Daoist Meditation – What is Real?

Daoist Meditation – What is Real?

Daoist meditation is something that the Chinese don’t understand as meditation as the term is a western construct. In China, we say Wuji practice, and in this blog post, we will explain the meaning and use of internal martial arts. The typical western idea of ​​sitting and meditating is also a Wuji exercise.

Understanding Wuji

What is Wuji? There are already many interpretations and translations of this word; related to Daoist practice, Wuji means the emptiness and the emptiness of the self.

To reach the absolute emptiness, one has to become free of everything. The Daoist understanding of complete emptiness is that no absolute emptiness can consciously take place. However, this is entirely possible unconsciously, so there are specific points that must be observed for beginners to reach the state of Wuji.

Usually, people who do a lot of sports should learn to rest and do Wuji exercises, and those who want to meditate should do more with their bodies. The Daoist way of life is about balancing the mind and body, which is usually not easy. Therefore, the things we struggle with should be deepened and considered. If you can’t sit still for 15 minutes, then Wuji training is for you.

Who should do Wuji practice?

Wuji exercises are essential for the inner performance of one’s energy and an increased sense of self. As long as the activity takes place in a healthy balance with physical training, over-sensitization can be ruled out. As long as the self remains harmonized, everyone should do some Wuji exercises to improve life quality.

The dangers of Wuji practice

If the exercise is not used in a compensatory way, it usually leads to over-sensitization in the long term. This leads to frequent mood swings and difficulty concentrating. One should keep in mind that the body blocks out specific signals to maintain inner balance. Overly sensitive people are quickly overwhelmed by all things and can only find peace in the Wuji exercise. If so, finding quiet moments in Wuji practice is the wrong way to go. Instead, you have to break out of this behavior and slowly adapt to natural situations with training.

How to do Wuji practice correctly:

For starters, the sitting position should be with your spine upright. The eyes should be relaxed and half-open to avoid falling asleep and poor concentration. During the process, one must constantly focus on breathing. Remember that you always breathe in the same rhythm and very slowly at 6-8 second intervals. Since one has to think about breathing all the time, the beginner is not confused with random thoughts. The Wuji exercise is not a memory processing exercise but an exercise to achieve absolute emptiness. Those who get familiar with the exercise find it easier not to think about anything, and later on, breathing will work by itself. The Wuji practice is increasingly becoming a state, the state of Wuji.

Daoist Meditation Guide

Daoist Meditation Guide

When starting with meditation, most people tend to talk about very complicated techniques. In meditation, the practice is in the foreground, so complicated techniques are not what people should be concerned about.

In Daoist meditation, you focus on natural breathing – nothing else – while you stand in an upright posture. The hip and lower back should be relaxed so that the body can be straight with a slight pressure forward. This way, you ensure your upright posture without using additional tension in your back. Once set up straight, the flow of breath should naturally come and circulate through the body. Daoists want a long breath; the longer the breath is circulating in the lungs, the better and more effective it is.

The eyes should be half-closed, so you don’t fall to sleep by accident. The half-closed eyes are a significant indicator of true Daoist meditation. It means you are nowhere and not flowing somewhere through space with your mind. The Daoist practice is about the here and now and yourself – meditation is about what is inside, not about what the cosmos is outside.

It is often confused with esoteric practices; Daoist meditation takes quite a lot of effort to get used to and be relaxed with it. Nothing is effortless in the beginning, and no energy will come to you in mystical ways.

Why Daoists meditate

Once the physical body is trained properly, the energy has to be focused through the meditation practice. Physical training is about energy capacity, while meditation training – also called Wuji training, is about the void – the focus of there. From Wuji, the emptiness, one can emerge, and if one then two and so on – you know the Daodejing chapter. It basically is true that from Wuji, everything can emerge – your purpose in life and your understanding of Yin and Yang – which will further develop your internal martial arts. It is a practice for the strong, for the experienced students that look for defining their skills.

Meditation with Master Ziji

Meditation should never be shorter than 15 minutes but can be as long as you like after this time limit. Here is a video of Master Ziji meditating, which you can use as a reference:

How Daoists Clear Their Mind (Meditation)

How Daoists Clear Their Mind (Meditation)

In practice, a clear head means that you can concentrate freely without being distracted. This ability expands personal freedom to do the things you want.

For example, to elaborate on this, we will describe the Daoist meditation practice.

One of the oldest and most original Daoist meditations is to stand on one leg on a cliff on the mountain. One would think that standing on one leg physically pushes the practitioner to their limit, but the mental pressure is much higher. True freedom to relax in such a situation is central to this practice.

Accept the Situation

You block your own way with your ego when you can’t let go of it. The mind and body’s situation must be accepted; the body will show up in pain and resistance, while the mind will show poor focus and restlessness. In this exercise lies the secret of immortality as described in Daodejing. The body tolerates, and the mind determines; the tolerance and existence of both things determine existence for eternity.

If someone cannot stand quietly on one leg without worrying about how long it will take, they are not ready for this exercise and lack the focus needed from this practice.

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Master Ziji – Michael Weichhardt is teaching Ma Bu stance.

Master Ziji – Michael Weichhardt is teaching Ma Bu stance.

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The Way of Wudang Meditation

The Way of Wudang Meditation

Connecting With The Tao

Stillness is the root of the Tao. Meditation is the key practice for internal transformation. In stillness, we allow the regeneration of the Jing, Qi and Shen – essence, energy and spirit.
In meditation, we bring the mind into single threaded thought and allow the natural process of internal cultivation to progress. In seated meditation we cage the monkey and tie up the wild horses, bringing both body and mind into the clear and quiet space which supports the regeneration of the Three Treasures of the Body, allowing healing, rejuvenation, transformation so that we can move through the stages from ordinary mortal to extraordinary human, immortal on earth and, eventually, immortal in heaven.

Sit, either in a chair or better, cross legged with the hips comfortably supported. The spine should be straight and unsupported. Place the hands on the knees with the thumbs folded in the palms and the fingers wrapped around the thumbs. Place the tip of the tongue on the roof of the mouth just behind the teeth. Lower your eyelids; women may close the eyes, men keep a slip of light showing through and focus the eyes towards the tip of the nose. Turn the internal gaze gently to the Dantian in the center of the belly. As you inhale gently, contract the belly and as you exhale allow the belly to expand gently. See and not see. Withdraw the senses from the external world and simply be an observer, a companion to the Dantian.

Wudang Meditation-2

From stillness comes motion. With time a sensation will arise in the Dantian as the Qi begins to move. Remain the observer, do not engage the mind, the awareness, or the emotions and allow the Qi to move naturally.

With stillness, internal transformations begin to manifest. The three treasures of the Tao: Jing, Qi, and Shen are cultivated. In the first stage Jing is built up until it is mature and Jing transmutes to Qi, then, when the Qi is mature, it transmutes to Shen, then Shen returns to the Void and the Void to the Tao. With each stage of internal transmutation, external changes manifest as well as the body first heals itself, rejuvenates and finally becomes immortal.

It is required that we have a physical body to do internal cultivation and we must both create a “supersonic jet” or superior physical body, as well as to cultivate the very best pilot to achieve immortality. Because of the variations in both physiology and energetic structures between men and women, there are differences in their internal alchemy practices. For example, where men’s initial focus is in the lower Dantian, women focus on the middle Dantian.

The Four Stages in Wudang Meditation

The Four Stages in Wudang Meditation

“Human beings follow the pattern of Earth; Earth follows the pattern of Heaven; the Dao patterns heaven; Dao follows Nature.”

Survival is the most fundamental need of human beings. The question of how to improve the quality of life, improve health and prolong life has been of central interest to us throughout time. Achieving good health has been a central part of the culture of Daoism. With its long history and development, the way for improving health has been developed and modified through the centuries by the ancestors. This is due to their continued research and practice, in particular, the training in inner alchemy and spiritual awareness. Such training includes stillness and movement. No matter whether it is in the active or the still (calm) mode, both are of high value.

“Dao gives rise to one; one generates two; two generates three; three generates everything,” “Everything is originated from three; three combining to two; two combining to one; one becomes nothing.”

Doing it correctly would achieve good results; any deviation could result in disaster. The benefit can only be achieved through practice with proper guidance and understanding. Otherwise, not only no benefit would be gained, it might cause harm.

Below is a summary of the introduction to training in inner alchemy (or Neidan).

Turn “essence” into “Qi”; Turn “Qi” into “Shen (spirit of vitality)”; Turn “Shen” into “emptiness”; Turn “emptiness” into “Daoism.” Concentrate in the basin. Develop and improve the three vital elements of the body. This would, in turn, lead to good mental conditions and wisdom. Those who reach such a stage would achieve abilities beyond the scope of others. In Daoism, training in inner alchemy is to manage the three natural vital elements: “Qi,” “Jing” and “Shen.” Such training leads to good health and long life. The training can be classified into four stages: (1) Fundamental (2) Turn “jing” into “Qi”(3) Turn “Qi” into “Shen (spirit of vitality)”(4) Turn “Shen” into “emptiness.”

Fundamentals

To start, choose a time and place that suit your daily life (it does not have to be an isolated place in a mountain). Adjust your sitting posture, with eyes half, closed sight horizontally, hold the hands to form Tai Ji, follow the breathing pattern and sink your “Qi” to “lower Dan Tian.” When you are in a relaxed state with sufficient “Qi” in “ Dan Tian,” the routing part can begin.

To route “Qi” through the three points in the back of the body, “Qi” should start rising from the first point “Hui Yin ” up the back and get to almost the level of the heart which is called “ Jia Ji .” This part is relatively easy. When “Qi” rises through the back of the neck to the back of the head about the level of the mouth, the point called “ Yu Zhen,” the passage becomes rather difficult to get through. One should take the time to establish the route. If pressing too hard and too fast, “Qi” might pass into the wrong route. The path from the “Hui Yin” to the “ Bai Hui” is called “Governing vessel meridian( Du Mai) .” From “ Bai Hui” down the front to “ Dan Tian” is called “Conception Vessel meridian(Ren Mai) .” A cycle is completed if these two meridians are connected. If “essence” is routed through this cycle, it is “small heavenly cycle(Xiao Zhou Tian) .” The completion of the cycle is entirely dependent upon the mind. Governing and conception vessel meridians are the two primary meridians and the most important ones amongst the eight meridians of the body. Routing through and connecting with the other six meridians would follow when these two are connected. When all eight meridians are connected with “Qi” flowing through, it is called “large heavenly cycle(Da zhou Tian).” There would not be any obstacle in the meridians. At the fundamental stage, the process should be done through mind control. This training improves the blood circulation and breathing. It would also strengthen the body and aid in healing minor ailments. The period required to get through this stage varies amongst individuals.

Turn “Essence” into “Qi.”

In training of internal power, this is the elementary stage. The routing is the same as that in the Fundamental stage. At this stage, the emphasis is to build by the Fundamental stage and to improve the training in “Jing,” “Qi” and “Shen.” Combine “Jing,” “Qi” and “Shen” to form the “medicine.” With the circulation of the “medicine” in the Governing and Conception Vessel Meridians, the “medicine” is purified. The purpose of circulating in the Governing and Conception Vessel Meridians is to refine the “medicine” through the circulation. Practitioners believe that the kidneys are the root of life. The essence of the kidneys is of “yin (negative)” which tends to sink. The heart is the home of the “Shen.” It governs everything and life is dependent upon it. “Shen” is “yang (positive)” and would naturally rise. Losing “yin” and “yang” shortens life. Therefore, in the internal training, practitioners would try to raise “essence” and lower “Shen.” When these two meet and combined, they accompany each other. Circulation of this pair would generate “big medicine.” This completes the training of “three combining to two.” To achieve this stage requires patience and continual training with the correct technique. In the old days, the training method was not documented. Teaching has traditionally been through oral instruction. The key is finding a good mentor and follows his instructions. <The method of training is not described here. >

Turn “Qi” into “Shen (spirit of vitality)”

This stage is to further combine the “big medicine” with “Shen” to form “embryo.”

<This is a terminology in Daoism. It is similar to mating between male and female in fertilization. >

This is the “two combining to one” stage and is also called intermediate stage. Training in this stage, the emphasis is on breathing naturally without mind control. One should concentrate and reach a calm and relaxed state. The mind is at the “middle Dan Tian.” The circulation should be following the “large heavenly cycle” i.e. connecting all eight meridians. <Method is not mentioned here. > The student must master the technique for this stage before training for turning “Shen” into “emptiness.” In “large heavenly cycle,” the “middle Dan Tian” is the vessel and “lower Dan Tian” is the furnace. The circulating cycle is much shorter than “small heavenly cycle.” The circulation is between the two “ Dan Tian.” In the “small heavenly cycle,” the motion is based upon internal breathing to achieve reverse flow. In “large heavenly cycle,” the natural ingredient of the “medicine” generates the motion. Continual training day after day would achieve the result. One should see a white light with a golden spot between the eyebrows. The light would gradually cover the whole body.

Turn “Shen” into “Emptiness.”

This is the ultimate stage of the internal training. It is also known as “9 years stage”. In ancient Chinese, 9 is the highest positive number. It implies it would take a long, long time to achieve this stage of “one becomes nothing.” Becomes nothing the same as back to Daoism. To achieve this, one must relocate “Shen” to “upper Dan Tian.” “Upper Dan Tian” is the home where “Shen” is to be trained. “Middle Dan Tian” and “lower Dan Tian” are the home for “medicine” and “essence.” Shifting “Shen” to “upper Dan Tian” is to shift the embryo (resulting from the previous stage) to “upper Dan Tian.” The emphasis is on emptiness. One’s character is trained under this relaxed, peaceful and empty mind. The feeling is like the body has combined with Earth and Heaven, lasting forever. It is known as “body and heaven combine into one.” The final result is the body, and “Shen” form a pair which can greatly enhance our life.