. The He Tu (Dragon Horse) can be presented by X-Z sagittal plane. In yoga,
the seven chakras, and each chakra can be presented by Z-Y cross section plane. All three related to the
human body. (Figure 1)
correlate with certain plexuses in the nervous system. They also correlate with certain parts of the body. He
Tu and Luo Shu also directly relate to the Eight Trigrams of I-Ching. This chapter also points out that the
location of the medium nerve and its related chakra depend on the method used by the practitioner.
The Mystery of He Tu and Luo Shu

The book of changes, "He Tu becomes the picture, and Luo Shu becomes the book, the Saint learns from
them."
Hetu

Two and seven are ruddies
Luoshu
The beginning is nine and the one

Two and four represent the shoulder
Six and eight represent the foot
Five live in the center
According to legend, "He Tu" was first appeared at the time of Fu Xi (prehistoric), at that
time, a legendary animal with a head of a dragon and a body of a horse surfaced from
Yellow River. At its body, they were marks with numerical numbers. It was thought by
some as a miniature stricture of the universe.
The "Luo Shu" traced back to the time of Emperor Yu of the Xia Dynasty (72,000 B.C.).
There was a tortoise with a dragon head swam to the bank of the river. The creature
carried a numerical pattern on its back. Emperor Yu was inspire and methods of preventing
the floods were developed. Some thought also the Luo Shu is a reduced representation of
the earth.
Horse Diagram (He T)u
Taotoise Book Diagram (Luo Shu)
The evolution of the He Tu and Luo Shu were unclear. However, the appearance the two as diagrams
probably first started around the Song Dynasty.
Normally, Chinese ancient classics are full of code words (argot) or metaphor and simile. In Taoism,
especially, words like dragon, tiger, lead and mercury were used to denote certain phenomena appeared
during meditation. If Dragon-Horse Diagram (He Tu) and Tortoise Book Diagram (Luo Shu) represents the
human body, what would be the explanation? We can use the Cartesian coordinate to explain them. The
Tortoise Book Diagram can be explained by the X-Y plane and it is similar to the X-Y frontal plain of the
human body. As for the Dragon Horse Diagram, it can be denoted by the X-Z plane. It corresponds to the XZ sagittal plane of the body. It is not hard to understand how the ancient people used the Horse and the
Tortoise to represent the frontal and the sagittal plane.
In yoga, each of the seven chaka has a definite number, e.g. the sacral chakra (first chakra) only has four
leaves. The chakra can be represented by the Y-Z plane and it is equivalent to the horizontal plane of the
human body.
In Taoism, the practice of Qi can be roughly divided into microcosmic and macrocosmic circulation. The
macrocosmic circulation implies union of body with nature. In order to achieve this union, the governor
vessel and the frontanelle have to be opened to allow the passage of Qi. In Taoism, the real position of the
governor vessel is inside the spinal cord and the spine. This can be also represented by the Dragon Horse
Diagram (He Tu) and can be expresses also by the X-Y plane or the sagittal plane of the body. The Tortoise
Book Diagram can be drawn as the X-Y plane or the frontal plane of the body.
From the above discussion, we feel that the origin of He Tu and Luo Shu are the result of Qi distribution
during the practice of meditation. It is evident from scientific studies or meditation, several forces exist in
nature. Those affect human body the most are the gravitational and electromagnetic forces. The gravitational
force possesses time element whereas the electromagnetic force has a special relationship. In crude way, Qi
is the bio-electromagnetic force. Nature possesses electromagnetic force, and human body similarly has bioelectromagnetic force. Both can directly and indirectly affect each other. Both can merge or repel each other.
Resonance also plays an important role between them. Their interaction is called in the past as "union of
nature and man."
The Amazing Chinese Herbs and Poly-Sugars (Glucans) For Pro-Longevity

Shuang Yan Guan Zhu
The Amazing Sugar
The problems stemmed, in large part, from the extraordinary structural variability of sugars. The four
nucleotides that make up DNA, and the 20 common amino acids that form proteins, link together in linear
fashion like beads on a string always joined by the same chemical connection. In contrast, the roughly 10
(depending on whos counting) simple sugars common in mammalian carbohydrates can join with one
another at many different points and can form intricate branching structures. Morover, two linked units do not
always orient in the same way: sometimes a building block will point up relative to the other unit, and
sometimes it will point down. The four nucleotides in the DNA alphabet can combine to produce 256
different four-unit structures, and the 20 amino acids in proteins can yield about 16,000 four-unit
configurations. But the simplest sugars in the body can theoretically assemble into more than 15 million fourcomponent arrangements. Although not all these combinations occur in nature, the possibilities remain
overwhelming.
1.3/1,6 Glucans
Branched 1.3/1,6 Glucans can assume a helical or spiral structure similar to - helix in DNA or RNA.
Three Representation of D-Glucose
The Molecule Structure of The Beta-1.3/1,6 Glucans
Note: Molecular structure is of utmost importance in the activation of the immune system. Extended side chains
are crucial.
Glucan Sugars
Sugars decorate many proteins and lipids (fats) on the surfaces of cells (below). Cells add the sugars
through enzymatic reactions carried out in compartments called the endoplasmic reticulum and the Golgi
apparatus, and they break down sugared molecules (glycoconjugates) in structures known as lysosomes.
Glucan especially 1,3/1,6 Glucan exhibit the following functions:
Combating cancer
Activation of immune system
Prevention of inflammation
Function of 1,3/1,6 Glucan
FERMENTATION AND GLUCANS
Fermentation has been known for thousands of years. Aerobic fermentation with yeast produces
vinegar, and anaerobic fermentation with yeast produces alcohol. Recently, the wine industry has
become major enterprises. During fermentation, the most important is the type of bacteria, the type of
yeast, the temperature and the pH of the fermentation media.
For centuries throughout the entire world, fermentation processes have been employed to preserve
foods. For a long time, it was not known why pickled of foods are beneficial to the body, such as apple
cider vinegar, pickled mushrooms, fungus, and fermented milk, including products like Kefir and
yogurt. Recently, it has been found that sugars are very important to human health, especially the poly
sugars with molecular units of more than 30,000 per glucan.
It is now well known that the beta-D
glucans, if the molecular units are over 30,000, can greatly improve the immune systems of the human
body. The fermentation processes in these products, especially fruits, vegetables, and mushrooms
involves bacteria and yeast breaking down large units of glucans with molecular size over several
million to 30,000 units. When glucans are around 30,000 units, they form helical shapes which are
similar to DNA and RNA, and they will either block or activate cellular receptors which can boost the
immune system. As a result, the health of the human body improves and even, in some cases, the
beta-D glucans can benefit cancer patients. Hence, the fermentation processes, utilizing the good
bacteria (probiotics), transform larger molecules to smaller molecules for easy absorption, breaking
down larger glucan units to smaller units to improve the bodys immune system by breaking down
minerals, vitamins, enzymes and other nutrients, resulting in better health.
The Miracle of Poly-Sugars Structural

Chemistry, especially organic chemistry, has been fully developed over the last two hundred years. With the
advances of extraction techniques, aqueous versus non-aqueous, to different form of chromatography,
chemists were able to isolates Alkanes, Cycloalkanes, Terpenoids, Alkaloids, Steroids and all kinds of
heterocyclic compounds. The development of Bio-chemistry allowed the Bio-chemist to identify Amino-acids,
Peptides, Proteins, DNA and RNA, and finally genomes. Then molecular Biology, molecular genetics and
molecular medicine added further knowledge to the understanding of life.
However, due to the complexity of molecular structures and the aqueous solubility of poly-sugars (glucans),
their therapeutic properties are not well recognized until the last several decades. Even now, the chemistry
of glucans is still in its infancy. A lot of chemists do not know and a lot yet need to be discovered by them.
Unfortunately, the Chinese herbal medicines are dealing with herbs. Most of these herbs are prepared in
form of aqueous solutions. These aqueous solutions contained active ingredients for variety of ailments.
These active ingredients include water soluble organic compound and glucans. Whereas, we may know the
actions of the simple organic molecules, however, the actions and the mechanisms of action of the glucans,
in large part, are unknown to us. The glucans, are large molecules which can act with receptor sites
reversibly via stereo chemistry.
As discussed above, these types of stereo-stereo interactions can mediate the cells ability to deal with
inflammation, infection, immunity, and even deactivation of cancer cells.
It is due to the multiple functions of glucans that it is reasonable to infer that Glucans play a role in
prolongevity.
Herbs for Pro Longevity
1. Su Ru Jing: Huang Di asked The herb taken all year round

Answer taking asparagus constantly increases longevity. The old becomes young.
2. Lie Xian Zi Yun said The Red Pine Taoist is taking asparagus. The fallen teeth cavities regrow new
tooth, new fine hairs appear in the scalp.
3. Dao Shu Ba Di Jing said If one wishes to stand cold weather, one ground Fu Ling with asparagus to
power. Taking the power daily even in cold weather, one experience sweating and needs minimal
clothings.
4. Shen Xian Shuan Gan Shi said A person in Tai Yuan took asparagus and lived for three hundred
years."
5.
Xiu hen Bi Zhi said The fairy took asparagus, in one hundred days, the complexion changed, and
the weak became strong. In three hundred days, the body lightened and in three years one walked
as if he is flying.
(Note: asparagus means "Ten Man Don" )
Infertility and Qi
Shuang Yan Guan Zhu
Yellow Emperors canon of internal medicine mentions: Qibo answered: For a woman, her kidney energy
becomes prosperous when she is seven, her permanent teeth emerge and her hair will grow long. Her
Taingui appears at the age of fourteen (2 x 7). At this time, her Ren channel begins to put through, and her
Chong channel becomes prosperous and her menstruation begins to appear, and she can be pregnant and
bear a child.
After the age of forty nine (7 x 7), her Ren and Chong channels are both declining, her menstruation
severs as her Taingui being exhausted. Her physique turns old and feeble, and by then, she can no more
conceive.
From above, it is apparent when the Ren channel (conception vessel) is blocked, a woman will not be able
to get pregnant.
From our clinical experience, a lot of infertile females not only have blockage of their Ren channel
(Conception vessel) but also have partial blockage of their Du channel (Governing vessel). We can use Qi to
deblock their Ren and Du channels (superficial layer, figure 1). After the blockage is removed, the infertile
females will greatly increase their ability to conceive. This method (using Qi) is quick and without suffering or
harmful effects to the female recipients.
Cases which are either successful or failure are listed below:
A Japanese female, age 40, after the blockage of Ren (Du) channel was removed, gave birth to a
female baby.
Female (Beijing), age around 30, married over three years and unable to conceive. After remove of
blockage by phone, gave birth to a healthy baby girl.
Female, 36 years old, unable to get pregnant over 10 years and attempt both by medication and by
IVF but both failed. With Qi to deblock the Ren (Du) channels, gave birth to a baby girl.
Female, age 36, only has one ovary. Unintentionally, the Ren (Du) channel became patent (Qi
induced), gave birth to a twin (boy and girl).
Female, age 35, gave birth to one girl (5 years old), since then she was unable to conceive due
to blockage of Ren (Du) channels. After Qi induction, she is now 6 month pregnant with twins (boy
and girl by ultrasound).
Female, age 30, employee of a Chinese herbal store. She gave birth to one boy (now age 3) after Qi
removal of Ren (Du) Channels blockage.
Female, age 28, hair stylist, spontaneous abortions (first trimester) many times. After removal of
blockage of Ren (Du) channels by Qi, she is now 6 months into pregnancy.
Female, 30 years old, law firm assistant, after Qi removal of Ren (Du) blockage, still not able to
conceive. Hysterosalingogram showed blockage of both fallopian tubes.
Several young Caucasian females, not able to conceive due to Du (Ren) channel blockages. With Qi
to remove blockages, all of them got pregnant.
Female, 23 years old, housewife, not able to conceive after marriage over one year. With Qi to
remove blockage of Ren (Du) channels, she got pregnant in two weeks and delivered a healthy baby
boy.
A Hong King movie star couple came by Los Angeles three years ago. Both were able to get their
Ren (Du) channel patent. Recently, news report that they will become parents soon.
Several over forty years old female cannot get pregnancy even after their Ren (Du) channels
blockage were removed by Qi.
In conclusion, the success rate of pregnancy is over 60 70% after the infertile females blockages ( Ren
and Du channels) are removed by Qi. However, the infertile female needs to have regular periods and patent
fallopian tubes.
Our success is only based on our clinical experiences and observations. Today, there is no direct scientific
proof for the existence of Qi. This is analogous to the origin and the structure of the universe. Scientists are
still searching for the truth. Are there difference between our results and the results of the scientists?
Lastly, our method brings happiness to many families. Is it wrong to do it? The Daoist and the Buddhist
methods are boundless! Let fate bring good karma to those needy ones.
Kusanagi-no-Tsurugi
Shuang Yan Guan Zhu

Kusanagi-no-Tsurugi is a legendary Japanese sword as important to Japans history as
Excalibur is to Britain.

84
Immortality, Human Cloning and Primordial Germ Cell in Ancient Orient

Shuang Yan Guan Zhu -
In the article by Dr. Gautam Chatterjee Was Human Cloning Know to Vedic Sages?, he said that:
Indian mythology has many examples where certain persons could not only create replica, but also ..
He also quoted Dr. Satkari Mukhopadhayaya, an expert Indologist, said that: there is no scientific proof
available whether those ancient people had any knowledge of Cloning or not. But we get some idea that
replicas were created which has many reference and much of it is related to illusions or Maya.
Through all ages, in the orient, people of all classes are looking for eternal life. It is no exception for the
Chinese. Over two thousand years ago, the Taoist already discovered and developed complex meditative
techniques that immortal fetus could be generated. In modern sense, this phenomena can be interpreted as
self-cloning. (Ref. Fig 1-3)
Figure 1
Baby sitting at the Buddhists head
(Modern) Orange County, California
Figure 2
Zi Tan Luo Han with figure in abdomen (Modern)
Figure 3
Ancient Mayan green stone figure with
Head figure in abdomen
There are three major pathways for formation of the immortal fetus two for men and one for women. The
two for men include either solo-cultivation or dual-cultivation. All three methods involve the spine. The
blockage of vitality (Qi) in the spine are opened by a series of meditative procedures, resulting in completing
the micro-and macro-cosmic circulation. Then, it is followed by voidness meditation (Dhyana).
The voidness meditation comprises of four stages of serenity. The sequence of which is:
Thoughtlessness
Breathlessness
Pulselessness
Extinction of worldly existence
Finally, the primordial germ cells (immortal embryo) are induced. After ten months of highly
regulated meditative practices, the immortal fetus is mature. As time goes on, the egress can be expelled
from the fontanel. Ultimately, countless transformation bodies (clones) will be appearing in space.
The basic alchemy of golden elixir (immortal fetus) comprises of Jin ( essence), Qi () and Shen (
spirit). The first step in alchemy is the transformation of all essence into Qi. Then, the merge of Qi (Yin) and
Spirit (Yang) into unity (Golden Elixir). It is unclear at this moment whether this unity directly involves into
immortal embryo or it merely acts as an initiating or a triggering factor. Let more intelligent ones to answer
this question. (Ref Fig 4-6)
Figure 4
The Immortal Foetus
Figure 5
The Egress
Figure 6
Countless Transformation Bodies Appearing in Space
All three pathways start with the practice of Qi and achieve the Quasi micro cosmic circulation (Fig 7). In
solo-cultivation, the next two steps comprise of external Panacea and internal Panacea. It is said that
external Panacea promotes health and longevity, whereas the internal Panacea is prerequisite for immortal
fetus formation. The practice of external Panacea consist of two steps (Diagram I a,b). First the merge of
Kan and Li to form Qian and Kun. Second the merges of Qian and Kun to achieve singularity. In other words,
first the conversion of essence to Qi. Second the mergers of Qi and Spirit into Golden Elixir. At this stage,
the elixir return to the abdomen through macro-cosmic circulation to unite with the internal Panacea
(Diagram II) to form the immortal seed (embryo).
It is worth to note that certain phenomena need to occur prior to the last macro-cosmic circulation. This
includes the appearance of sun light three times during meditation and the atrophy of the male reproductive
organ.
In dual cultivation, external elixirs are needed. Both the Jade Elixir and Golden Elixir are obtained and
transmitted from outside of the practitioners body.
In woman, the method is simpler. It is said that man is negative inside and woman is positive inside the
body. In order to practice Golden Elixir, the women need to practice the elimination of menstrual period. It is
because the period is a hindrance to prolong meditation (table I), or for rejuvenation (?) .
Steps in Immortal Fetus Formation
Nomenclature
Solo
Panacea from same
source
Dual
Elixirs obtain from
Partner
Female
Solo
First Water wheel

(Goat Carriage)
Building Foundation
Building Foundation
Building Foundation
Quasi-Micro Cosmic
Circulation
Second Water Wheel
(Deer Carriage)
Micro-Cosmic circulation
Generation of Qi Bio- Generation of Qi Bio- Generation of Qi

magnetic Energy
magnetic Energy
Bio-magnetic Energy
External Panacea
Jade Elixir
Intentional Cessation
of Menstrual Period
(at the thorax region)
Third Water Wheel

(Ox carriage)
Macro-Cosmic circulation
Internal Panacea
Golden Elixir
Mixed Micro-andMacro-Cosmic
Circulation
White Cow Carriage
Immortal Seed
(Embryo)
Immortal Seed
(Embryo)
Immortal Seed
(Embryo)
Table I
In conclusion, Buddhism with meditation can create negative spirit whereas with Taoist Golden Elixir,
Positive spirit (Immortal Fetus) is created. Negative spirit is invisible to men whereas positive spirit is visible
to human eyes. Both practices can produce five supernormal power, such as clairvoyance, clairaudience,
knowledge of past lives, understanding of other minds and others. Since cell divisions have a finite number, it
is clear that living organisms have a finite life span. So life cannot be eternal. However, from the above
discussion, that life can extend to a much longer time through self cloning. It seems possible at this time that
this type of cloning can produce immortal fetus. However whether these type of immortal fetus has similar
appearance and thought is unknown.
Luo Shu Origins - part 1 (static)

The ancient Luo Shu, central to many modern interpretations of Feng Shui, is a
development of Early Heaven (not Later Heaven as is usually taught).
When I was recently consulted on the contents of a proposed new book
about Feng Shui, I made up my mind that it was high time for me to
tackle the problem of the Luo Shu magic square.
Luo Shu literally means "the design from the River Lo" and was inspired
by markings on the shell of a tortoise that crawled out of the Lo.

Witnessed by Yu (a hydraulic engineer and founder of the Xia dynasty)
around 2205 BCE, this design has become a foundation stone of many
aspects of Chinese tradition, particularly Feng Shui (most notably of the
Compass School). Also, its curious connection with Classical
Mediterranean culture is summarised on my Luo Shu page.
I am always inclined to search for the meaning behind mysteries and,
once again, my efforts were rewarded with a new understanding and
appreciation of the sages that first perceived the symbol.
Anyone who has studied the gua will be familiar with the binary
interpretation of the lines (yin lines = 0, yang lines = 1), which provides
the key to understanding much of the Early Heaven symbolism. I have
provided an introduction to the gua's binary code elsewhere. The
complex, angular glyph below is drawn by connecting the gua in the
numerical sequence from the bottom upwards (that is, in this circular
arrangement, from the inside outwards).
Armed with this image, we can see a resemblance to the Luo Shu glyph
below. Again, this glyph is created simply by drawing a line from one
number to the next.
And when we make a level playing field by slightly moving the Luo Shu
numbers to form a circle (without rearranging their order), the similarity
becomes even more apparent.
In fact, the ba gua glyph precisely maps onto the Luo Shu glyph when
we perform two transformations: a flip around the vertical line of
symmetry, and a rotation of 45 degrees anticlockwise.
If that was all there was to it, we might speculate about the significance
of a flip and rotation and, frustratingly, reach no clear conclusions
perhaps. We might even feel inclined to dismiss the whole exercise as an
idle curiosity. But there is more.
When we consider the direction in which the lines are physically drawn,
we find the answer to a riddle that baffled me for years: with eight
possible versions of the 3x3 magic square, how did the ancient sages
select the one destined to become the famous Luo Shu?
We can consider this apparently lost secret, and find the dynamic key
that melds the Early Heaven Ba Gua with the Luo Shu, in Luo Shu
Origins - Part 2.
Luo Shu Origins - part 2 (dynamic)

How the Luo Shu could have been very different, and why it isn't.
(This page continues from Luo Shu Origins - part 1.)
Every decent book on Feng Shui has a picture of the Luo Shu, but none
that I have seen even mention that there are actually eight possible
solutions to this magic square. Why, I asked myself, did the ancient
sages choose this particular version to be handed down to posterity, and
not one of the others?
When this mathematical puzzle was first dreamed up (see Luo Shu for
details) it would have been immediately apparent that there was a
correlation between it and the ancient Chinese field / settlement system
of land division known as Jing (which is also a 3 x 3 square). This must
have excited considerable interest among the anceint sages, and would
have been enough to guarantee sustained investigation into its symbolic
and allegorical ramifications.
The eight versions of this magic square can be compared at the One of
Eight page. There, you can see at a glance that all eight versions
produce a glyph that some simple transformations can map onto the Ba
Gua glyph. So the shape of the glyph does explain why the Luo Shu
version was favoured.
The solution is simply the direction of the lines.
By adding some arrowheads to the lines (to show the numerical
sequence) we can readily see why the Luo Shu was honoured and the
rest were forgotten. Start tracing the line at the black "flights" of the
arrow, at the bottom.
Only the Luo Shu version combines two crucial features.

1) the lowest number, where the glyph begins, is at the bottom; and the
highest number is at the top (these two extremes are linked here by the
vertical red line that completes the glyph)
2) the centre of the glyph is crossed by a line that passes diagonally
from top left to bottom right (shown here in green).
The top, bottom, and centre are the three levels of existence that are so
fundamental to all Chinese philosophy: they are heaven, earth, and
ourselves; they are the three layers of the Gua.
None of the other seven variants of the magic square match the Early
Heaven Ba Gua's glyph in defining those three vital points.
The cross in the middle of each of these mystical glyphs is like the X that
marks the spot on a treasure map: it shows the location of the throne of
wisdom and, if you will, the abode of soul. Perhaps these traditionally
sacred images might also reveal the route by which we may approach
and explore these mysteries.
Incidentally, because the Later Heaven Ba Gua lacks any innate
symmetry in its binary sequence, it does not map convincingly onto any
of the eight magic squares.
Now that we have established the link between the Early Heaven Ba Gua
and the Luo Shu, we may stand back for a moment and re-address the
question: which came first?
I think the answer if fairly clear. The Early Heaven Ba Gua is based on
observations of nature that are fundamental and simple (for an example
see the lunar mysteries). The Luo Shu, on the other hand, is a
mathematical puzzle that is artificial, sophisticated and refined. It seems
entirely reasonable to suppose that the Luo Shu appeared as I have
suggested, in emulation of its forbear, the Early Heaven Ba Gua.
The East-West-System
Each house has four positive and four negative areas (Trigrams). By the aid of the compass
directions and the situation of the house, the entrance, the facing within the environment we
can ascertain the trigram type of the house.
Each one of us human beings also is assigned to one of the 8 trigrams. The East-West system
helps us to define the optimum area of each one of the family members in a house. So we can
live in harmony, healthy and wealthy.
If we put together the layer of the house trigram and the layers of the family members then we
can see which areas of the house are in harmony with the respective family member. So we
just change the rooms according to the compass feng shui if possible.
Do we have an existing house, we ascertain the house type and optimize the possibilities to
assign the proper rooms for the family. If we build a new house then we can build the very
proper house for that family. Even then it is not possible to build a 100% Feng Shui house over
all the layers which are available but we can optimize them.
Additionnally, as each human being is individually we also can tell you your good, better or
best directions to sleep, to work, to sit, etc. There are 24 directions available for each of us, but
only 50% are good directions. If we sleep in a wrong or bad direction we don't have a good
receipt of our intuition. So we cannot regenerate our body over night properly. It is comparable
with a televisin device. Is the antenna directed to the wrong side, we cannot see a proper
picture. Is the antenna directed exact to the sender position, then the picture is fine and clear.
The Flow of the Chi

What means Chi-flow?
The normal human being of the 3rd dimension needs air and water to survive. Without air we
just survive some seconds. Without water some days and without food some month.
Chi is invisible like air and necessary like air and is a combination from oxygen (Yang) and
universal energy (Yin). Normally we have six senses. One of them is "smelling". With our nose
we check the quality of air and react. For the Chi we just have the 7th sense, the intuition.
Some people feel more or less. Some people feel whether they are at any moment at their
sweet spot or not. Some few feel the bad energy frequencies on some places and know when
they have to leave from there.
In our house the Chi comes from there in, where we also come in. At the door which is most
used. If we would come through the window in then the Chi would come in through the window,
too, like a wind as created by trains, trucks and cars. The Chi saves information and is
indolent. It likes to flow according to habits. Is the corridor straight and narrow, the Chi flows
fast. Is the place behind the door wide, the Chi flows slow, as the water flows in wide and
narrow rivers. The faster the Chi flows the worse. Therefore big and wide entrance halls at
hotels are very prosperous. Is there a window opposite the door, so the Chi leaves immediately
the house and the house has less Chi. So we need a lot of good Chi everywhere.
Where do you think the good ideas are coming from? Do they come from your brain or from
your mind? First you need basic knowledge from the brain, which you have studied. Then you
always need good ideas to solve all your daily problems at your work. If your working area has
less Chi, then your environment is not powerful and no good ideas are coming to you. Is there
much good Chi, then the problems are solved fast and efficient. Otherwise you go home, relax
and before you sleep maybe the problems of your work come to your mind and also the good
Idea. This happens when your sleeping room has the better Chi environment. Next morning in
the office you will solve the problems and it works, but too late for the company. They have lost
1 man-day. If 100 workers lose one day each according to the bad Chi the company loses 100
man-days and suddenly the business success comes down, the company will be sold or goes
bankrupt although you are sitting in a new, modern building with many glass around.
With the aid of the principles of Feng Shui, we can redirect the Chi and with cures or remedies
we change the environment positively. So we live more harmonious, are more healthy and our
business is more successful. Never there is a 100% Feng Shui house in the world and you
also don't need to leave your home, but all can be changed and improved, all is possible.
Our Feng Shui consultants come to you, or do a consultation also from the distance to bring
you harmony, health and wealth. If you plan to build a new house, come to us before the plan
is definitively. We help you and your architect to build the proper house for you.
The Eight Life Situations

Each house/flat and even each room has symbolically 9 different "life situation
corner's" . Each corner is described as follows:
The Carreer
The Know How or Wisdom
The Family
The Wealth, Good Luck and Boon
The Fame
The Partnership
The Children
The Mentor
and in the middle the Taj Chi or Health
These corners are dependent on the door of the house/ flat/ room. A picture shows
more than 1000 words.
The best is, your house/ flat/ rooms have a square form and the door is in the
middle of the wall. When the door is situated too near to the corner then this corner
is weak or missing. The relation of that symbolic corner also might be your theme.
F.e. your door is at the left side of the room then the wisdom corner is weak and
wisdom migt be your special theme. Also if your house/ flat/ room has a special
form like L then corner(s) may be missing or weak. You will recognize it with the
meaning of the corner.
So children may have problems with learning at school if their know how corner is
weak or missing. A good partnership needs a complete and harmoneous
relationship corner with good energies and good chi. You also can fill up corners
with rubbish - then you will feel it this way. Therefor keep your house clean and
recycle all things not needed for at least two years
Your feng shui consultant will show you the possibilities to strengthen the right
corners and how to remedy a missing corner.
The Flying Stars in Feng Shui

Our human life always has good times and bad times. Our world is dual. There is
always sun and rain in cycles as within the nature. Therefore the flying stars are
called flying because they change their position with the time. As the season in the
garden changes, so our environment changes continuously. Do we build a house or
a business today we can use the knowledge of feng shui and of the flying stars to
position the house in exact one of some good directions, that the energies of the
flying stars are optimized.
This information is included in the knowledge of the flying stars - some kind of
Chinese astrology. As the name says, the stars fly through the 8 baguas of the
house and change our situation.
The flying stars are one of the most complex principles in Feng Shui and are not
easy to interprete. A lot of experience and knowledge is necessary. Not seldom
they were left away from Feng Shui consultants or treated as option.
We have the opinion, the flying stars are very important and belong to a complete
Feng Shui consultation.
When we consult an existing house we tell you in which rooms you put special
colors, forms or material that the energies of the flying stars feng shui optimizes
your health or wealth.
When you build a new house we find out which is the best direction for your house
to optimize it to all levels of the compass feng shui or the flying stars and the
environment. This often needs some time to experiment the best position for the
new house or business.
The 5 Elements
Im
Feng
Shui
the
5
elements
play
a
very
important
role.
The 5 elements have transformation phases which can be handled by 4 important cycles.
the supporting cycle arrows clockwise

Wood feeds fire (fire burns wood)
Fire feeds earth (ash becomes earth)
Earth feeds metal (earth keeps recources)
Metal feeds water (dishes keep water)
Water feeds wood (Plants need water)
This
supporting
cycle
is
also
called
mother-child-cycle.
The mother nourishes the kid while the child weakens or sometimes nerves the mother.
The revers supporting cycle is called reducing cycle.
The control cycle, arrows inside the 5 elements
Wood breaks open the earth (f.e. the big roots)
Earth drys water
Water erases fire
Fire melts metal

Metal cuts wood
The control cycle is also called Cycle of demolition. Always many of the corresponding
element is needed. Little water will not erase fire and a candle will not melt metal.
The reverse control cycle hurts the corresponding element. The saw gets blunt, while cutting
wood.
Apropos, each person gots at his birth all 5 elements with a special combination. The element
which is active at his birthday is called the element of the year. There are also elements of the
month, the day and the hour. With the exact time and place you can calculate the 4 elements
called 4 pillars which decide astrologically the persons destiny.
Another element is called the personnal element of the trigram of Feng Shui. This can also be
calculated prom the day of birth. This element of the trigram is called Kua number.
The School of Forms in Feng Shui

The school of forms refers to the near and far environment of the house. The 4 directions are called by
animals. The 4 animals are the Phoenix, the Turtle, the Tiger and the Dragon. The compass directions
are not applicable here.
In front is the Phoenix. Most Feng Shui consultants refer to "in front" there where is
the main entrance. But this is not always so. Therefore sometimes it is terrible
difficult to find out where is in front of the house and where is the back.
It is very important to define the area "in front" individually and exact to the forms
within the environment. If the wrong decision was made, mostly all further
calculations may be useless. In front may be either:
at the main entrance
at the best and widest view (Ming Tang)
at the most aktive yang area
at the opposite of the only wall without windows
according to the distribution of the rooms
You can imagine an environment like a horseshoe and there where is the open side, there is the
phoenix. All the 3 other sides give good protection to the house. When standing at the front and viewing
in front, an angle of 180 degrees should be visible. No walls, garages or other obstacles should block
the good view.
The turtle symbolizes the good backup in form of a mountain or better a smooth
hill. The turtle is alway opposite of the phoenix. Each house should have a good
backup and be protected from the back. It is no need that a real mountaion is there,
it can also be another house, a wall, some bushes or trees.
The tiger is right if you look out of your front side. It is the yin side or the female
side of the house and stands for the wifes living in the house. In a house with an
optimized tiger side all female persons in the house enjoy good luck (and revers).
The dragon is left. It is the yang part and the male side.
The highest point around the house should be at the back side, the turtle. The next
one is a long dragon and the tiger is the third one in height. The phoenix should not
be blocked by a mountain, a wall or any obstacle and should be grant a wide view
to the whole front area. There are always some exceptional cases, where in front
also some hills may be of advantage. A good feng shui consultant will give you the
best advice. Normally water in the front area is fortunate, but the level of the flying
stars should be observed, too.
Yin and Yang

The earth is a planet of the duality. that means there is nothing absolute. All has two poles, two
directions or two sides. Yin and Yang is one part each of universal contraries and has much to
do with duality. Here some examples...
Yin
earth
night
female
cold
round
soft
winter
inside
mother
below
far
valley
space
minus
sleep
recover
sole
Yang
Yin
Yang
heaven
dark
light
day
moon
sun
male
stillness
activity
warm
black
white
angular
sinuous
straight
hard
wet
dry
summer
heavy
light
outside
quiet
loud
father
water
fire
above
back
in front
narrow
thin
thick
peak
take
give
time
be
become
plus
static
dynamic
awaken
feet
head
work unconscious aware
mind
unbiased
biased
The Yin-Yang-sign is the most important symbol of the Daoism, the doctrine of Lao-Tse (about
604 a.d). The Yin Yang Symbol is also called Taj-Ji. Its shape is a circle which contents two in
one another moving shapes, light and dark. Each one keeps the seed of its contrary designed
by a small spot.
Yin and Yang symbolize the duality on earth. The Yin and Yang principle says that all acts of
coming into view by its polarity. From Yin and Yang came the elements, the trigrams and the
ten thousand things
In the signs of I-ging the long line means Yang and the two short lines mean Yin.
The duality of Yin and Yang describes the principle through which the world will be
sophisticated. Without dark night there were no light day. Before the absolute Yin or emptiness
and the arising or joining else Yang performs a transformation, a process or movement. This
process utters by cycles and the continuous change of Yin and Yang.
Within the changes of day and night or within the seasons you can observe these cycles. Exist
the forces in balance so harmony dominates.
one of the aims in Feng Shui is to create this harmony. It applies by colors, material, forms, it
means all what exists around the human beings need to be brought in a balanced relation. This
is called dynamically balance. A absolute equal distribution of weight would be lack of
movement which means death. A minimal overweight of one aspect will bring movement and
with it life, progress or growth.
Yin and Yang always has to be regarded in relation to each another and not absolutely. The
water of a still sea is regarded as Yin. When stormy weather comes up and the waves move
high and foaming it becomes Yang.
This animation belows shows the

North, South, East and West and the
position of the 5 elements (Metal,
Wood, Water, Fire and Earth) in a Luo
pan.
Elements that are directly opposite
one another are known as Xiang
Chong Xiang Ke, which means there
is a clash.
The Earthly branches (di zhi) ring
refers to the Zodiac Signs, Chinese
Horoscopes, the 24 Stars in the Sky,
mountains, directions or shens.
The following summarises the
clashing earthly branches (di zhi).
Animal
Clash Animal
1) rat (zi)
---horse (wu)
2) cow (chou) --goat (wei)
3) tiger (yin) --monkey (shen)
4) rabbit (mao) --chicken (you)
5) dragon (chen) --- dog (xu)
6) snake (si)
--- pig (hai)
Click here for enlarged picture.

(As the picture is very large, it may take
some time to download, you may also
click here for another Luo pan that
illustrates the directions and the
elements).
The Layers in the Luo Pan

Master Huang has taught us how
to interpret the different layers of
rings in his Luo pan. for the
layout of the Luo pan. He was
also helpful in providing us some
of his notes for references.
--------------------------------------------
- Zodiac Signs and Chinese

Horoscopes Ring (Earthly Branches,
di zhi)
The following lists the different
branches and their corresponding
Time of birth:
Rat (Zi) ----> 11pm - 1am
Cow (chou) > 1am - 3am
Tiger (yin) --> 3am - 5am
Rabbit (mao)>5am - 7am
Dragon (chen)>7am - 9am
Snake (si)---> 9am - 11am
Horse (wu) -> 11am - 1pm
Goat (wei) --> 1pm - 3pm
Monkey (shen)>3pm - 5pm
Chicken (you)->5pm - 7pm
Dog (xu) ----> 7pm - 9pm
Pig (hai) ----->9pm - 11pm
The following lists the different
branches and their corresponding
Zodiac signs:
Rat (Zi) ----> Aquarius
Cow (chou) > Capricorn
Tiger (yin) --> Sagittarius
This animation shows the 9 stars

of the Luo pan.
It is known as in the legend of
yellow river turtle creating the lo
shu diagram. The 9 stars are :
1st star - hungry wolf - trigram
thunder
2nd star - tian yi - heavenly doctor
- trigram mountain
3rd star - - longevity- trigram
heaven
4th star 6 curses or 6 sha - trigram
water
5th star - disaster- trigram earth
6th star- destroyers of armies, end
of life - trigram lake
7th Star - 5 ghosts - trigram fire
8th star - fu wei - trigram wind
-----------------------------------------------------------------------------------------------------------------------------------------------------
Evaluation of Wong Lai Kuan's house

After reading through some feng shui books and attending a few lessons from
Master Huang, we decided to apply our feng shui knowledge learned by evaluating
the feng shui in one of our house. Considering ourselves as feng shui amateurs, we
used a normal western compass to evaluate the feng shui of my house.
The feng shui of a house is dependent on the date of birth (Eight characters) of the
people living in it. As everyone living in the house has a different date of birth, it is
impossible to evaluate the feng shui of a house to satisfy everyone. Therefore the
common practice is to evaluate the feng shui of the house base on the breadwinner
of the family. In this case, We will evaluate my house based on my Father's date of
birth.
After some calculation with my father's eight characters by Master Huang (as we
are not skilled enough to make the calculation), we realized that my father's base
element is Wood. Therefore in order to have good feng shui, the arrangement of the
furniture and coloring has to be beneficial for the Wood base element.
The Wood 'Zhuo' direction (lucky direction) is East, and (unlucky) direction is West.
Basic color of wood is green, and lucky number is 3, 4. Since Fire element is
produced by wood, certain aspects of Feng Shui that is beneficial for Fire also
benefits Wood. Therefore, South is the secondary lucky direction for wood.
Holding a compass, we stood in the middle of the house and identified the East,
South, West and North of the house. My Father's bedroom is situated in the North
of the house. This direction does not have any negative effects on Wood. The East
is where we had placed our Alter. This is beneficial as the lucky direction will
magnify the beneficial effects of the Alter.
The shoe rack is placed at a corner in the West. This is also suitable as shoe racks
symbolises bad luck in feng shui and placing it in the unlucky direction of the house
is suitable.
Next we try to evaluate the kitchen. The fire stove faces the South. It is not very
good to place there as the fire stove will 'burn' away the good effects that the South
can bring to the family. Other than that, the fire stove is situated less than one meter
from the basin. 'Water' from the basin will conflict with the 'Fire' of the stove, as
these two elements do not mix in harmony. This will cause conflicts within the
family.
The toilet bowl faces the West. This will help to 'flush' away the bad luck of the West
that it brings for Wood element. North direction in feng shui represents winter and
cold, our refrigerator door faces the North, and the cold effect that it brings will
promote harmony.
The above evaluations are derived with the assistance of Master Huang. We are not
able to do it individually, as we have not really learned the real feng shui skill of
evaluating a house. As Master Huang says "feng shui is not a thing that you can
learn in a short period of time. It requires long learning." What he has told us is only
the basic stuff as he says it is impossible for us to know so much in a short time.
A brief layout of Lai Kuan's house

References
[1] Lo Pan Compass,
http://www.fengshuiseminars.com/articles/lopan.html
The Enduring Fascination for Sigils
While reorganizing a closet that contained boxes of things I hadnt touched in

years, I came across some of my grandmothers personal effects and found a
trinket box with the above sigil painted underneath, on the bottom of the box. Its
a feng shui talisman of some sort, that much I know.
According to my mother and those who are in the know, its a spell. Their words,
not mine. A blessing spell meant to guard and protect.
The left-most column of text calls upon the guardians of the four cardinal
directions, which in feng shui theory are the Red Phoenix in the South, the Black
Tortoise in the North, the Blue Dragon in the East, and the White Tiger in the West.
The right-most column of text calls upon the spirit guardians of the five relative
directions, or Up, Down, Left, Right, and Center.
The center column is about the founder of the Ba Gua, or eight trigrams, and
calling upon that energetic legacy for protection. I might liken that to praying to
a venerated saint and hoping that the saint will come and bail you out of trouble.
Meanwhile the guardians of the four cardinal directions are about the universal,
collective Qi energy while the guardians of the five relative directions are about the
personal Qi, like a call for summoning up your own inner strength. Then the
characters inscribed in the circles with the little squares at the center are just
various characters for good luck and fortune, like happiness, prosperity, yada yada.
The square within the circle is symbolic of the harmony between heaven and earth.
Its basically a pictorial expression of heaven is on my side. The diamond thing
forming the four points are representative of the four gates ofsomething. Its a
mandala thing.
The chain of lemniscates or infinity symbols reinforce the intensity of power or the
efficacy of the spell. Its the insurance policy. I suppose its like adding a string of
exclamation marks behind a statement to show you really mean what youre
saying!!!!!!!!!!!!!!
Then you have the overall form or structure of the painted sigil, which is meant to
represent a bell or wind chime, which is superstitiously believed to ward off evil
spirits. Allegedly, evil spirits are afraid of the sound of bells, which is a pretty
interesting belief if you consider the cross-cultural employ of bells in religious
services. A less abracadabra way of phrasing it (though no more scientific) is to
say that the sound of bells or wind chimes can scatter malignant energies or bad
Qi.
The discovery of this sigil among my grandmothers personal effects coincides quite
synchronously with recent personal research on sigil crafting. In certain Western
esoteric traditions, a pictorial symbol is rendered from the letters of a sentence
that expresses the sigil creators wish, will, or intent. Some then remove repeating
letters from that sentence, and some will go on to also remove the vowels (theyll
disenvowel the sentence ha.. ha.. sigh, sorry. corny humor. now you know Im a
nerd), but ultimately all will then take the distilled lot of letters and use them to
draw a symbol. That symbol is a sigil, which is meant to help along that wish, will,
or intent into manifestation. Basically, its a spell.
Sigils are like mystical logos. Theyre emblems made to recognize or acknowledge
the identity of something, much like a logo, except what a sigil acknowledges isnt
a company, but rather an intent or wish. Anyone can design a logo and anyone can
craft a sigil, though there will be the erilaz among us, the modern day equivalent
to the Iron Age rune masters.
Ive heard that in the Western esoteric tradition, when a sigil is crafted from a
language with an alphabet, you write out the sentence as an affirmation, knock out
the repeat letters and heck, maybe throw out the vowels too while youre at it
(disenvowel!), and then with the remaining letters, artistically style it into a
symbol, which becomes the sigil. The sigil represents your specific intent, as
expressed by the affirmation, and like a spell, through visualization psychology will
help manifest that intent.
That method may not work so well with a language like Chinese. In Chinese, I use
the Lo Shu square as a grid for drawing the sigil. The sentence is written out just
as it is in the Western esoteric tradition, except for each character, the number of
strokes is determined and take the theosophic reductions of those numbers, i.e.,
keep summing up the digits of the sum until you get a number 1 through 9. Each
character in the sentence therefore corresponds to a number 1 through 9. Then
plot those numbers in the order the corresponding characters appear in the
sentence into the Lo Shu square. A pretty hideous looking sigil is thus formed.
I just made up this so-called Chinese method, by the way. After reading about sigil
crafting in the Western esoteric tradition, I wondered about how I might craft sigils
from sentences written in Chinese and came up with that. As I said, its pretty hard
to craft swanky sigils with that Lo Shu square grid.
Thats probably why the Chinese go with the elaborate red sigil things.
http://sygz2012.blogspot.com/?view=snapshot

QMDJ Level 1

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QMDJ LEVEL 1

Brief History of QMDJ

Lineage and why Yao Chen is different

YIN AND YANG Plate Differentiation

Brief Explanation of 10 000 years Calendar

Building QMDJ Plates

Understanding Earth & Heaven Plate Combination

Explanation of Various Method in real life situation like legal, etc

Meaning of Gates,Stars, Gods within QMDJ Plate

Secret of QMDJ Using Various Structures

Separation of Structures into Good and Bad

Usage of YEAR, MONTH, DAY and TIME PLATE

BaZi essentials in QMDJ

XKDG Date Selection and Integrating with QMDJ

HE TU y LUO SHU. FENG SHUI

nmeros 2 y 7 forman una combinacin celestial de FUEGO y su direccin es el SUR.

Origen del Luo Shu

Y fund la dinasta HSIA y sus descendientes reinaron durante ms de 400 aos.

Shuang Yan Guan Zhu

Yi jing/I Ching divination () has the following description:

Ji Ci Shang Zhuan () says :

Burning of books and burying of scholars () is a phrase that refers to historical

50 Chinese Vowels and Dan Yan

50 Chinese Vowels and Da Yan

Arthur Avalon - The Serpent Power

Conceptual Illustration by Thomas Chan

2. Svadhisthana It has 6 petals. It makes up of 5 sacral nerves and 1 coccygeal nerve.

Yoga - Comparison of Kundalini (Petals)

Comparison Between Chakra Petals in Kundalini Yoga

Versus Chakra Branch in Candali Yoga

I Ching, Candali Yoga, Tones and Body Location

The I-Ching 64 Quo or

The upper of spinal cord

C1 L5 + (T1 - L5) 1/2

Figure 3 shows the Candali chakras and body parts.

Hart Chakra (8)

Cardiac plexus sympathetic nerve supply to the heart. (total 8)

Navel chakra (64)

Throat chakra (16)

Head Chakra (32)

He Tu and Nervous System

Esophageal Plexus and Tracheal Plexus

Thoracic, Abdominal, and Pelvic Cavity or Nerve Plexus

Cardiac PlexusCeliac PlexusSuperior Mesenteric PlexusInferior Mesenteric

Fifteen Autonomic Nerve Connection

Sacral Nerves 1-5 and Coccygeal Nerve

Seven Cervical Nerves C1- C7

Eight visceral organs or Vagus nerve

.From C8 to L5, total 18 Spinal Nerves, half is 9

Luo Shu and Nervous System

Stellate Ganglion and Cardiac Plexus Vagus division

Sacral Nerves 1-5 and Coccygeal Nerve

Seven Visceral Organs Associated with Vagus Nerve

5 Sacral Nerves, Coccygeal Nerves and Sigmoid Plexus

Esophageal PlexusTracheal Plexus and Seven Cervical Nerves

Luo Shu (Similar to ancient Luo Shu)

If interest in Chinese, please press the link:

Similar to ancient Luo Shu

One and six are clannish brothers

Left is three and right is seven

Relationships of Body Meridians and Primordial Trigram

Ancient He Tu and Ancient Luo Shu, and Autonomic System

Can Tong QiHuang Ting JingWu Zhen Pian3,5 and 1