Inner Quest March_2013

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Inner QuestThe Monthly Tao Journal Issue 11| March 2013

Featured In Tis Issue...

Te Ascending Path ofranscendence &

Core PracticalMethods forBalancing Your Being

Health Scares of the Month!

Bagua

aoist AdeptLiu Hung Chieh'sBagua Single PalmChange

Paul Cavel, Editor


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2013 Paul Cavel. All rights reserved.

IQ: March 2013

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The human being is comprised of eightenergy bodies (see p. 5), star ng with thephysical body (1) and eventually encompass-ing the Body of the Tao (8), which includes alland everything. Each of the eight energy bod-ies are formed by ever-higher frequenciesof energy and links with the eight trigramsthat govern manifesta on (bagua). Humanbeings are just one example in nature thatadhere to this guiding mechanism. It's prob-ably no coincidence that we are sustainedby eight essen al amino acids, and that the oxygen atom that forms the cri cal aspectsof the air we breathe and water we drink haseight protons, eight electrons and eight neu-trons. Likewise, there are eight trigrams andeight palm changes in bagua zhang, and eachof the trigrams/palm changes correspondwith and holds the poten al to fully developone of your eight energy bodies.

Jing~

Clearing the First, Second+ Lower Tird Energy Bodies Jing translates as "sperm" or "egg", the unionfrom which the human body grows. So theterm jing literally refers to your physical bodyand the energy that powers it, which alsoincludes the lower base emo ons thatare generated by your internal organsand glandssuch as fear, anxiety, grief, dissocia on and anger. 2 Clearing out the rsttwo energy bodies can make you a strongand vibrant individual, but will do li le foryour peace of mind. The real work in trans-forma onal prac ces begins at the third energy body, where the process of neutral-ising strong emo onal swings begins. Jing isdeveloped and re ned through all the vari- a ons of qi gong, including tai chi, bagua,yoga and interac ve prac ces.

Qi~Clearing the Upper Tird+ Fourth Energy BodiesAs part of the Three Treasures, Qi

3

refers toyour higher emo ons, such as generosity andkindness, as well as the full range of mentalac vi esfrom mundane thought, such as "Iwant...", to higher mental func ons like an- alysis, deduc on and cri cal thinking.

The higher emo ons are not generated bythe physical body, but rather by the mindthrough clearing out blockages discoveredin the lower third energy body. This pro-cess allows the natural caring state of thehuman being to emerge. The higher end ofthe mental body is where the ability to direct-ly perceive any phenomenon actually occurs.Together, the higher emo ons and the mental body form the outer casing, surfaceor super cial aspect of the mind rather thanits full depth and range. However, it is at thislevel of prac ce that you crossover from theworld of qigong and enter into the realm ofmedita on.

2. Frantzis, Bruce, Relaxing into Your Being (North Atlan c Books, 2001), pp. 56-59.3. "Qi" with a capital "Q" is the second of the Three Treasures, whereas "qi" with a lower case "q" is the energy that

powers your physical body.


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The energy of the physical body can be found in the bag of the skin.The energe c body descends deeper into the body and forms thewei chi within the fascia (under the skin). It also expands outwards,away from the body, forming a con nuum from the wei qi to theetheric eld.

Bodies three through seven follow the same pa ern of descendingboth deeper in and through the layers of so ssues and bones, and ex - panding further out from the surface of the body. When the rst seven bodies are uni ed and the ling (or soul) is formed, the eighth bodyappears in the central channel.

4. Frantzis, Bruce, The Chi Revolu on: Harness the Healing Power of Your Life Force (Blue Snake Books, 2008) p. 23.

i s t o c k p h

o t o / C o m o t i o n D e s i g n


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How aoist Energy ArtsCreate Change

When you change the ow ofchi in the physical body throughprac ce of qi gong, tai chi or bagua,you create a shi from stagnancytowards vibrancy. If the blockagesare minor (e.g. daily stress), theshi can be permanent; if, however,the blockages are old and lodgeddeep in the body, any shi will be temporary (at best) as the energe cpa ern of the blockage will pull the

body back into the closed or distorted state. If you prac se regularly, eventuallythe balance ps and the shi can become permanent.

Blockages in the emo onal or mental bodies require medita on to clearout as qi gong prac ces alone are not re ned enough to elicit las ng results. Oscilla ng between si ng and moving medita on prac ces allows you to undergo a series of shi s, un l your prac ce becomes resilient enough to makethese temporary shi s permanent.

As an example, tension from work accumulates daily. When you get home and prac ce, you can release that stress and thereby restore some level of bal -

ance to your system. If it's just the mechanics of your working life, then whenyou have a proper holiday from work, your stress levels would drop. However,if the stress is the result of a blockage in your mental body (rather than onlysuper cially a ec ng your mind-body-qi matrix), when you take that break thestress will con nue to generate itself from the energe c pa ern rooted in yourmental body and you will consistently experience the same stress, regardless ofthe situa on.

Now medita on becomes cri cal in dealing with the blockage as medita onprac cespeci cally the Inner Dissolving techniquehas enough power to shithe gunk in the emo onal and mental realms. Going back to our example, med-

ita on prac ce can, through diligent and regular prac ce, release the energe c pa ern that generated the stress in the rst place and therefore yield greaterpeace of mind. If, however, the root of the blockage goes deeper than the men-tal body and is, for example, the result of a psychic contrac on or larger karmicow, then you must re ne and deepen your medita on prac ce yet further byentering into the realm of shen, and looking for resolu on at this level.

This is quintessen al Taoist methodology, or at least that of the Water trad- i on. Ini ally, you might be aware of discomfort or pain in your physical body, soyou look for resolu on through qi gong. Although some issues might be clearedthrough sustained prac ce, others will not. This is the point at which medita on

becomes relevant and can take the baton. Over me, the most dedicated students will follow their blockages in through the layers of their beingintotheir coreto uncover their essence, where emp ness can be discovered.

P h o t o b y H e a t h e r H a l e

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5. Frantzis, Bruce, Bagua and Tai Chi: Exploring the Poten al of Chi, Mar al Arts, Medita on and the I Ching (Energy Arts, Inc., 2010), pp. 149-155.

Realising Wu + aoAs men oned, wu and Tao are implied butnot counted in the Three Treasures. Theprac ces with spirit in these stages con -nues past the causal body and into the

seventh Body of Individuality, where emp-ness can be experienced and your true essence is revealed. This is the stage at whichthe ling is formed. When you are successfulat clearing the rst seven bodies, your jing, Qiand shen will be strong and your ling can unify.Up un l then, from a Taoist perspec ve, you are totally and completely governed by thereincarna on process of working throughmany, many lives in order to achieve uni - ca on.

Once the ling is formed, your intent is intrin -sically changed and your will, driven by yourpure essence, can decide where, when and ifto incarnate. If you can be truly successful atclearing your seventh energy body, immersingyourself in emp ness, the Tao (the unchang -ing root of the universe) will eventually revealitself to you. This is seen as the highest a ain -

ment in Taoism and those who achieve it aredis nguished as "Immortals". Obviously, thisis not in the physical sense, but rather in thespiritual realm. That is Immortals have pen-etrated their being right through to the core,uni ed their soul and merged with the Tao byopening up their eighth energy body, ful ll -ing their poten al as a living being. Few haveever realised the Tao throughout the ages.

Taoist Teachings In the West

The decision to open the doors to Easterntransforma onal prac ces and many otherTaoist subjects was made by my teacher's lateteacher and Taoist Immortal Liu Hung Chiehof Beijing, China, when he realised the mefor secrets had passed. Tradi onally, the blue -prints for making a person powerful in bothhimself/herself and societythe deepesttreasures of Taoismwere guarded withinmonasteries, powerful families or as secretsthroughout China, and therefore only taughtto ini ates.

Liu, in his wisdom, realised the West couldbene t from the personal development meth -ods in Taoism, and gave my teacher Bruce hisexpress permission to teach openly to the level of discipleship. 5 This includes muchmore in-depth and rare teachings than are

generally available in the West (and even theEast).

Balancing Your Being All Taoist Water tradi on prac ces from qigong, internal mar al arts, yoga and med-ita on start with the physical body andwork, perhaps paradoxically, inwards and

outwards through the other energy bodies.The rst port of call is to open, heal and bal -ance the physical body through mind-bodyexercises that propel the body and chi intomo on. Over me, the aim is to penetrateyour esh, access, control and develop ener -gy in both movement and s llness prac ces,and fuse the two streams into one coher-ent system. When you tap into your qi, open

P h o t o b y P a u l C a v e l


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Did you know? All links in the IQ journalare ac vesimply point + click!

up the channels and ood the body with energy, you feed every cell in your body withlife-sustaining energy, and thereby grow fromstrength to strength.

Balancing the energies of yin and yang is

cri cal throughout this process to: Attune yourself to universal flow;

Create the space for healing andboost vitality;

Give you access to the interplayof yin and yang (liang yi), whichultimately leads to the experience of tai jiwhere all and everything isunified in perfect harmony.

Along the way there are many, many yin andyang combina ons to bring into balance, soTaoists start with prac cal exercises for thebody to train awareness, such as:

The six directions of space in threepairs (up-down, left-right, forward-back) in any movement or stillnesspractice;

The opening and closing of the body;

The twisting out and in of the softtissue;

The lengthening out and in of thefascia;

The shrinking and growing of thebody;

Tapping into the rising and fallingchi of the body;

Projecting and absorbing qi;

Focusing on any of the internalnei gong components within aqi gong set;

Engaging and balancing kan (Water)and li (Fire) practices;

And so on...

If you train internal mar al arts, the point isto seek to balance the Four Primary Energiesof peng, ji, liu and an (si xiang)individually and in their pairs, with peng-an and ji-liu being opposites. Balancing each one and allfour aspects brings the body, qi and mindcloser to the tai ji space so, as you workthrough the six bodies (from the physicalto the karmic), all energies are brought intoharmony in their own right as well as in refer-ence to all others.

Regardless of the speci c prac ces you train,balance is a cornerstone of Taoism. Throughtotal and complete balance, you can enterthe tai ji space that enables access to emp -

ness and discovery of your essence. To com-plete the process (as previously described),you clear out your essence and descend deepinto emp ness, which can lead you to theTao. Without balance, none of this is possible.Without clearing out blockages on ever-deep -er levels of your being, nothing profound canbe realised.

Many people start prac sing with spiritualideals, but become disillusioned along theway because their goals are too lo y andhigha failing strategy. The advice through-out the ages has been the same: Leave yourhopes, fears and dreams at the door. Theycan only limit your ul mate poten al. Be inthe here and now, prac se to the best of yourability and see what unfolds.

A journey of a thousand miles beginswith the rst step.

Lao Tse

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Excessive Sitting/MovementCan Lead to Infertility

Courtesy of Energy Arts Instructor Fred Gordon

A new Harvard School of Public Health studyfound that men who watched 20 or morehours of television per week had spermcounts that were 44% lower than those whowatched almost no television.

Men who exercised for 15 or more hours perweek had sperm counts that were 73% higherthan those of men who exercised for fewerthan ve hours per week. Researchers say ex -ercise protects against oxida ve stress, whichcan damage sperm cells.

Si ng on the sofa may also overheat the tes cles and for too long, which could reducesperm count the same way that wearing ghtunderwear can, according to Allan Pacey, afer lity expert at the University of She eld.

Researchers cau on that overdoing exer -cise can back re since previous studieshave shown that long-distance running and

biking can actually reduce semen quality.My advice would be everything in moder-a on, says Pacey, and that includes me inthe gym as well as watching TV.

Fred: The Law of 70%. . . again, modera on in

all things.

1. BBC News , 5 February 2013, see h p://www.bbc.co.uk/news/health-21326810 .

i s t o c k p

h o t o / E r a x i o n

Health Scare of the Month!

Studying the Five ElementsEvery spring, Paul o ers a Five Element Qi Gong retreat on the breathtaking Greek Island of Crete. Typically, the retreat takes

place during the second week of May to takeadvantage of the Bank Holiday Monday in theUK.

Find out the speci c subject ma er and complete details by visi ng:

h p://www.circlewalking.com/tao-retreat/
http://www.bbc.co.uk/news/health-21326810http://www.circlewalking.com/tao-retreat/http://www.circlewalking.com/tao-retreat/http://www.bbc.co.uk/news/health-21326810


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There are two basic forms of the Single Palm Change(SPC) in our school, namely the Heaven Palm and the Swim- ming Dragon Palm. These two forms contain the full range

and depth of the en re nei gong system from all three perspect- ives: health/healing, mar al arts and medita on. That is the way inwhich the internal content is fused within the forms contains thepoten al to be developed in any or all of the three streams. This is not the case in all bagua schools and, in fact, this seamlesscombining of content is extremely rare in both the East and the West. To fully understand how this unique applica on of the SPC came into being, we must look at the history of our lineage andspeci cally the studies of Taoist adpet Liu Hung Chieh (my teacherBruce's primary teacher).

Origins of Bagua: A Very Brief Overview The mar al tradi on of bagua zhang was brought into the public arena in the late 18th century by Tung Hai Chuan on whom there is an enormous amount of material wri en withslight varia ons on one basic theme: Tung turned up in Beijing apparently unknown by every -body and earned a reputa on of the highest degree as a top-class mar al ar st in a very shortperiod. Nobody could defeat him and nobody had seen his art of bagua before. He took disciplesof which four stood out from the rest; they were Yin Fu, Cheng Ting Hua, Ma Gui (also known asMa Shr Ching) and Ma Wei Chi. They were said to have been Tung's best students and obtainedthe highest skills in the art of bagua. Of these masters, most lineages have been passed downfrom Yin Fu and Cheng Ting Hua, as the other two did not teach many students between them.

Tung Hui Chuan had an interes ng method of teaching bagua as he didn't teach everybody thesame forms. In fact, he would look at the style of whatever art his students prac sed (and theyneeded to be masters in another art before he would accept them as students), and he adapted thepalm changes according to their personal skill set. This is only possible because the palm changesare not set in stone. Each is developed from speci c neigong content that generates a par cularoverall energy and therefore can be adapted to body type, skill level, exibility and background of

the prac oner. Some students would be taught many palm changes from the beginning, while others would only learn the Single Palm Change for many years. In this way, Tung would developthe natural abili es of each individual.

Bagua Taoist Adept Liu Hung Chieh's

Bagua Single Palm Change By Paul Cavel

P h o t o b y B i l l W a l t e r s


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The monas c tradi on of bagua is far moreelusive as nobody really knows its true ori-gin. What is known is that these medita onteachings are deeply interwoven with theI Ching , which has an oral tradi on of around8,000 years. 1 Oral teachings speculate thatBagua Circle Walking was developed 4,000years ago 2 in the Kunlun mountains to real-ise the teachings of the I Ching. The SinglePalm Change is documented to have beenprac sed for at least 1,500 years in monasteries throughout the region. Whatever thetruth is about the origins, the monas c trad- i on is far older and almost def- initely a precursor to the mar alart of bagua zhang. What Tungknew and taught was an ad-apta on of the energies of the I Ching applied to gh ng, whichwas an o shoot or a part of theoriginal monas c bagua trad- i on.

Te Amazing aoist AdeptLiu Hung Chieh: 1905-1986Master Liu's in uence on our bagua system isu erly profound as he sought out and trainedwith the best living masters of his day, draw-ing together many threads and weaving theminto one incredible fabric. He began his jour -ney into bagua at age 14, when he was thelast student admi ed to the original baguaschool of Beijing. Originally opened by Cheng

Ting Hua3

(one of Tung's top four disciples),his eldest son Cheng You Lung headed theschool at the me that Liu joined.

According to my teacher Bruce, this schoolwas the mee ng place for many of the bestbagua players in Beijing. Liu not only learned

1. Frantzis, Bruce, The Chi Revolu on: Harness the Healing Power of Your Life Force (Blue Snake Books, 2008), p. 121.

2. Frantzis, Bruce, The Chi Revolu on: Harness the Healing Power of Your Life Force (Blue Snake Books, 2008), p. 125.3. Frantzis, Bruce, The Power of Internal Mar al Arts and Chi (Blue Snake Books, 1998, 2007), p. 243.4. Frantzis, Bruce, The Power of Internal Mar al Arts and Chi (Blue Snake Books, 1998, 2007), p. 246.

Photo istockphoto/Szefei

Cheng's Dragon Palm, but also Yin Fu's Willow Leaf Palm. In fact, Liu had access tomany high-level bagua prac oners andtrained daily un l the school closed. At thatpoint, Liu became the formal disciple of ChengYou Lung and later lived and studied with MaGui (another of Tung's top four disciples). Theforms we prac ce today are basically Cheng'sDragon Palm style (in uenced by Yin's WillowLeaf Palm), with the deeper and more cri calchi work coming from Ma Gui.

A er this ini al period of learning the mar -al tradi on of bagua (with the associated

health and power develop-ment techniques) and the

medita on method (mainly concerned with genera ng enormous power through act-iva ng and controlling the psychic body), Liu lookedmore towards spirituality. Ini-ally, Liu worked through the

layers of Buddhist prac ces becoming formally declared Enlightened under TanHsiu Fa Shr, the Tien Tai Buddhist master.

However, Liu had a keen interest in Taoismand later sought out and connected withTaoist adepts in the mountains of westernChina. Liu remained in the mountains learn-ing the monas c tradi on of bagua for 10 years, where he completed his studies ofchi, medita on and bagua by discovering theroot of the I Ching, and a aining the levelof a truly realised Taoist Immortal. Later hebecame the head of an important northern

Taoist lineage. 4

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Te Monastic + Martialraditions of Bagua

The monas c tradi on di ers greatly fromthe mar al tradi on in several ways. First

and foremost, the bulk of the monas c prac cesif not allcan be taught, prac sed and embodied through the SinglePalm Change (SPC). Conversely, the mar altradi on normally uses an eight-palm andsome mes a 64-palm method. That is themar al tradi on teaches complex changepa erns that embody mar al applica onsof various and sundry natures. The monas ctradi on taps directly into the eight trigram

energies and 64 hexagram energies of the I Ching through subtle changes to the SPC anddoes not require extensive form work. Themar al tradi on uses palm changes, ener -gies of the I Ching and medita on prac ces to develop strategy and power for gh ng;whereas the monas c tradi on developsthese energies to comprehend the workingsof the cosmos, and the nature of mind toenter into emp ness and realise the unchang -

ing root of the universe.The monas c medita on prac ces go beyondthe psychic body and the ability to controland delve deeply into the causal (or karmic)body by developing the Body of Individual-itywith the intent of unifying a ling (orsoul). The monas c tradi on goes far beyondthe mar al tradi on and has much more relevancy in modern Western culture as, atthe lowest end, the prac ces clear and de -velop the human nervous systemprovidinga sound methodology for oblitera ng stress,and calming and focusing the mind.

Both tradi ons develop the ability to ow andmerge with change, remove iner a, fosteradaptability, and develop health and vitality.Although, all things considered, the monas ctradi on arguably has far more poten al andcovers much more ground through less com-

plex form worka winning combina on formost students.

Te Tree Streams ofthe Single Palm ChangeTo begin, the Single Palm Change (SPC) isdeveloped out of the 16 nei gong system.That is to say that forms are created from in-

ternal content rather than a form being lledwith speci c nei gong, as is the case with taichi as well as half internal and half externalstyles, such as aikido and ninjitsu. In buildingthe SPC and embodying the internal content,you naturally develop health and vitality be-cause nei gong opens up your system, and re-leases stagnant and blocked qi. The SPC fullyworks your physical and qi bodies, leaving nostone unturned. Once you have some of the

basics in place, you can focus on developingmar al arts, medita on or both. If you can -not produce power (which the SPC does verye ciently), you cannot become a good ght -er or meditator. Have you ever encountereda sickly, weak person who embodies greatmar al prowess? The same principles applyto medita on: If you don't produce the juice,you will become red quickly! Training baguafor medita on requires focus and the ability

to remain present for prolonged periods.

Bagua Lineage Holder Bruce Frantzisadjusts Senior Student Paul Cavel's

Bagua Dragon Palm Posture

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So nei gong becomes the bedrock for allaspects of prac ce and cri cal to obtainingthe results you are seeking. Liu, in his wis-dom, took the best mar al aspects in bothform and power development, and matedthem with the en re medita on tradi on, fusing a prac ce that contains the threestreams. This allows a prac oner to begintheir bagua journey in one aspect and laterchange their focus without having to learna new art or form in order to con nue to develop. Life changes around us and ourneeds change accordingly. Quite o en students start bagua with an interest inthe mar al arts, which changes when they experience a health issue; or they beginwith a health concern and, when they growstrong, shi to medita on. Bagua accom- modates these shi s as owing with changeis at the root of its nature.

Te Heaven + SwimmingDragon Palms The two versions of the Single Palm Change

that we prac ce today serve di erent needsfor the body, mind and qi. The HeavenPalm manifests the pure energy of Heaven(yang), which is the real base of our baguasystem, teaching the fundamentals of allbagua prac ce: how to open the body, produce power, unify the body and its qi,as well as how to produce light in the body.Heaven Palm is tradi onally both the be -ginning of and the container for the wholesystem, which in itself appears to be a para-dox. However, any prac oner can directlyperceive how and why it is so with enoughdedicated prac ce.

The Swimming Dragon Palm brings a watery(yin) aspect to your prac ce and further de -velops the circular and spiralling nature ofbagua, as well as uiditybringing you a stepcloser to removing iner a from your prac ce.

Here, the Dragon Body begins to develop,which is unique to bagua and forms the essence of this original art of the I Ching (seeimage on p. 11).

Whatever is learned in one form can be fold -ed into the other and, through systema c prac ce of the two, you can develop an incredibly strong and healthy body withexcellent vitality and a deeply focused mind.Between these two palms, they o er thepossibility to introduce, develop and re neall aspects of bagua prac cewhateveryour needs, hopes or dreams. For dedicatedprac oners, the two palms o er a paththat unfolds along the road of personal andspiritual development.

Lao se, ung Hui Chuan+ Liu Hung ChiehAlthough the Taoist Water tradi on existedfor at least 1,500 years before Lao Tse, hisin uence on Taoism is immeasurable. Firstand foremost, Lao Tse was head librarian ofthe Imperial Archives, which is both an actualposi on in the power structure of China andrepresenta ve of his spiritual leadership. LaoTse was not only the most respected advisor to

the emperor of his me, but also oversaw theTaoist monasteries in the region. It was LaoTse who coined the phrase "Water method" toar culate the ideology behind the teachings,which promulgate the lack of force or push-ing, as well as any expecta on of change (as prac sed in the younger Fire method). Instead, the way of Water involves becomingsensi ve to, tuning into and owing with theconstant ux of change.

Within the monasteries that were under LaoTse's tutelage, all of them trained nei gong,Five Element and I Ching prac ces. Somestudied bagua as their main focus and deep-ly developed the prac ce into a cosmic art, including delving into and comple ng thespiritual aspects of a human being.

At some point, having realised the ways ofman had veered o the spiritual path only

to be replaced by the lust for power, wealthand dominion, Lao Tse road out on his ox,leaving behind the world of dust. As Lao Tseheaded out, a gatekeeper recognised the

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Tank You to:

My teacher, Taoist LineageHolder Bruce Frantzis, who hasopenly taught me about thedepths of nei gong; HeatherHale for edi ng, design +

photography; Gee Loose forphotography; and Elena Rayfor cover artwork istockpho-to/elenaray; and the Tao ArtsSchool Members who madethis report possible.

Health + Safety No ce: Any mind-body-energy exercisemay carry risks. Do not a emptany exercises presented in thispublica on if you have any physical, emo onal or mental condi ons that may make yoususcep ble to injury without rstseeking the advice of your health-care professional.

2013 Paul Cavel All rights reserved. Reprin ng orsharing any por on of this publi -

ca on without expressed wri enconsent is strictly prohibited.

Tao Arts London (Trading as Internal Energy Arts Limited)

+44 (0)7411 [email protected]

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Inner Quest March_2013

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