got space?

For such a supposedly vast and amazingly enormous and richly decorated home in the galaxy, with all its spinning stars and stunning spectacles of light and color, life down here on earth can seem pretty crowded at times, huh? Humans, built to survive a mostly hostile and treacherous landscape, enjoy the not too happy curse of being programmed and wired solely to attend the immediate vicinity: only what happens locally and in the short-term stands a chance of making it into a person’s fancy and interest.

How charming! Great for survival of the species for many hundreds of thousands of years—and even for more than a handful of millions of years—nature’s great plan for humans falls flat on its face when the challenges and villains swap their costumes and gowns for something more innocuous but truly sinister: problems that take a lot longer time to show up. These rebellious and subtly importunate rebels brew their mischief for a while unnoticed and then descend mercilessly on the clueless throngs like a swarm of locusts hellbent on enjoying some tasty dinner.

The consequence of this sorry mess? Take your pick. It’s not consequence. It’s consequences. For, the resultant problems creep into every aspect of life: war, hunger, poverty, disease, injustice, addiction, despair, depression, rage, frustration and on and on. From the banal and pedestrian to the glorious and divine, all potential expressions of human creativity, drive and goodwill get tainted and depredated. Sigh. Even your earnest interest in spiritual growth gets ripped up and batted aside. Time to gag, retch and spew. Wouldn’t you say?

Nonetheless, there IS a way out of this quandary. And, it’s been around a long, long time but has mostly been catching dust on the shelves of monasteries and ashrams in remote parts far from the maddening crowds dead set on their ordinary concerns despite being recklessly driven by nature’s failed design to seek out short-term pleasures and solutions for short-term problems. “The future?” they say. “Gimme a break, bud,” they say!

But that way out persists. Yes, it does. And, every once in a while some intrepid aspirant will happen upon the dusty tomes and put two and two together. You see, traditional teachings do mention how to evolve past our animal instincts and dull wits but they do so in a sketchy way: some lessons clearly sparkle with value but most give hints at best. Without a personal guide, most everyone—including you—gets hopelessly lost in the forest and, worse, eventually succumbs to some distraction and forthwith falls into a ditch … a very deep ditch with no one around to lend what would be a much appreciated hand.

The fiber and grit of this: learn the way out; find others who seek the same; find a teacher who can actually teach in a meaningful way; then put two and two together and get on with it. And the way out of this grimy quagmire? Ah, here’s where space comes in.

what’s space got to do with it?

Must be something tricky about all this, right? Right. But the answer depends upon whom you ask. Let’s try a physicist for starters. Remember, though: scientists—every last one of them—hold forth as the true priests of our modern age for no one and nothing else can hope to stand within a country mile of these folks and their powers to unveil the mysteries of Mother Earth and life. In turn, they are but lackeys for today’s genuine kings and queens—the ultrarich and superpowerful cabals that undergird all governments, mega-corporations and social structures.

Being commoners, we must content ourselves with the priests. At least, we can engage in commerce with them: we can hear them, see them, consider their words and argue with their varied opinions—although, ultimately and inevitably, we kowtow to their dictates and mandates. At bottom, there’s nowhere else to run away to. Unless you think that dope, designer drugs, VR and addiction, in general, can whisk you safely away. HINT: on the spiritual path, addiction is a lousy choice. Don’t get caught up in its nasty ruses and wiles. Take the high road for it’s easier, more fun and you will ever be so glad that you did.

What’s a physicist think about space? Off the bat, she or he would say, “Whoa there, pardner!” How come? “Nature doesn’t work that way.” Oh well, common sense is off the mark again. You mean all that open space out there in the sky doesn’t cut it? “Nope.” What gives? … And here’s where these priests start to sound like Johnny-come-lately yogis. The best insight they can offer about anything and everything goes like this: “Space by itself is not real; time by itself is not real; matter and energy by themselves are not real.” In brief, these nonpareil arbiters of what counts as real and what doesn’t can only offer you partial glimpses of the whole chorus line—that well-oiled gizmo we call the universe.

In fact, if you toss the lot of their opinions about space into a pot and cook for a short while, you get yourself back to Mother Earth. Which means that anything you perceive, will be a triple-decker sandwich composed of all the foregoing space-related ideas. You get space, time, matter and energy as a bundle deal. Wherever you go, whatever you say or see, whomever you meet or chat with—it’s all the same: a triple-decker sandwich. Your brain and senses are playing fantastical tricks on you.

The repercussion: space does not exist by itself but only makes sense in relation to the objects it enfolds. The closest science gets to God at the moment hearkens to General Relativity and the notion of a spacetime continuum whose geometry and curvature get warped by mass and energy. Thus, you’re face to face with quite the spectacle: a package deal and not a collection of independent parts. Throw one part out and the whole model (all existence) goes for a hike. Sounds remarkably like many eastern philosophies and even new age thinking, yep?

For instance, asking any AI bot you like online to summarize new age thinking will get you something like this:

• A new age is coming — widespread spiritual growth will foster international peace and harmony

• Spiritual transformation — personal spiritual growth contributes to the new age

• A Higher Self — humans have a Higher Self that connects with the essence of all

• Cosmogonical creation stories — the universe originally was “One”

• The material universe is an illusion — hmm: sounds like spacetime geometry, right?

• Reality is evolving — things are getting better because change is possible and effective

• Eclectic beliefs — want something tasty? Try this potpourri: a delicious though slightly garbled grab bag of nonstandard ideas including such perennial favorites as reincarnation, holism, pantheism and occultism.

The point of all this? Any model—including the one discussed here—will ever, and always, be an approximation, a snatch of the Real and not the whole tamale. However, that’s just the way it goes. To be authentic and live true to yourself you need to jump in and whole-heartedly participate—live your life with gusto and few reservations.

Translation: Hey, here’s the best integrative model available to the current and coming few generations; why not make the best of it and jump in while the water is still fine? Once AGI and its lot show up, all bets are off. But now—while there’s still time—why not reap the full harvest and bet on sanity rather than the endless superstitions of past cultures and present follies?

Sounds hopeful. Where do I sign? What to do? Meditate on space. Yes, empty space. The next section, Put Space to Work, fleshes out the clockwork and what to do.

Smacks a little daft? How can tinkering with nothing get you something—and useful, at that? Hold on, hold on. Such an uncanny practice ambles quietly along and not without historical precedence; but now you’ve got an entire armada of scientific pundits squelching all irrational resistance to it from cultural inertia.

These pundits and priests hold the keys to truth. They don’t even understand what they have. Why? Their model of spacetime geometry certainly fits the bill for ordinary purposes but secretly gyres into place—like a jigsaw piece—with advanced esoteric knowledge and practice. Their escalating revelations about the underpinnings of nature unwittingly clear the way and cut a clean swath through the brambles and bosks of ignorance directly to the primacy of higher consciousness. A level of awareness experienced—and openly averred—by advanced yogis for thousands of years.

You’ve got the modern priestly view. What did those high and mighty folks in the know think about space way back when? How about a couple thousand years ago? Here’s one you may not have heard of before: the very early history of China was replete with the madness of warfare and endless bloodshed on a scale unprecedented up to that time. At the very tail of this dark, turbulent period, a dynasty arose that united the regions and peoples. For a while, life became stable and predictable again: prosperity and great cultural growth ensued. Called the Han Dynasty, this kingdom spanned from 206 BCE to 220 CE.

Many of the seminal ideas that had been percolating and emerging over the preceding handful of centuries found full form during this era. One concept you might never have guessed related to space. Yep, there it is again, good ol’ space. Funny, that. What did they think about this emptiness?

Now, it’s rather surrealistic for their thinking back in those bygone days was that space (the spatial; called yü in Chinese) and time (the temporal; called chou in Chinese) are intrinsically related. They are so intertwined that one needs to discuss both of them at the same time in order to understand or explain anything about either of them individually. In this classical Chinese thought, they were—and always will be—a pair. And, quite amazingly, the combination of these two terms as “space-time” (or, spacetime in modern physics) means “cosmos” (yü-chou in Chinese).

What have you got? Over two thousand years ago, eminent Chinese thinkers posited that space and time belong together as a unit: their language and philosophy demonstrate clearly that the combination of these two words nets you the cosmos (reality; the universe)—both linguistically and literally, as a conceptual understanding of all experience. Einstein upstaged by about two thousand years! Oh well. Nothing new under the sun—only our understanding of it.

1. what you’ve got to do — put space to work

Here’s where it gets eminently interesting and profitable—yet also challenging. Space is space. But what you do with this celestial playdough and subtle goop makes the difference. Your choices? The recommended first step: use the stuff as a lever to access energy and create constructive changes. Remember the triple-decker of spacetime: a hodgepodge of space, time, matter and energy?

That’s easier than—and practically always developed before—the second, much harder, task: meditate directly on space (both figuratively as emptiness and literally as a region with nothing there). All traditions sketch out the path this way (Hindu: pranayama then meditation; Daoist: minggong then xinggong; Tibetan: generation/completion stages then the very final parts of Mahamudra and Dzogchen). Time to jump in the pool. Here you go:

1.1 types of space — two main ways to perceive space (sight, touch)

Space comes a visiting you in three ways: inner space, near space and outer space. You can likely guess that outer space means just that, outer space—like way out there: planets, stars and all their kissing cousins. Yep, on the money you are.

Near space captures the regions just around you: this starts out modestly being only a few meters (6 - 12 feet or so) but gradually opens up as far as your consciousness can literally feel—that is, perceive sensations of touch such as pressure, stretch, movement, vibration, temperature and countless gradations of texture from the coarse to the exquisitely fine. For this interaction with the area just around you, seeing should only carry part of the weight (20-30%), while the lion’s share rests with sensing touch (70-80%).

How can you sense touch at distances beyond your literal reach? You learn to feel the qi which permeates through all of space and time. Qi really just means electricity in some form or another (bioelectricity, light, sound, quantum fields and processes). Sensations related to qi travel through the sensory channels mostly related to touch. This means you can literally feel qi as a type of touch. Over time, qi practitioners can refine this skill a tremendous amount.

An intermediate level of skill (after several years of earnest practice) would put you around 10 meters in all directions (40-50 feet). Of course, you can—and should—visualize way further at times but always come back to what you can clearly sense through touch (and so treat and balance energetically). The goal is consistent and effective energy medicine—and not simply wishful thinking with the occasional flourish and spurt of marvelous but quickly fading psychic insight.

Visualization has its place but only becomes monumentally important at very high levels of realization. How high is high? Ever heard of Lhotse (literally, south peak), or perhaps, Kangchenjunga (literally, five treasures of the high snow)? They’re the fourth- and third-highest mountain peaks in the world. So, not all the way at the top but close. At these levels, spiritual adepts can use such skills to muster the forces of nature and craft experiences well beyond ordinary human ken. You might think of it rather like being able to hack the universal simulation that we are all trying to get our heads (and hands) around.

For beginning and intermediate levels of yogic efforts, visualization still provides value but it only partially taps into the cosmic wiring. This is the preeminent reason why one should give more weight to feeling (sensing touch and related sensations, both physical and energetic) at the earlier stages of the mystical journey.

Later, once you have essentially made it to Higher Grounds, yeah, go ahead and flaunt all that visualization stuff. At such stratospheric levels, it works just fine. But until then, what works much more effectively and reliably has little to do with vision. Rather, it has everything to do with the sense of touch—this is the essence of qigong, from the start; and also the essence of pranayama, at more advanced stages.

Bottom line: don’t get hoodwinked by spiritual teachers who assert visualization as the primary path from the very start for everyone. It simply is not so except for a few. The Tibetan Buddhists are notorious for this misguidance. Vajrayana yoga, one of their main approaches builds the entire first half of its practices upon the assumption an aspirant can develop incredibly advanced visualization skills. The common lore asserts that one can reach such superhuman visualization skills with a year’s worth of serious effort. Maybe, but consider the below graph (you know, science and all that).

Of course, each generation harvests a modest portion of the population with good to great visualization skills. The above graph demonstrates this squarely. YouGov is a leading online polling and research organization with major clients worldwide. This 2024 study tallies with the generally accepted standard of about a third of folks having moderately good visualization skills. What you see above is called a normal curve which models many common processes in nature. The general shape is like an upside down cup or a bell (in this case the graph is on its side; if you tilt your head so your right ear drops to your right shoulder and look you will see the upside down cup). The middle two-thirds are “the norm” and about 15% are exceptionally better and 15% exceptionally worse than the norm.

What does this all mean? If you want to try out for the visualization Olympics—as promoted, for instance, by Vajrayana Buddhism—then you had better find yourself on the upper half of this curve (with vivid or exceptionally vivid images at your command) to start with. Otherwise, you are in for a long and dreary slog through much mud and muck—not fun, at all.

Hence, for folks with exceptional imaging skills—or if this approach simply calls to you anyway—then by all means, seek a bona fide master and sangha (community of seekers) in the relevant tradition. That way, the force of its collective spiritual purity and authority can help you develop further skills. This example is about visualization but the idea of having to be exceptional with some skill set applies in all walks and paths of the spiritual journey. How come?

1.2 overview of beginning and intermediate energy work with space

By yourself, unless you have extraordinary fate, it is impossible to develop advanced consciousness in any form whatsoever simply due to the amount of chaos and opposition all beings face in this world and solar system. In contrast to visualization, qigong and pranayama are more accessible for many during the earlier stages of their practice but the same obstacles and challenges eventually show up for them too.

Therefore, no one—no matter how gifted or informed; and regardless of the path taken—can progress through all the villainous detours awaiting travelers in the lower realms (physical, etheric and astral planes) without the abiding helping hand up of a genuine tradition and advanced spiritual guide. So, as a clement reminder, first step first: find out what your predominant strengths are (visual? kinesthetic? ideas? heart? service? some other useful qualities?) and then shop around for a matching yogic path. There are enough genuine ones to choose from. Maybe try a few out—even if this takes a few years; it’s worth it—and then eventually settle on one main path.

Second, follow your chosen path with all the enthusiasm, optimism and practicality you can mobilize and rally. After a few years, with grace and guidance from your elders, you should arrive at the intermediate levels of skill. At this stage, we encourage you to follow the wisdom offered by Daoist masters who shoo their solidly established disciples off to explore the spiritual landscape outside the confines of one viewpoint.

Called, Cloud Wandering, this open-minded attitude brings in a breath of fresh air to what otherwise is a very tightly cloistered system of yogic boxes. Yogis purport to be the ultimately open-minded and free-spirited beings in this solar system. But they play their cards as close to their chests as any priest or worldly ruler. The power struggles rife in this solar system run very deep—well beyond this galaxy, in fact, so don’t expect perfection any time soon. Nevertheless, advanced yogis of genuine traditions provide you the closest approximation to the ideal.

And, Cloud Wandering gives you a way to tune into the deeper themes that transcend specific practices or philosophies. You don’t abandon your root tradition but you develop it further with the wisdom you glean from other lines of thought and experience. If your guru (lama, spiritual teacher) allows the wandering then by all means go for it. Highly recommended. This is the way of modern yoga—it’s eclectic and draws from everything and anything of value: both traditional and ultramodern.

Read all of the foregoing as: To progress on the mystical path you must wield exceptional skills in multiple disciplines. Yet, this simply ain’t possible: no how, no way. Not for mere mortals. Jyotish validates such an indelible insight through and through: every person comes in with karma which takes the form of nine energy streams (grahas, planets). How many of the nine are tie-dyed good?

Three, although one of them—the sun—can be cruel and merciless—in his righteous upholding of the exemplary and pure. The other two are wonderful and the type of folks you’d like to bring home to meet your parents. What about the rest of the crew? Two lapse a little behind the good gals and guys. They model normal human behavior—greedy, self-centered, overwhelmingly interested in pleasure and possessions. Mercifully, they tote a sprinkling of goodness along with them too.

That leaves four more grahas to go. What’s your gut feel? Not many options left: they number more than the good orbs. That being so, you discover that they embody evil from lesser forms—simply nasty or spiteful or mean—to incredibly wicked forms that you really shouldn’t even consider in passing. In a word, they’re BAD. So, here you have the judgement of very great and wise beings from across the ages. They all concur that the Jyotish model matches the clockwork of this universe and world precisely.

This means that every soul who visits this realm gets the cards stacked against her (or him). Scan the numbers: Four villains. Two greedy, self-centered louts. And, two—sometimes three—angels in disguise: the kind of friends we all hope for. Thus, two happy encounters filled with light and uplifting joy; but two meetings that will surely lead you forever astray wandering in delusion and thirsting for more.

And, four rendezvous with a churlish lot that won’t even bother with the small pittance of pounding you off course and into desolation. They will settle for the delight of opening the gates to hellish and infernal realms and watching you sink off down, down into the dark. Ah, what could be better for an incarnate demon and lunatic? Don’t suggest you enjoy a spot of tea with this collection of celestial crooks and tricksters any time soon—even if the invitation comes embroidered in your favorite color and cloth.

Where does that leave you? And all beings in this world? That was the crux of the earlier affirmation about the impossible obligation laid upon you to brandish superlative skills. With the karmic cards unfairly dealt out against you as a shell game—a scam and con—your only hope lies in linking to a viable and genuine mystical tradition. None of these yogic heritages are perfect but they don’t have to be for you to get the leverage you need. Why? They’re as interested as you are in shuttling along further toward the Light and a fairer shake of goodness.

Terrific. Those are the intransigent obstacles—along with a sliver of hope. What’s the prize? Surely, not a kewpie doll? Good, good, you haven’t given up! Smart move. Journey’s end swings into view once you reach very advanced stages of yoga. These presuppose impeccable zhine (concentration) and, preferably, some facility with Dzogchen or at least, vipassana (mindfulness). Zhine fuels the car but mindfulness (Dzogchen or other Buddhist practice in the same vein) helps shift consciousness further from left brain to right brain—that’s not the final destination but a needed second step on the journey to genuine higher awareness.

The pith: zhine (first step = left-brain mastery) and mindfulness (second step = right-brain activation) provide the landmarks for reaching the shores of intermediate yogic skills and awareness. With these cookies in your knapsack, you’re really on a roll! Hoot, mon.

Okay. So now you have the overall picture of how to engage with space up through the intermediate levels of energy work. There’s plenty more that needs to be done beyond this but for now, as a reference, here’s the overall sequence and the elemental practice—the essential bedrock—to get you started. Details of how to develop these skills further get fleshed out on the remainder of this page and future explorations of the higher levels.

1.3 practical energy work with space — beginning and intermediate levels

The following terms provide orientation for focus during energy work:

A. Cardinal directions
a. For the compass below, this would be North, East, South and West
b. For a person, the corresponding directions are Front, Right, Back and Left; BUT, also include Up and Down

These directions relate to the kendras in a Jyotish chart (the kendras are 90 degrees apart just like both the compass and human directions).

B. Angled directions
a. For the compass, these are often called intercardinal or ordinal directions; they are NE, SE, SW and NW
b. For a person, the corresponding directions are midway between the relevant directions
c. On the horizontal plane, this gives a mapping similar to the compass: front-right, back-right, back-left and front-left
d. However, the vertical angles go between Up and the eight horizontal directions (both cardinal and angled); and, likewise, between Down and all eight horizontal lines.

This results in four horizontal angled directions and sixteen vertical angled directions overall. Hence, the total number of directions you use as a framework to develop consciousness of spherical regions adds up to 26. How’s that? Eight total lines on the horizontal plane (cardinal plus angled). Eight more lines (angled) between these and Up. And yet another eight more lines (angled) between the horizontal lines and Down. This gives 8 + 8 + 8. Where are the other two? Right. Up and Down. You get 8 + 8 + 8 + 2 = 26 lines to balance individually and in combination with other lines.

Should keep you busy for a while, eh? Detailed guidelines for practice are provided below for the first two steps—near space and early midline.

1. Near space — develop skill with qi on the body surface (weigong) and then inside the body using the organs, joints and spine as major foci (neigong). With this under your belt, next start to work with near space about the body: work in cardinal directions first. Start with Left and Right as a pair; then, add in Front and Back as another pair; give this some time to settle in before you mix in the final couple of Up and Down as a pair.

The fundamental skill needed for energy work with the near field

Rest assured that this will only work well if you have grasped the basics of sinking and dissolving your own body first. The main practice—explained back on the level 2 sadhana page—centers on the Six Harmonies (six major joints of the body). The nervous system builds upon itself so you must go step by step from the known (a major joint) to the unknown (any spot in the near field). The most useful technique hinges on this: pick a major joint and then progressively sink it AND a spot in the surrounding space; work through several spots before changing to a new joint.

The foundational blueprint that you can adopt and then adapt to suit your own style goes like this: pick a joint or pair of joints, say the left and right shoulder joints (sjts); sink/dissolve (sDs) them; then pick an axis and work through each node (part), say the front-back axis. In this case, the sequence goes: sDS sjts AND six feet in front; then sDs sjts AND six feet behind; then sDs sjts AND twelve feet in front; then sDs sjts AND twelve feet behind; finally, sDs sjts AND all four of the axis nodes.

Be clear about what you’re doing: there IS another person (classmate; or, another version of you) in the near field spot. You sDs the same joint(s) on the person that you do on yourself. In the preceding example, you would sDs sjts for yourself AND sjts for the person six feet in front on the front-back axis. And likewise, for all axes and all nodes on the axes. Plenty of combinations for you to explore and fine-tune.

Once you start to gain facility with this you will notice that sDs for both a local joint (on you) and a near field node will have a MORE powerful effect on the local joint. This is basic energy medicine and used all the time by those in the know. All folks have energy bodies: by sinking and dissolving a place on their physical body and a similar place in the field around them, you amplify the energy balancing a lot. Eventually, beyond belief—at least for ordinary folks. Repeat this procedure as a template for the two other cardinal axes. That will suffice for quite a while.

Invest the time and energy to learn this skill forwards and backwards. If you do so, you have a promise that you will own something precious, indeed: a foot in the door to the big leagues. This is THAT fundamental of a skill. It underlies all advanced yogic work—all those fancy techniques you hear about: in the end, they’re only energy medicine applied at a higher vibration.

If you get the knack for working at the physical and etheric levels, you will succeed at the higher levels. Guaranteed. You just need zhine and more midline fuel to achieve the higher resonances but with the sDs skill in hand, you can apply it to develop both zhine and midline resonance. So, just time and effort are left once you have sDs truly at your command.

More advanced work with the near field

Once you have some facility with each axis then begin to work with more than two directions at once. Gradually move on to holding court with all three axes (eight cardinal directions) at once. This towers impressively tall. A sensible approach touches base with the complete set for part of a session but also refines simpler sets of directions. The more you swing back and forth between general and specific detail, the better. Improvement with this skill is not a one-way street. “Back and forth, back and forth” nets you steadier and more valuable gains.

Got the idea? Great! What do you think’s next? But, of course: angled vectors (line; direction). Just apply the same principles for learning to guide this flock of swirling qi flows. Each new direction will open vistas for you and for better outcomes. This requires serious time and effort so enjoy the ride and don’t watch the grass grow—you have lots of better opportunities to explore.

Finally, after at least half a year (better would be a couple years) intermingle all the foregoing techniques and directions with spherical expansion. That is, use the cardinal and angled directions at times and steadily add in ever-increasing spheres. Balance the surface of the sphere. Then balance everything inside the sphere. Then practice EM (energy medicine) by addressing the most relevant regions within the sphere—are there hot spots; weak spots; knotty spots or other dysfunctional regions? Yes? Then balance and tune the regions with all and any techniques you know—aim for minggong (qi and physical levels) mostly but always pull in some (even, if only a token bit at first) xinggong (mental level work such as spiritual healing).

Size of the region? To start, the distance should be up to a couple meters (6 feet) and then double that. This relates to the advice on the previous level 2 sadhana page about asanas with expanding qi. Basically, visualize and feel one person six feet away in the cardinal directions to start (left, right, forward, back, up, down). Then mix this with the angled directions halfway between the cardinal directions (for instance, left front and right rear). Then add a second person in each direction at twice the distance. So, now you have a person at 6 feet and another at 12 feet in the directions you are focusing on at the moment. Then, as explained above, sequentially introduce more directions (Up and Down next; and finally, all the vertical angles).

2. ML (midline) — once you stabilize the near field about your body then start to link in the chakras. This constitutes an enormous task so take your time and appreciate the gains you make as they occur. Focus on one chakra at a time: tie it to at least one point in the field around you. Balance both the chakra and the point (and later, points). Alternate between a fixed routine (planned sequence of points) and energy medicine where the points are selected based upon which ones are most over—or under—active.

3. Outer space — No sham and shuck here: far out! Who could have imagined you would’ve ever made it this far? Certainly not the underlings of darkness. Keen and viciously clever they are, for sure. That’s their strength but it’s polarized, fixed. And, naturally, such a rigid excess leads to a weakness: here, pride and insufficient attention to detail at times. Yep, even insurmountably monstrous and titanic forces have weak points. In martial arts—and energy work—you note the weakness and, if appropriate and timely, turn it on its head. This usually buys more opportunity for a more auspicious denouement.

No being walks away from this universe unscathed—not even the tyrants. Consequently, you have quite an opportunity to leverage. Go for it, as you now have the skills and wisdom. Well done … and then some! For the background skinny on outer space and the host of lifeforms it houses and what this all means for yogic realization, have a read of the following sadhana pages on levels 5 and 6. You will be glad you did but be forewarned: knowledge comes with a price—it’s an obligation to the spiritual elders: you must take action and not just file the info on a bookcase shelf or laptop file somewhere. That’s old school. If you’re really cutting edge, you will act—and act decisively.

Opportunity knocks seldomly in this world. You know the saying: luck is when preparation meets opportunity. This gem, attributed to Seneca, a Roman philosopher (1 BCE - 65 CE), underscores the necessity for relentless effort once one commits to serious practice. Jyotish guarantees that pockets of opportunity will always come—just as cloudy days will too.

Simultaneously, prolonged, focused meditation and energy work leads to a resonance that will not fail you. And, when the day of deep supernal sunshine comes, you will capitalize on the moment and catapult to a higher—and more nourishing—level. It works like this at the advanced stages: You putter endlessly at one level and then, hey presto, a tipping point slips you through to the next rung on the ladder.

4. Inner space — to be clear, here you find many floors in what appears a simple one-story ranch home. How’s that? Just as increasing sizes in this universe eventually lead to a greater sphere, the multiverse, you find that decreasing sizes eventually lead to another form of infinity. Hard to imagine, certainly, since we’re all conditioned to life at this scale of form and motion but the spiritual masters and shamans and mystics who have gone before us uniformly assert that sufficiently small leads to the same kind of openness and immense presence that sufficiently large does.

Some physicists speculate that at scales even smaller than the quantum field—which all modern physicists take for granted—further levels of information can occur. This corresponds to an instance of the holographic theory which many scientists also now take as a given. Though not yet well-verified by the modern scientific priesthood, the existence of other dimensions (planes; levels; lokas) seems a certainty.

And, why? Because over the eons, an endless string of spiritual explorers and mavens—those who actually experience higher states of awareness—uniformly say so. They visited them! Whom would you rather believe: someone who has mastered his own heart and mind or a priest bent on keeping his status and pleasures while he can?

Here’s an opening shot for you: check out the Tibetan term: barnang (try: barnang Tibetan Buddhism; make sure the search engine gets it right). You won’t find much which is hilarious, simply hilarious. Way beyond hilarious: it’s a disgrace and outrage that such an essential idea—and related practice—gets immense short shrift. The best you will do (as of this writing in 2025) is: “one of the Tibetan words for space, barnang, … literally means ‘the appearance of between-ness.’” Big deal. Why’s this important?

In art and psychology, you’ve got figure (what’s of interest) and ground (the background; what’s pretty much irrelevant). Humans (along with every other creature on the planet) are wired to attend to the figure. Empty space (the ground) is not going to feast on you for lunch or muck with you for any old reason. Predator - prey is the rule down here, in case you have conveniently forgotten (the norm for most). And?

And this: neuroscientists now know that the brain organizes itself along specific lines. You no doubt have heard of the left brain - right brain split: like two parallel supercomputers churning out their complementary solutions. What you may not yet have fully imbibed is that each of these quantum processors has a personality and consciousness all of its own.

There is NO one “you” to be found anywhere. The social version of self that you present to the world is an amalgamation of both these computers. This persona—the outer dressing or clothing of what is called the ego in psychology—mostly operates under the direction of the left (logic-oriented) brain since that’s much more relevant to daily life and how humans operate most of the time, at least when they’re not at war or drowning under the composite burden of excessively demanding, relentless stressors.

But underneath, the left-brain captain of your social self there’s more. Much more: if you take a peak and dare to look, you will find two different characters at work (the left brain and the right brain), each with its own needs and agenda and even with its own hang-ups and frustrations and twisted motives. All in a day’s work. But that’s the truth of it: what you really have to contend with to even find yourself standing at first base in the ballgame of higher consciousness. Part of you shouts, “Go for it!” and another part screams even louder, “Whoa! Whoa! No way.” Who wins? Doesn’t sound good, does it?

In the eastern perspective, you have a yin process (right brain) and a yang process (left brain) both vying for control of the machine and what it will do next. That’s plenty already but there’s more.

Back to the neuroscientists and all their new findings: you’ve got another monumental yin - yang dynamic to consider and adjust for. Over the last twenty years, several functional brain networks (groupings of brain regions that operate towards certain specific ends) have emerged. And the dominant threesome stand tall as another major version of yin - yang tension in all its glory.

At the top of the heap, the orchestrator resolutely surveys her minions. This paramount neural circuit, the Salience Network (mostly housed in the front parts of the head), enjoys first licks at all experiences and decides whether a yin or yang process gets invoked. If the outer world, say a modern-day version of a saber-toothed beastie, shows on the radar, then the Frontal Parietal Network wakes up and struts its stuff. If the scene’s all chill, rad and fresh then the DMN maneuvers into the top seat and keeps the autopilot and focus a little (or a lot) more inward-oriented: mind wandering, day dreaming, contemplating events all happen under the DMN’s sway.

To sum up: the Default Mode Network (DMN), describes a grouping of regions that, together, relate to many facets of self-identity and self-talk. The DMN invokes processes in both the left and right brains but related to current understanding of how the brain operates, it is the yin (inner, more receptive, more self-oriented) aspect. In contrast, the Frontal Parietal Network, refers to a gaggle of regions that express and process yang (outer, more oriented to the external world and what to do with or about it) activities. This network includes the parts that help each person wade through daily existence: attention, working memory, integration of sensory streams.

Where have you arrived? And, what happened to barnang—the space of awareness? Let’s try a table to delimit the gist:

What does this all mean? And, why has no one explained the extraordinary importance of barnang in terms that a modern, educated westerner might understand? What a sorry turn of affairs! The models and explanations of monks over a thousand years ago are still the going fare for seekers, both great and small. Everyone gets short-changed! How delightfully democratic. Bleah.

In consequence, the modern version goes like this: It turns out that an innocuous part of many Buddhist meditations—partially opening your eyes and gazing into near space (straight out ahead or down just a short ways past your nose tip)—shifts brain dynamics so profoundly that any related meditation style activates a unique constellation of brain structures. Why? Vision acts as the primary organizing peg for all sensation and mentation. In fact, for everything. In trusty Jyotish, you find that vision maps to the tenth house (the mid-heavens; the place of greatest power and connection to the upper realms).

So, although hearing (which relates to the eleventh house and is also up there but not quite as central as vision in the tenth house) develops earlier than vision and according to Tibetan Buddhist accounts of the death process, it (hearing) is the last sense to shut down, vision is still the queen (or king, take your pick). Which means?

Which means that if you switch off the “what” function of the left brain which seeks to classify everything and anything, then the whole brain goes a little hazy and struggles to follow its normal patterns of tying words, experiences and sense of self all into a neat bundle. But you need to switch the “what” off at its very roots: vision itself and the soon-to-follow labeling and grasping. Simply give up on looking at anything and another world opens mysteriously before your gently half-opened eyes. Space becomes a portal to domains beyond the pedestrian.

This is the chink in the armor of tamas, the downward pull away from health and the life-giving regions of the universe. All advanced yogic systems somehow make use of this important fact but in light of modern research, the best approach appears to be combining the usual Dzogchen approach (which maximizes right-brain focus) with the usual Hindu approach (which maximizes left-brain focus).

This is very similar to the style advocated by Mahamudra doyens. What’s usually missing from their back and forth Mahamudra way to regulate coherence is sufficient vitality along the midline (kundalini, tummo, neidan). So, in Neidan Yoga a third vector joins the party: midline cultivation.

Way back, just a shade short of a thousand years ago, Milarepa (literally, common man), the greatest Tibetan yogi of his age, strongly counseled that such energy (tummo, in his terms) must not be forgotten as part of the package which can ferry a seeker across to genuine and stable higher consciousness. You should understand that in modern times, practically everyone has slacked off the midline energy work. Aspirants may practice some, even for a few years, but it is all a far cry from the real, titanic and yet balanced energy required to power your rocket to higher lokas.

So, one, two, three. Here you have it: Dzogchen meditation for right-brain activation, Hindu concentration (especially at the third eye [outer] and/or ajna chakra [inner]) for left-brain activation, and any and all midline techniques for the requisite fuel to lift off.

Note that the Dzogchen way of progressing along the path, toes the line of Spirit the best and this is a major reason why it is widely regarded as the cleanest, most thorough and effective path to cut through to Light and lift off from the stranglehold of a short-lived body and heartmind—despite their immense appeal and forceful urgings.

Now you know. So, get to it! Dzogchen and a lot of other styles depend on barnang (literally empty space) to work their magic. The science behind what’s happening has started to unravel the mystery and begun to offer some practical insights. In short, here’s a way to turn off most of the left-brain chatter (“what” is perceived) and, simultaneously, activate right brain coherence (sense of unity and wider perspective). With a swig of the high-octane juice, who knows what you can do to help yourself and others. Why not try and find out for yourself? It’s well worth the effort and incredibly rewarding any way you cut it. Heave, ho. Here’s to Light and company.

2. the secret of all spiritual endeavour — tapas

How do you know? How do you really know you’re not just spinning your wheels on the spiritual path and merely rearranging the furniture: kicking up a lot of dust with a bevy of interesting interludes and findings, sparking heaps of short-lived excitement and thrilling commotion and generally feeling fully alive with plenty of hip and rad company to corroborate your story? It all sounds good, yeah?

But is it a difference that really makes a fundamental difference? Or are you just doing a bang up job of fooling yourself and the world with you? Evidently, every single peep out there seems to agree with you or at least doesn’t shout out from the rafters and rooftops that you’re tracking wildly off-course. Why, even the birds, clouds and starry heavens seem to concur since they don’t say much of anything about the matter one way or the other anyway. You’re on a roll for success, no?

Well. When’s the last time you dug truly deep into your pockets and had a rummage around? Are you genuinely making progress or not? How can you tell, for sure? The point here? Any easy, glib answer you care to proffer surely is wrong. Certainly, wrong. Life may seem simple but it’s not. It’s quite a formidable challenge even for the gifted. And ordinary folks? Hopeless. There’s a saying: what ordinary folks do? … don’t do it! The masses live and die in this world and not much else.

This is not your calling, not if you profess to be taking firm and able strides along the road to spiritual unfoldment. But are you? You might spend decades practicing this meditation and following that teacher and then that one and then that one. Lots of feathers in your cap. But do they amount to anything at all? How do you know? Who told you? What authority do these experts have? How do you know they’re experts? Just because everyone else says so?

Everyone else also says a whole bucket full of crock that passes as normal and even desirable. How do you know that suddenly they are on the side on the angels when they evaluate your skills and progress with higher consciousness even though most of the time they are totally lost and spout endless junk that accosts the soul from every possible angle: deception, sweet talk, ignorance, outright aggression.

The vagaries and follies of the mind endlessly cling to the illusion of permanence and stability. Neither of these are anywhere near the top of the list of scientifically proven facts. The spiritual masters of all persuasions say the same: you won’t find a happy ending here ever—no such luck. Only hard work in the right way and right direction gets you a better deal. But what’s the key? How do you know you are getting somewhere ahead of the lousy karmic cards you were dealt?

There IS an answer to this … but … as usual … it takes courage and consistent effort to actualize such a golden, God-sent vehicle and then yet more strength and goodwill to make it yours permanently. However, since nothing else can compare or even offer a meagerly useful alternative, you’re stuck with this chore. A promise, though: once the tool becomes your trusted friend and confidant, you will rapidly breeze past all opposition.

The tool? Something deceptively simple but the wish-fulfilling gem that all wish for: tapas, that is, the friction and fire of ardent and consistent effort. How you employ this friction and fire is the finesse: you enlist some form of practice and activity and then stick with it; that’s the first part. But the second part does the trick: you notice how both the world outside and the world inside (you) respond to the efforts. No news is bad news. And, unfortunately this goes against the grain of human nature: we all seek the easy path, with the least inconvenience and problem.

So, if life seems to concur that all is well and good with your spiritual effort (say, a particular meditation) you must be rocking and cruising in good form, right? Wrong, very wrong. You forgot the nature of this world: it is not out to support your party, it’s an uncaring jungle, at best. The closer (more realistic) picture says this world and the local world systems are all thoroughly corrupt and tamasic (tending towards chaos, disenchantment and dissolution).

So, think for a second: if you shake the tree and disturb the dragon’s cozy nap by tuning into the Light what do you think the Dark is going to do? Ahh. Now, the cogwheels are turning. You’re mulling it over in good form. Right! It will push back … and if it feels at all threatened or displeased, it will push back hard or, even more miserably, it will push back with stealth and deception or perhaps half-truths (one of its favorite tactics). In short, you need to be on watch for the obvious menacing recoil in whatever form it arrives: THAT will be a sign that you are on track. NOTHING ELSE can be counted on in this messy and insincere world.

To recapitulate: tracking a beeline to heaven requires both deft footwork and a functional way to monitor progress. Not much use trekking off over a cliff edge somewhere. Much better to snuggle close to the tried and true path but with room to move and adjust for your unique karmic challenges and opportunities. Like a game of chutes and ladders: you go up, you go down. But overall, what gives? Good feedback offers the only viable solution.

And, tapas reigns supreme as the clearest, most reliable way to judge what’s actually going down. The rules:

1. Avoid extremes — too much resistance from your karmic foes will sink you since too much of a bad thing sires inevitable evil results which can snowball and become too much to bear for long; so, change your tune whenever the going gets too rough for too prolonged a time. Experiment! Find and try out different avenues. Still, don’t throw the baby out with the bath water: keep to your basic plan only now tinker a bit and implement an upgraded model with a few new twists and turns.

Little or no resistance from your karmic debt collectors also doesn’t help much. “No news is good news” can apply at times in general life. However, here your goal revolves around keeping abreast of the enemy’s plans: keeping one step ahead of your supercomputer foe. Ordinary means will not avail you with this. Who can beat the best machines at chess or go or most games these days? No one.

That’s why you need to plug into the higher dimensions: they operate as supercomputers too but at vastly superior levels. The upstairs computers you can tap into via tapas and loyalty to a genuine spiritual path will outshine anything to be found down in this dimension, whether squeaky clean and bright … or dirty, dusty and dark. This is the whole point of the spiritual quest! Get yourself linked into saner abodes and hang out with saner and kinder beings. Hmm … yeah.

2. Work hard — tapas means fire and that only shows up if you sweat; so, sweat and sweat a lot. Don’t burn yourself out but do keep pushing yourself just past your so-called limits. Humans have amazing gifts and potentials if they only get out of their own ways and let nature flow like a beautiful, majestic and bubbly river. Nature does so anyway. Can you latch on and benefit from the ride?

3. Focus on what you want (the good stuff) and not on what you don’t want (the bad stuff). Even though you do need to keep abreast of how you are faring vis-à-vis all resistance to your personal and spiritual growth, you don’t need to wallow in it.

Just set a regular check-in time (at the very least, once a week for 15-30 minutes of reflection, adjusting and planning). For the rest of your journey, simply shrug off all the flack as small change compared to your goals and integrity. It’s good practice: the lesser beings will show up with their spears and deceits; you just weave through and around them keeping to your stride: all in a day’s work for the true spiritual warrior. Keep practicing nei jia quan for inspiration and improvements with this! You can. Yes, you can. For Light is on your side.

2.1 beating karma — energy work for tapas

You’ve got the plan, the vision and the understanding now. You’re privy to the inside scoop on tapas—what makes it tick and why it’s ultimately the key tool to empower a successful trek along the spiritual motorway. But, how to do it? What to do? You know: the details? Hang on, here they come … whoosh.

First port of call: JSM. Have a gander at the below chart. From what you have learned so far, which phase of the breath cycle would resonate most with the notion of tapas? Like: fire, transformation, continuity and consistent endeavor? As a start, it surely wouldn’t be related to the outbreath, which is all about chill and letting go and relaxing. That scratches metal (Lung, Large Intestine channels; initial part of exhale; Aries, Taurus) and water (Bladder, Kidney channels; latter part of exhale; Libra, Scorpio). Two down … four to go.

The camera turns to center court and a toss up between inhalation and retention. Who muscles in the edge? Retention clearly owns the crown jewel but is that what’s needed now? Retention provides ultimate transformation under the aegis of deep stillness. Hmm … doesn’t really sound like fiery blazes and explosive moves and chili peppers, now does it? Right. Inhalation goes the extra step and snatches the tip off. One for tapas!

Hence, cultivate imperial (or, sovereign) fire (Heart, Small Intestine channels; latter part of inhale; Leo, Virgo). Why? The latter part of an inhale resounds with much more qi than the earlier stage so prefer imperial fire over wind (Liver, Gall Bladder channels; early part of inhale; Pisces, Aquarius). You can choose your weapon here as several fine tools avail themselves for your benefit. Just now, though, let’s start at the very top of the list. You will get to peruse many other similarly formidable options in later sections.

2.2 Balance the channels and the spine at the same time

1. This takes qnM (qi needle and mantra) one step further; as a reminder: in qnM you use a qi needle to balance some (or all) points along a meridian bilaterally (both sides done at the same time); the addition here brings in balancing a vertebra or small region along the spine at the same time.

For example: while working along the Lung channel, the regular qnM pattern entails 3 tonify (clockwise turns of qi needle for the acupoint on both the left and right Lung meridian), 3 disperse (counter-clockwise turns), 3 tonify and finally, 3 more disperse at each point.

2. The next step adds in a section (the smaller the better) of the spine simultaneously; therefore, you use the same 3 tonify, 3 disperse, 3 tonify, 3 disperse pattern but also rev up your mind and energy body to pull the target spinal area into the balancing act: you sense the two acupoints AND the spinal vertebra (region) at the same time and use your skills to fine-tune the whole group of items at once.

Balance them against each other and together and in terms of other parts of the body and even in relation to spatial regions around the body. As you might guess, you can take this approach a long way toward achieving higher states of awareness. It’s really powerful when used respectfully.

3. To sum up: qnM provides the bread and butter means of tuning and healing meridians. This corresponds to work at the rashi (constellation) level which relates to the physical plane of everyday experience. Here you have the fundamental Neidan Yoga technique for building the body mandala (BBM). For a refresher on BBM, click here: Building the Body Mandala.

4. Going deeper (as described in step 2): one amps up qnM to include a part of the spine (qnM+s). This creates fresh challenges and demands more intense focus but successful practice fortunately wields you a windfall—significantly toothsome and potent transformative juices—fine wine instead of cheap beer. Other than a tastier treat, what’s the payoff?

Payoff? Why, the jackpot! The Vedic astrological focus cuts deeper: one now treats at the nakshatra level which maps to the etheric realm. This can help regulate deeper patterns such as physiology and subtle energetic communication. Treating a rashi with qnM balances the body. Treating a nakshatra with qnM+s regulates both heart and mind.

Normally, any presenting symptom—however simple it may seem: say, a twisted ankle—requires some support at both the rashi and nakshatra levels. If the situation is more convoluted or draws from deeper roots—for instance, a chronic low back pain that never quite heals completely—you often enlist further tools. Some of these get covered in the following sections on this page: especially refer to Pack and Dissolve — Spine and Bones.

5. Last loose end: all well and good but what’s the long and short of it for beating karma? Like, what do you do? Yeah, yeah. Thought you’d ask that. Still … you’re there. You already know: qnM for physical and qnM+s for emotional and mental. If you want a deeper fix for karma itself then the first step—nearly always—entails revving up the tapas (spiritual heat and flames). Where? The Heart and Small Intestine meridians (Leo and Virgo, respectively) are your leverage and golden lighter to spark this all into action. Therefore, incorporate qnM and qnM+s for all or at least parts of these two qi streams.

6. Then link in energy from the chakras. To stride past mere wishful thinking and reach the fields and forests that adorn the foothills of astral worlds—where chakras hang out—sits as no mean feat. Advanced concentration usually provides the ticket. Working with individual chakras gets thoroughly detailed in sadhana levels 5 - 6. After that, the stakes get raised and work commences on groups of chakras—you balance them simultaneously. This provides access to the mental plane (maha loka in Hindu thought). Never a dull moment around here with all the ethereal merrymaking. Indubitably.

Had enough? At least, for the moment? Well … energy work for spiritual development truly can be mind-blowing. And, taxing. This all takes a lot of work … more, in fact, than most of us ever want to—or can—deal with. Yet, there’s a solution even for this quandary. Ironically, you get help courtesy of nature’s own overbearing greediness.

All creatures on the planet come off the assembly line with ineluctable habit as the number one way nature ensures we act as it intends. Obvious, right? Habits are hard to break—whether good or bad. Hence, turn tables on this creepy lowlife vibe and just keep up with a regular spiritual practice. Bingo! Over time your investment morphs into a good habit for you. Then, struggle against the dark’s inexorable downward pull gets easier. You can even coast uphill at times. How choice.

That’s it for now. Lots to learn, do and navigate. Remember: take the show in your stride … whatever or whoever crosses your path or drops in. You can! Why not?

3.1 Diagonal Chop — Activating the Spine between the Shoulder Blades

Let’s dig into Diagonal Chop, the second exercise from Tian Gan Neigong, that preeminent set of body practices from Baguazhang that help to wring out the spine and central energy channel. What’s your take on whole-body movement? For the key principles covered so far, you’ve got:

1) Keep your energy rooted deep down into the ground throughout qigong and nei jia quan practice. Just like an august, towering oak tree, you stand tall up into the sky but also reach deeply down into the earth with your roots spreading out widely in all directions. Sink the roots twice your height.

2) Master Ringing the Bell first. You can check the previous Sadhana page for pictures. Rotate your torso to one side and then the other. Don’t shift yet. Just stay in place centered between the feet. Initiate the movement from your waist and lower back. Don’t engage any other muscles. Feel the interplay between Bahui, Huiyin and both Kidney 1 points.

Next, move and rotate the torso at the same time. Let your pelvis sink and feel that you lightly sit on a massage stool as it moves to the side and swivels at the same time. Your spine is vertical throughout. Don’t tilt. Ring the Bell facing the forward leg for a while and then repeat for the same number of repetitions twisted to face the rear leg. Make sure to feel the five gates clearly throughout the entire set of movements.

Voila! Diagonal Chop in full form:

As you can see, it looks remarkably similar to the previous Tian Gan exercise, Sword Hands. This makes the learning curve much easier to negotiate. In fact, most of the principles engaged for Sword Hands still apply. Here’s a link to them, if you’d like a quick review, Sword Hands.

What’s new? Before, the arm moved horizontally across the body; this time, the arm traces a diagonal path (up on one side and down on the other). Most importantly, the diagonal chop must be driven from the ribs. This links the arm—imagine it’s a rather weighty axe—to movement initiating from your core (the lower dantien in the middle of the torso about a hand’s width below the umbilicus). Your arm still needs to extend out and away from the torso as before. Always good form, this focus now pays extra dividends for it ensures the axe hits out and away from your front knee and avoids the janky mistake of swinging back toward your own leg.

Therefore, the ribs facilitate this outreach of the arm in both exercises. But now, they also open as the arm rises and close as the arm falls. This harnesses gravity for maximum effect on the chop. You want to imagine—and feel—that you’re chopping with your entire body: the torso serves as the axe handle and the arm comes along for the ride. You should not use shoulder muscles very much to make the chop.

Even so, the momentum and congruity of torso and limb will deliver a solid strike down and laterally across the body. Once you get the knack for connecting all the dots, you will find this move has heaps more power and vigor than Sword Hands. The other new thing here stems from the lateral (radial) and medial (ulnar) deviation of the wrist. Imagine standing with arms hanging at your sides and the palms facing forward. This demonstrates part of normal anatomical position. See the adjacent picture.

Flexion of the wrist would mean the fingers lift forward toward the viewer (you) and then up toward the wrist; extension covers the opposite motion. These are not what you want for Diagonal Chop. Instead, the thumb and fingers go toward the side, away from the body for radial (lateral) deviation. This is also known as abduction of the hand. The terms lateral and abduction should make sense since they indicate moving away from the torso (midline of body).

But why’s it also called radial deviation? Have a look at the other, bony side of the body. See the term, radial? That indicates the forearm bone on the lateral side. So, thumb and fingers toward the side chock up radial (or lateral) deviation. Or equivalently, abduction of the hand (in Latin, ab means “away from”).

Heading the opposite direction nets you ulnar (medial) deviation. Also, called adduction of the hand. Here, the ulnar bone is on the medial side of the forearm (closer to the torso). Memory aid: it all boils down either to toward (adduction) or away (abduction) from the body’s midline.

Or, in Baguazhang idiom, one speaks of hooking the radial bone as the arm lifts and stamping the palm root as the arm chops down. This simplifies the anatomy and focuses on which part of the wrist has your focus during the move: you focus on the thumb-side of the wrist (radial bone) as the arm lifts and on the little-finger side of the wrist (palm root) as you chop down.

There is NO flexion or extension of the wrist for this movement—only radial and ulnar deviation. What have you got? As you lift the arm, the wrist slowly deviates medially (hook with the radial bone at the wrist). The deviation should end just as your arm reaches maximum height. In practical terms, you just focus on the radial bone at the wrist but remember to lead the movement from your core (the lower jiao; and sacrum which the other hand senses).

And, on the downward chop, the same ideas apply: now focus on the palm root (pinkie side of palm at the wrist) as you slowly deviate the wrist laterally (stamp with the palm root). The deviation ends just as the chop ends. The chop should not cross the body’s midline, ever. How many times? Same as before: 15-30 repetitions on each side. Just coast along at a level of exertion that suits your fitness and enthusiasm. Some of the later poses are done 40 times. Take it step by step and you will surmount each and every obstacle—and even better, you will achieve great results and enjoy marvelous ends and then ramp up with new beginnings at a higher level.

That’s it. The remaining principles and considerations are as before. Remember, to inhale as the arm rises and exhale as it sinks. You shift the torso in the same direction as the arm so that most weight ends up over the relevant leg. Further, keep the elbows heavy (have a sinking sensation in them to ground the limbs and body). Also, your eyes track the hand but head does not tilt. There you go. Poppin’ and legit, full-on.

3.2 Bear Step — Connect qi Deep down into the Earth

Far out. You’ve tuned into something bigger than life—sometimes, a useful conjuring act. Tying in body, qi and mind stands you squarely on the first leg of the esoteric passage. The next step? Tie all that useful whole-body and whole-heart movement down, way down, to the center of earth. Tap into the earth’s fundament and immense potency. Pulling qi up from the belly of Mother Earth will trigger magic and marvel quicker than you might imagine or wish to believe.

This part of the equation gets relegated to small print or chicken scratch if it even gets mentioned at all. The great yogic traditions simply blow right past this and scoff at it as small change—and hence, beneath notice. Period. Honestly, good luck with getting a lama or guru to toss you a few choice words about cultivating a smooth connection between the earth and your good self.

Shamans come closest to acknowledging the importance of Gaia in the spiritual plot. But they lack the tools to capitalize on this essential insight. In short, these sages and magicians only hold fort along a relatively short, first stretch of the supernal highway and cannot guide you further than that. For most of the journey, only heavy-duty advanced yogic techniques offer any hope of genuine progress. Sounds like slim pickings. What’re the options?

Not what you might want to hear or believe: Of the hoary yogic traditions that undergird Neidan Yoga, Daoism—a blend of shamanic, religious and spiritual practices—earns a marginally passing mark for some practical ideas and insights. Sounds hopeful? Nope. Unfortunately, most of the ardent Daoist mystics still find themselves lost somewhere between shamanism and their religion’s happy-go-lucky world of gods and goddesses, who will make everything alright. The result of such a potent brew of cacophony? These dedicated seekers finish the race empty-handed—stuck in the bowels of lower and intermediate shamanic dimensions. Sure, they’re up in the sky somewhere … but find themselves a far cry from the bosom of Reality where they purported to go.

And the other major players? Even worse. They fail miserably, fall from greater heights and conclude their soulful serenades with similarly flat outcomes. Can it be? Assuredly, yes. How? How is it possible? This is not rocket science: you will find the answers widely advertised throughout the esoteric and yogic literatures.

Here’s a snapshot: in this world of ordinary beings with ordinary desires, what’s the most common pattern and wonder to be found? Surely, the conceit that one will live forever and the attendant mystery that one does nothing—or very little—to redress such folly. “Shop until you drop” regales and rules the minds of all.

And for those very few who truly turn the corner away from this abominable and jinxed outlook? What’s the most common pattern and marvel to be found for them? In a word, you find that they don’t reach journey’s end despite endless hype and puffery to the contrary: “I’m on the mark; I’m doing everything right; I’m totally in align with my tradition and teachers.” Yeah, right. Proof’s in the pudding. What befell and overtook these intrepid, sincere practitioners? The basics. Oh, those basics—they’ll get you every time … and, whether you aim high or low. So, listen up! This matters.

The closest cut to genuinely useful technique comes from the warriors—specifically, those trained in working with qi as a key component of their art. This means nei qi quan (internal martial arts) found mostly in China but you can also spot pockets of grounded and savvy combatants in other nearby countries.

For this specific task—connect and dredge up qi from the planet’s core—only Bajiquan holds and props up the requisite credentials and experience. Why? Every single move and pose and strike must come from the earth itself. Anything less than that is not real Baji but just a candy cane artifice—a poor man’s (or, woman’s) cheap barroom swindle and deception. If you’re not tuned in, you would never know.

Just watching folks practice or spar: it all looks the same—they athletically swing their limbs and strike, while stamping vigorously on the earth in some type of metaphysical attempt to spring a gusher and flood themselves and their opponent with an avalanche of fierce, unstoppable qi. If this idea works, then you’re a world master. If not, then you’re merely another lost satellite plummeting through space—one of the endlessly misguided but ever hopeful wannabe’s that dot the plains and hills.

The upshot? Wanting to, wishing to, really really working hard to … none of it matters if you are off track. Crawl before you stand. Stand before you walk. Walk before you run. Get the drift? Short cuts do happen but they’re the exception and not the rule—and therefore, not a good choice for plunking your coins and crypto down to bet on. If short cuts happen for you, then fine. In fact, everyone gets an occasional whiff of free and easy. But, down in the trenches will be where you make it … or, it breaks you.

Translation: Baji rears up as advanced work. Anyone can learn what’s to be done and stamp her or his feet until the skies cloud over. Getting results, on the other hand, demands a much steadier—and eminently more skillful—tack. Ready? Here you are. Get to it:

1. Master sinking and dissolving the Six Harmonies (major joints of the limbs) at least in a sitting position. This takes six months, or more, for most seekers. If you can literally feel your muscles, tissues and region around a joint (say, the left shoulder joint) soften and ease off with just intention and breathing, then you are on track. Once you have the six of them down pat, you begin again.

Only this time, you dissolve a joint and a spot in the region around you at the same time. And, keep at it until you have a clear sense of dissolving not only the joint but also the targeted point around you. It helps to imagine other persons (or, versions of yourself) around you in all the key locations. This was explained in detail back above in section 1.3 about energy work with the space about your body. Have a reread if it helps. Initially, get a handle on the cardinal directions. Then begin to add in other intermediate directions. 26 lines were discussed. At least, have a good handle on the cardinal lines before taking on the Bajiquan practice. This can take a year or more but you be the judge.

2. Now the fun: practice alternate nostril breathing (ANB) every day (or at least, six days a week). ANB is detailed just below so you can check that next. Work up to the six days: maybe aim for four days a week to start with. A session should be 10 minutes. Later, as you find value with this craft, you can up the time to 20 minutes (and even more). The ratio of inhale to exhale should be harmonic (explained in level 3 of the sadhana pages)—a useful ratio would be about 6:6.

And, one other important point that should be pasted on your forehead and kept there until it burns in so deeply that you live and breath it: do NOT use full breaths. What’s a full breath? If you inhale until you can’t breath in anymore, and then inhale yet some more: that’s full, 100%. For this version of ANB, only fill your lungs to about 40% of what full felt like. This approximates normal breathing at rest. So, if you basically stick to an easy, gentle breath at about the level of what’s normal for you, then you’ve got it.

There’s a place for deep breathing, in moderate amounts, but only if followed up with appropriate compensatory breathwork. Huh? Rapid and/or deep breathing is excessive and blows off too much carbon dioxide. This adversely affects the resting level of CO2 in the body with awful effects. It gets harder to port oxygen into the organs, tissues and cells. Not pretty. This will be discussed below in the sections about breath retention.

It turns out that holding your breath—either after inhale or exhale—is the best thing you can do to counter the effects of rapid or deep breathing. Because? Because breath retention slows down the rate that CO2 gets expelled. This increases the resting level of carbon dioxide which improves overall circulation and health.

Okay, touché. But what has this got to do with qi? Or, with the earth, for that matter?

Hmm, that was reviewed and amplified at the top of this webpage. The answer also tags along as a running theme through all the pages. You and all and everything you care to consider, come out of the cookie shop nicely in align with the cookie cutter used to fashion all the sundries, stuff and souvenirs of this universe. We all come from the same template: yogis—those in the know—talk of a powerful energy that climbs the middle part of the body (kundalini, tummo, the immortal embryo of neidan). Some physicists sketch it as a toroidal force (refer to level 3), which approximates a sphere with energy swirling up through a hollow tube in its middle. Lots of words and ideas for the same package deal.

Earth itself has a flow like that. You do too. What happens when you connect the two of them in proper alignment? Any guesses? All thoughts, welcome. Maybe you can research this sometime as a challenge to one or more of the major generative AI chatbots. Worth a few minutes. If not, just sit tight as future levels of NY continue to unravel the plot of accessing this toroidal stream of power and conscious light.

3. Practice zhine (shamatha, concentration) or some form of mental stillness (Zen, mindfulness, open awareness) most days a week. As above, six days a week should be the eventual confirmation that you’re on the money and buzzing nicely. Begin with ten minutes and develop the taste for—and capacity to—practice 30 minutes (or more) at one sitting. Choose any comfortable pose. Just keep your back and spine as straight as reasonable. Use a bolster or props, if needed.

If you’ve got the preceding three items under your belt (or in your hat), you can likely bring enough clout to the Baji work to make it worth your while. If you have never done any of these three items before, you are realistically facing three (or more) solid years of work to prepare for the Baji stage. You can try it before then but likely won’t get the real payout without clocking sufficient time at the requisite basic skills: facility with qi, breath tuned up and mind also in tune.

4. Start in on bear stepping. The References list a source for obtaining an excellent DVD by Adam Hsu on the topic. Otherwise, surf around and read what’s available along with the following explanation. If you have access to energy workers or martial artists with qi skills, check in with them. Collate all the ideas and advice you can get. In the meantime, here’s the gist—and plenty to get you started and going for a long time.

Imagine a bear rearing up and walking on its two hind legs. Of course, bears cruise about on four limbs so their gait with just two hind legs will resemble tottering like a drunkard swaying in the breeze: first, the torso gradually tilts to one side, say, the right as in the adjacent picture. What happens? The leg it falls away from—left leg, in this case—starts to rise because the person isn’t trying to walk so the knees don’t bend much, if at all. She (or he) simply wants to keep from falling over.

And, on it goes: the tilt reverses back toward the left and, ever hopeful of remaining upright, the person continues to sway from side to side, again and again. Where’s this headed? Bear Steps initially get practiced in three progressively more challenging ways. Our lit gal or guy wobbling left and right models what happens for the easiest, static practice. Here are all three stages:

1. Static — standing in place
2. Dynamic (basic) — walking straight forward and backward
3. Dynamic (advanced) — walking forward and backward but at an angle (usually about 45 degrees)

Yet, that’s only the start! Eventually, Bear Steps appear to fade into the woodwork of all movements in Bajiquan. They don’t seem to be there at all but that’s just an illusion. This skill becomes one of the most essential and pervasive factors in any Baji technique. In short, Bear Steps give practitioners the cutting—and winning—edge in all martial arts encounters. Swaying and doddering about like a drunk helps win sparring matches and street fights? Hoo doggy. What gives?

bear steps — how to practice while standing in place

That’s an image merely to get you started. Try the step for yourself, when you get a moment. Stand with feet about shoulder width apart. Your torso hovers centered between the legs so each carries an equal weight. As in all good nei jia quan practice, knees are slightly bent; torso erect with head and necking lightly lifting; and, pelvis sinking so a slight opening occurs all along the spine.

Now gradually put all your weight on one leg. Easy, right? No doubt. But try it again, the Baji way: do NOT shift your hips, pelvis or torso to end up with all your weight over the leg. That is, don’t will them to move. They have to move because of some other factor. But what? Also, do not bend your knees beyond the small amount you bent them when getting into a good starting position. Bending your knees is not a solution, either. So, here’s your riddle. What’s the answer?

If you’re thinking along the lines of sinking and dissolving, you’re right on the mark. Is this possible? Try your luck again: you likely won’t get to all weight on one leg and the other one gently and automatically floating up off the floor a little. At least, not for a while and only after a lot of solid effort. Nevertheless, even at the start, you should definitely notice some shifting in pressure between the two legs as an outcome of sinking.

Hints? Clues? Gotta get this gizmo going. Righto, say you want to put all weight over your left leg. Then sink the entire left side of your body: feel as if it’s getting heavier and melting a little. Don’t try anything else at the moment. Just from the sinking you will notice more weight dropping into the left leg and foot. In fact, your whole left side of the body will shift downward a small amount. At the same time, you will sense less tension and force in the right leg. After experimenting with this, make sure to sink the other side to even out your body.

Okay. Incontrovertible evidence, yep. The skill comes in deepening this effect all the way to the moon and back: that is, with steady practice, you will find that the amount of weight which transfers get greater and greater. Concomitantly, the locus of willpower that you leverage to get the job done shifts: the place and how you apply your intention steadily changes from most of your focus at a physical level (“move this muscle,” “shift this hip”) to much more of your focus at a qi level. Eventually the skill drills even deeper and waxes as mental energy with a touch of qi thrown in for balance. Finally, once you arrive at the top of the mountain, a mix of subtle thought (heartmind) and qi triggers the entire effect and you find yourself lifting a leg without any of the usual conscious physical initiation. Magic, big time.

The long and short of it? Baji may look like an arcane but intriguing pile of physical movements and blows and parries but it all stems from qigong done at very profound depths: an adept needs to connect inside herself (or himself) to her (his) heartmind (advanced consciousness beyond ordinary thinking; it follows mastery of mindfulness types of meditation). Once that’s in place, the fledgling adept needs to connect to the core of the earth itself (Mother Earth). That’ll take you another few weeks, no sweat. Maybe not.

Actually, the standard metric for beginners plummets to three feet (a meter or two) down under the soil or carpet or whatever you happen to be tramping upon. Remember, this is not imagination. It’s what you can feel. What you have the power to feel as real sensation: touch, pressure, vibration, temperature, texture and the like.

You have sufficient means to work on the two Bear Step moving forms once you start to get a sense for sinking on one side and can literally feel the differences in weight happening simply due to your focus on energy work and NOT due to your focus on physical movements and adjustments—however subtle that may get. Nonetheless, give more time and attention to the static pose for the first part of your journey with Bear Steps.

The end appears in sight when you are finally able to incorporate this way of managing qi and body into the Baji forms—which are already challenging, in and of themselves, as a physical practice. Mastery of Bear Steps typically only shows up when a person reaches the ranks of Baji master (a very advanced martial artist-cum-shaman). So, easy as you go. Enjoy and benefit from the ride—from the moment—and you will get there.

3.3 Summary of nei jia quan principles

Okay, you’ve come quite the ways now. We’re not going to belabor much more along the lines of inner martial arts techniques and forms as it’s time to move on to greener pastures. You know where to turn for more info about the details—there are endless additional styles and routines. For instance, if you just keep adding a couple new movements from the Tian Gan Neigong every now and again, you will be miles ahead.

A couple final suggestions: in the early stages of BGZ, one initiates all movement from the feet (and then on up the legs to the lower jiao and finally the torso and arms). This means, you use the feet to start a turn away from facing straight ahead. But you also use the feet to start a turn back toward the center (facing forward again). Makes sense, right?

However, at intermediate and advanced levels you break this up into two parts: turns away from the midline and turns back toward center (the midline). To turn or move away from center (say, the left or right) you still initiate from the feet. But now, when the body turns back to center, you initiate from the lower jiao (kwa, lower back and pelvis). Play around with this for a while and you will find that the feet and legs engage the most force and stability for turns away from the midline but the lower jiao sits at the top for turns back to center.

This means that a turn, say from facing forward to facing right to facing left, occurs in three parts: first use the feet to turn right; then use the pelvis and yao (lower back, sacrum, kwa) to turn back to facing forward; as you reach this neutral position, shift the lead back down to the feet again and continue on to the left.

In a word: use feet to turn away from ML and lower jiao (yao, pelvis) to turn back toward the center. These are NOT separate actions with only one active at a time. Both the feet and lower jiao are always active: one or the other has more of the lead but the other part follows closely and supports the intent. This takes some practice and craft. Nevertheless, do strive to make an automatic and smoothly-oiled habit of all the bits and your investment will pay off superbly. Way to go.

You’ve got the gist of what matters. Here’s the litany: sense qi, initiate the movement appropriately (lower jiao and/or feet), integrate all parts of the movement so whatever twist, thrust, parry, kick or maneuver you execute flows smoothly as whole-body movement and not a clunky rattling cage of disparate parts whacking out at the world.

Eventually, masters of internal martial arts make all their moves from a subtle automatic level. It feels like you are, say, chopping with the arm, solely because of qi and mental focus—the sense of willing muscles and the body dwindles into nothing. This brings about extraordinary levels of speed and responsiveness: you’re out of the way before the assailant even throws the punch. Whew! And, then some.

And the payoff for your esoteric escapades? Monumental. Nothing less. Why? Think about the plot being unraveled here: What’s the aim? You can start to work at a distance from any presenting problem or focus. This is good? Yeppers. This drops the mother lode of all energy medicine (including classical Chinese medicine) into your lap.

Say, you want to develop concentration by focusing on your third eye (to start, the area between your eyebrows). Just nailing your mind’s gaze there and trying to overpower all opposition works a little … but not a lot. What does work? Of course, same trick but from a distance.

Learning to coordinate body movements at subtler physiological levels cashes in the winning ticket. You shift the clutch and gears the same way whether for meditation, or for running qi along the midline, or for balancing tension somewhere in the body. In brief: whole-body movement leads to whole-body energy work which in turn leads to whole-bodies (all the energy bodies) energy work and meditation. This cuts to the chase and saves you years—if not, lifetimes—of uselessly spinning your wheels.

neigong and neidan for level 4

At this juncture, you’re already dealing with a lot of moving parts. So, before plunging ahead further into the forest, how about a quick check-in? What’s been covered? What lies immediately ahead? Not a bad idea, huh? You’ve by now at least touched base with:

• Opening and closing

• Peng (expanding)

• Sinking

• Dissolving (basic technique)

• Turtle breathing (calm nervous system)

And in this level, you explore:

• Further NAB skills (kidney breathing, spinal breathing)

• RAB (reverse abdominal breathing)

• Inner breathing (activating the midline)

• Advanced dissolving at the etheric level (linking to the near field and then dissolving)

• Practical EM at the physical level (osteopathy, CO, VM)

4.1 basic overview — modern and classical interpretations

Well on to it. Now you’re getting dangerous. ‘bout time, huh? Agreed. Anyway, here’s the scoop. Hindu yoga furnishes the best model for alternate nostril breathing (ANB). As you know by now, three energy channels own the spotlight in advanced practice. NY treats them all as part of the midline system. Each tradition calls these flows by different names and describes their features, such as color and function, differently. But modern science neatly provides us with confirmation that they are all describing the same physiology—at both the physical and etheric levels.

What’s the modern take? All that never-ending high-flown hype boils down to the spinal cord and spinal nerves—and indirectly, the two brain hemispheres. The cord carries nerve impulses to and from the brain. It corresponds to the central channel in all traditions (sushumna in Hindu yoga). The spinal nerves ramify from the cord into left and right directions; they emerge from the front sides just between adjacent vertebrae (bony segments of the spine).

Both Hindu and Tibetan lores posit a different quality and function for spinal nerves on each side. The Hindus paint them as ida (white; female; mental; right-brain; parasympathetic system; left nostril; left spinal nerves) and pingala (red; male; physical; left-brain; sympathetic system; right nostril; right spinal nerves).

For comparison, the Tibetan map shows up pretty much the same on the basic qualities and physiology—the only difference (usually) being the color: left channel is red (female—due to association with menses) and right channel is white (male—due to association with semen). The Tibetans also associate the left side flow with desire and clinging (more feminine qualities) whereas they relate the right channel with anger and more aggressive, harsher energies (more masculine qualities).

What about the central channel? Both conventions agree that meditation and advanced awareness only follows when the energies flow mostly (eventually, completely) through this conduit. Tibetans picture it as blue and relating to delusion and ignorance. How about the width of the central and side channels? Opinions vary, even within a single tradition.

As a general rule, you can take the central channel to be about the diameter of your thumb—like a stalk of sugarcane—and the side channels to be somewhat smaller—like a straw or the diameter of your little finger. As you develop better focus and energy skills, you will be able to feel the channels, literally, and the question of “Is it this, or maybe, that?” becomes irrelevant: you will know what applies for you, right in the moment—this is a hallmark of good energy medicine and will buy you a lot of mileage towards higher awareness.

Everyday (dull-witted and out of touch with Nature) awareness relentlessly occurs because most of the bodily qi (lung, prana) flows through these side channels. This triggers the perpetual push and pull of desire and anger—yes and no—that makes up the majority of a person’s life. What’s missing from this sketch? Only the ignorance and haze (due to a polluted and mostly unused central channel) which peek in here and there on the festivities. Yuck!

There’s some help, though. This oppressive situation directly links to a palpable difference in flow of breath through the two nostrils. At any given time, the flow will be more on one side. This maximal flow cycles between the two sides about once every hour and a half. Scientists are still investigating the physical reasons for the phenomenon but a number of plausible ideas have been put forward so far. Regardless of what exact mechanisms and reasons cause the effect, everyone—yogi and researcher—agrees that the cycle exists. Back here on earth, scientists go a little further and propose that it may serve several useful physiological functions.

4.2 current research on anB

What can the scientists confidently say so far? Based upon available research from the last five years (up through 2025), an AI search yields you the following digest:

Improved Cardiovascular Function: ANB may help lower blood pressure and improve heart rate variability indicating better cardiovascular health. This may be because ANB stimulates the vagus nerve, a key component of the parasympathetic nervous system, which promotes relaxation and reduces stress. By activating the parasympathetic nervous system, ANB helps to regulate heart rate and blood pressure.

Reduced Stress and Anxiety: ANB has been shown to lower perceived stress levels and may have an anxiolytic effect, particularly in acute stressful situations. By promoting relaxation and balancing the nervous system, ANB may help individuals cope with stress and anxiety more effectively.

Enhanced Cognitive Function: Some studies indicate that ANB may improve cognitive function, including memory, attention, and focus. This may be related to increased blood flow and oxygenation to the brain as well as improved communication between the two hemispheres of the brain.

Improved Respiratory Function: ANB may help improve lung function and respiratory endurance. By promoting deeper breathing and increasing oxygen intake, ANB may benefit individuals with respiratory conditions or those seeking to improve their overall breathing capacity.

Improved Motor Function: Studies suggest that ANB may enhance motor skills and coordination. This could be due to the improved communication between the brain hemispheres facilitated by ANB.

Increased Parasympathetic Activity: ANB has been shown to increase parasympathetic activity, which is associated with relaxation, rest, and digestion. This effect may contribute to the various benefits of ANB, such as reduced stress, improved cardiovascular function, and enhanced cognitive performance.

Body Temperature Regulation: ANB may help regulate body temperature, promoting a sense of balance and well-being.

Attenuation of the Physiological Aging Process: Research suggests that ANB may help slow down the physiological aging process. This could be due to its positive effects on various bodily systems, including the nervous, cardiovascular, and respiratory systems.

Quite the mouthful, ya? Accordingly, you gain a lot at a physical level but also at a physiological, emotional and cognitive level just from breathing back and forth between the nostrils. Wild. How about the yogis. What gives with their claims? Apologies, however that research still needs to happen. Still, you should not find this much of a hurdle to navigate. Wherefore?

4.3 traditional insights about anb and the midline

The paramount ingredient for success on the spiritual path has nothing to do with facts or opinions or hopes or fears. What’s left? Why, spiritual friends, of course. The gold standard for attainment and unadulterated progress. Which leads one to conclude that the words of authentic spiritual masters—past and present—count most. And, they do! No doubt, at all.

Just make sure to check out more than one or two opinions à la Religious Studies—the academic study of religions—which portrays and delineates the commonalities and variations between the world’s many faiths. What do the academics find? Underneath a surface veneer, the plenitude of belief systems all seem remarkably the same. They reflect universal human hopes and angsts. Which means?

Which means that a similar theme and approach likely applies to the more rarified study of spirituality—the acme of religion, where the rubber hits the road. Studying, the shedload of mystical paths—especially the great yogic traditions of South Asia and the Far East—bags you a couple dear and invaluably precious gems.

First off, just as for religion, true esoteric practices tote a surface veneer (their song and dance which reflect cultural and historical influences) but underneath they’re all remarkably the same. Imagine that. Tradition has the unalloyed experience but modern science—though spiritually illiterate—ferries and hefts the better model.

The upshot? Listen closely to the words and advice of Divine seers and advanced yogic adepts. But … best to take a modern tack: consider the bodymind system as a toroidal field which resonates across an information spectrum with any—and every—thing out there. Connections abound across time, space, dimension (lokas in Hindu yoga) and state—a concept from modern information theory which roughly translates as “if you can imagine it, it can happen … and then some.” Respect the past but apply its established jewels in terms of the present and future, whenever practical.

Second: all major yogic paths agree that there’s a one-to-one correspondence between prana flow in the midline and a completely even and steady breath between the two nostrils. In the end, the breath stops altogether but until then your goal arches toward smoothing out the fluctuations between the two sides of your body, personality and breath. Here’s the practice:

4.4 beginning and intermediate practice of alternate nostril breathing

Ah, yes. Righty-ho. Let’s cover the version from Hindu yoga first since it’s the most basic and helpful way to develop your skills with ANB. This approach goes the entire route from easy entry into the path of esoteric breathwork to very advanced breath retentions that approach total breath cessation—a state known in Hindu systems as kevala kumbhaka (literally, absolute [or complete] retention).

The basics of this method enjoy an impressively extensive scope of presentations, many of which blaze with dash and bravura. For the Hindu take, you might check out Swamiji’s classic text—finally available on Kindle and worth every last penny, many times over—A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya (author is Swami Satyananda Saraswati; you can read about him on the References page of this website). His approach borders on a little awkward but directly activates the third eye region so it’s a tradeoff between comfort and some extra activation of prana. As shown in the adjacent image, you place the second and third fingers lightly in the region of the third eye between the eyebrows. The thumb controls nostril flare on one side and the fourth and fifth fingers manage the other side. If you practice this enough, your body will start to adjust and get used to all the clutter of two fingers on your forehead.

That said, still, many variations abound. As an example, the classic style first introduced to the West by BKS Iyengar way back in 1966 makes a cameo below. This style is way more comfortable to perform but doesn’t stimulate between the eyebrows.

In Neidan Yoga, we generally use this classic style, as shown above. This unassuming hand position towers as the stalwart tool of liberation—you can’t do better. That said, there are times to use different finger positions but only for energy medicine and advanced yogic practices. For instance, you might want to focus qi at a particular spot in the body and then balance this focal point by tuning your breath. Each finger taps into different qi flows so you would try them out one at a time during ANB until you found the most beneficial choice. Once you can manipulate and sense qi both within and outside your physical form, such refinements become useful. Until then, the classic hand position for ANB does just fine and will serve you well.

Scope of alternate nostril breathing — physical, etheric and astral levels

You can go the whole distance to Light merely with the classic style—and, in fact, most yogis that succeed on the trek, don’t bother with such frills and stick to the classic style. However, they cruise and don’t sweat the small stuff only because they can afford to do so—most of these superstars are fated to progress up the numinous ladder.

For the less fortunate (read that as most everyone on the planet across all time), the added fine-tuning and finesse employed during energy medicine of an exceptional caliber does facilitate a much safer and more successful ascent—and, one that can carry you further and to brighter vistas sooner than would otherwise be possible. It’s a familiar tune: the haves and the have-nots. Quite the infernal bogey and bugbear: the spiritually gifted and elite enjoy an invigorating sojourn down here in the cosmic slums we proudly call home; and then they zip back to higher worlds. And the rest?

The rest—most visitors to earth—freeze in the cold and wail in the dark: that is, when they’re not chasing chimera and butterflies and the occasional highly intoxicating waft of bliss and pleasure. And when they pass over, where do they go? Hah. You’re getting a glimpse of it all now, yes?

The Tibetan Buddhists assure us that we all get processed—like a side of beef thrown about at some packing plant—in a bardo which dispenses our soul off to some lower or parallel world befitting our cloudy awareness and conflicting emotions. Karma plays for keeps. Yuck.

The Daoists say that the Dao (Light, the higher dimensions) acts fairly and metes out justice aptly … but cruelly. Whoa! How can the “ultimate goodness” be Divine and brutal at the same time? Hmm? What do you think? There’s a category error here: the higher dimensions don’t operate according to the same rules that humans experience. Most humans try to wish this away or explain it away but there’s not much room for arguing with physics and mathematics—and note that both of these geeky characters also operate without any sign of heart or wisdom.

Where’s this leave a seeker—especially, an ardent seeker? Well, hopefully, still on the path where she or he belongs. As you well know, joy and happiness and fun come mostly from the moment and not from waiting endlessly for some fabled outcome. Having a plan, budgeting and managing your resources, understanding the big picture, all count. They sketch in the boundaries and winnow out the context for your activities. But they’re 20% of the story—at best. An indispensable 20%, yes. However, living and growing in the moment reigns supreme. This is what you should aim for. Elaboration? And, where’d the 80% go, bro?

You’ve heard it a million times, and counting: the power of now, mindfulness meditation, the flow state, being in the zone, be here now, complete absorption in your task, Zen, peak performance, knowing what your opponent will do before he (or she) even thinks of it, walking the tightrope between stress-induced shutdown and nimble, adroit excellence. Dozens and dozens of buzzwords … and nothing much changes. Harrowing. Translation: words aren’t the answer.

Nonetheless, facts are facts: living in one’s head and memories, pondering about the past or future—all that could or should be—leads to a very dark place: a dank cellar and hole quite the challenge to crawl out of. In contrast, playing your cards close to your chest, keeping to the present, liberates you from most self-induced forms of stress. Nailing your awareness to the present consequently represents that 80% asked about. It’s strutting in high style and helping you maximize your gains. By all means, sidestep the flip side of this coin. For without the power of now, opportunity and skill sink in a swampland of anxiety and stress. Consider the soulful advice of the following friendly possum.

The comic strip character, Pogo, an opossum from the Okefenokee Swamp in the Southeastern US, was famous for his punchline, “We have met the enemy and he is us.” Popular as part of a daily comic strip from 1948 to 1973, he said it all in just one short sentence tinged with southern patois. What’s the quip mean? There are a couple ways this gets interpreted. Originally, it meant that humans do themselves in. Here, Pogo picks up junk thoughtlessly left behind by his own kind. Sounds familiar, huh?

The other equally indicting interpretation runs along personal lines: each individual does herself (or himself) in. And, most assuredly, this is the case. A human mind elaborates and amplifies many—if not all—experiences. This can be amazing and revealing but more often than not leads to untold torrents of stress and self-inflicted insult to both body and heart.

One study by Harvard psychologists back in 2010 showed that humans spend about half their time (47%) daydreaming and are unhappier when they daydream than when they are engaged in the moment on a task. Sounds like the proverb about the Devil and idle hands? Gee, comics, proverbs and even research all say much the same thing. What’s a simpleton to do? That’s probably obvious: nothing. How about an ordinary person? Any better odds? Fat chance.

The brain is wired this way. Which does not smack of intelligent—or even, malevolent—design. Rather, it’s a lot like design by chance—done without much care and certainly without any real heart or consideration. Throw several dozen handfuls of shredded paper—all in an assortment of sizes, shapes and colors—into the air and what do you get? Who knows? The winning lottery number? Random art? A new hit song? However you dice it, you’ll have a mixed bag, for sure.

There’s clearly some intelligence involved in the creation and development of life on this planet. And, there are many examples of its haphazard design—poor engineering choices that any well-trained engineer would avoid. A couple examples: first, awkward bottlenecks in the brain which limit its processing capacities. These dead ends belie a lack of serious sensibility: it would have been easy to structure some of the brain’s circuits to function much better by using parallel processing instead of serial processing. Of course, humans now hustle to make up for lost time by tampering with genetics and brain function—however, their motives may not be all the best. So, maybe nature will eventually get it right. Maybe.

And second, throwaway support systems: for instance, all women lose much of their natural supply of estrogen after menopause which leads to assured osteoporosis and at least one bone fracture. How many get the winning ticket? One out of every two women over 60 years of age. What thoughtful design. Blech. The sum and substance, then? Maybe, humans aren’t the be-all and end-all of creation. Maybe we’re not the darlings of heaven and God’s favorite children.

Still, maybe the Divine does keep an eye out for us, but, we are just another misbegotten quirk in a badly executed design to start with—just another unknowing animal, like the rest of the creatures on this blue-green orb: lost amidst time and space and energy, even though we pretend like we stand heroically and knowingly on top of the jumble and own the place.

Where’s this cheery thought leave anyone with half an ear to hear? What have you got to work with that might make a difference? It all boils down to you. The big picture seems kind of shady, at best. But any way you paint it, you’ve still got a say in the matter. And choosing to live close to the present moment much of your day, will harvest you the best yield, by a long shot. Want your fuse lit? Live in the moment. Want to be brilliant, effective and effervescent? Yes, the same rap … take refuge in the moment—forge it as your permanent abode. Ah, ahh … ahh … here’s where ANB comes to the rescue.

If you’ve never tried ANB before, you’re on the threshold of something potentially monumental. Life-changing is putting it mildly. Why’s this? If you glanced at AI’s scruffy spew of facts about ANB listed earlier, you likely grokked that this method improves health. Certainly. Even so, that’s the least of your dividends and should be the least of your interests. The name says it all: alternate nostril breathing. Back and forth, back and forth. Between what? The nostrils? Small change. Try again: what’s under the hood? Brain? Yep. Argosy, jackpot, gold mine.

Neurologists, and the like, would say two half-brains. At a physical level, everyone agrees. Yet, these two parts also stand as two separate brains—two separate conscious beings with their own history, ideas and fate. In early Daoism, one forward-thinking school (Highest Clarity, Shangqing) considered the body as a microcosm replete with body gods, organ palaces and dynamics that closely correspond to nature and the heavens. The nub here revolves around the deities and spirits: they reside at specific locations within the body and will bestow health when meditated upon properly (get balanced energetically).

This whole vision traipses through time and all cultures—it’s as old as the hills. And for good reason since nature runs it’s shoe business at multiple levels. That is, everyday experience shows that any pair of shoes—any being or anyone or anything—functions at multiple levels of organization. As an example, you are not just a body. You’ve got that one down, cold. Right? You hike and tramp about with a body, heart, mind and spirit—sure, everyone buys that—but you’re even more. Way more. Accordingly: multiple levels and multiple relationships. A nei jia quan adept can adjust and regulate an internal organ—or a little toe, for that matter—with just a slight rotation and shift of the forearm. A well-trained energy medicine practitioner can do the same, and even more.

That’s the message of these early Daoists with their internal flows of qi and spirits; ditto for the Tibetan Buddhists with their body mandalas chock full of deities at every turn and crook; same-o for all other body-oriented heritages such as the Tantric traditions that debuted around 600 CE in India and then spread throughout the Himalayan region.

Even the physicists drop into the melee: they have ordinary reality (nature, earth, universe) at one level and, at another, the mysterious quantum world which spawns all our experiences. This wild and wooly quantum place (you know: the source of qubits, quantum computers, parallel universes, most of modern sci-fi, the bread and butter for super AI, the wormhole to other realities … all that hype and guff) finds itself modelled as being a completely separate process independent of us and all who live here in this universe.

The net balance? You have two levels that somehow interact in ways still not fully understood—at least by the physicists. That is to say, they can’t yet neatly fit all the details into a conceptual model—a shoebox for mother nature’s shoe factory—that can be controlled. Plenty of advanced mystics have waded along these shores already. You can too. Why not? It’s your right—just check the fine print on your entry visa to this universe. What? Really? So … okay. Right: take it on faith for awhile: but once you habituate the astral realms you can check the records for yourself and verify. For sure. How to get to the astral worlds? Back to ANB. Remember, back and forth, back and forth.

ANB links the two computers (brains, beings) housed in your head. When they start to cooperate, you will gain access to the etheric realms and as you further tune these two into the dynamic duo, you will strut on up to the astral dimension. Pretty good, indeed. It’s not the end, though, if you’re game.

Advanced levels of aNB — mental, causal and higher realms

Cultivating these two beings into solid friends and coworkers, you get even more laser-like displays of sparkle and shine and then magic happens. The force of their harmony and cooperation activates an energy flow along the midline of your physical form (tummo, kundalini, immortal embryo in neidan). Okay, that’s miraculous enough. However, the bigger surprise: this becomes a living entity in its own right—you find yourself face to face with a third brain—a third part of your very own self; it was there all along, just hidden.

This third part of you encompasses the other two streams of consciousness. You have a left-brain (ego, sense of time, personality, logic, all the ordinary worldly ornaments). You sport a right-brain (the sense of cosmic unity, All One, intuition, heart, the inner child, timeless and expansive awareness). Not bad, eh? This covers every human, across the board, and every human experience, across the board.

Everything, that is, except for what the advanced yogis bring to the table (walking on water, flying through the air, living forever and that bucket of options). How does this potpourri of otherworldly antics fit in? Spot on, you are right! You have a third brain. This awards and brings you a freshet of goodies and knick-knacks: all transpersonal experience, quantum-level consciousness, awareness beyond the quantum level, access to the multiverse, quirky behaviors at times (transhuman dynamics), psychic and super-psychic powers.

To keep the peace and be politically correct, you tote a midline-brain (MLB). All three brains provide different vantages on the clear light (Divine). In the end—beyond this world and the models discussed here; or, any model at any time past, present, future—all such shorthand sketches and practicalities are tremulous drops gently suffusing into a wider and vastly more spectacular pond of possibilities.

Better models and relations will show up. However, this is now, yea? Remember the point of it all? Be here now. So, in NY, we go with this snapshot, for now. And a caveat worth parking into your heart: Three brains are nothing to go to war about—a map is not the terrain; a model doesn’t glimmer as bright as the Spirit it contemplates. Allah, Devi, Jesus, or whatever you prefer, works too. It’s your vibe. You do you! Going with your own heart and intuition is the best and most useful way for you to grow wiser and better.

A common caricature for Hindu yoga goes as follows: yoga is like a mighty river; it will take you as far as you would like to go. This means you have plenty of bus stops to choose from. ANB gets them all. Make a note. One more time: ANB gets them all. The premiere tool of all advanced yogic practice? ANB, pure and simple. Want to achieve insight into emptiness à la Buddhist philosophy? That’s seeing things from the second (right brain). ANB will take you there, nicely.

Want to find a deeper sense of sanity than the cacophony of this world? ANB gets the call again. Take it (the mighty river of yoga) to the bus station for the third brain (interdimensional travel; higher understanding). In essence: yoga equals ANB equals yoga. Of course, you need other parts, such as qi and concentration, but ANB plays second fiddle to none. You are onto the secret, the mother lode of mother lodes: make friends with, learn, and finally, master, ANB. You will be home. And, whatever the outer and inner have to say will be a far distant cry. A shard of Light forever smiles on this practice. Take this practice to heart and make it your own. A faint smile will forever sit on your lips.

Practice of alternate nostril breathing (ANB, nadi shodhana)

First, a plan. What’re the options? Lots. Too many, in fact. Way back, a handful of decades ago, before the utter deluge of too much new knowledge and technology—before the stampede really got onto a roll—life was easy street. Back then, even a dolt would have made the right decision: go with the Hindu yogic approach. Why?

At that time, there wasn’t much competition unless you were willing to scratch way deeper than the surface level. Further—and much more importantly—the formula works and sparkles as the result of endless adjustments and refinements over the centuries. So, let’s give it a go and see where this leads.

You follow a fixed pattern of ratios: start with 1:2 (inhale, exhale) then mosey along to include inhalation retentions, 1:2:2 then 1:4:2 (the first number is the inhalation; the second number now indicates the retention after inhalation and the third is the exhalation). In sum, the pattern of ratios at this stage is shown as (inhalation, retention, exhalation).

Seems good, correct? Ho, ho, ho. You’ve only touched the tip of the iceberg. Moving on, next: 1:6:4 then 1:8:6 then 1:8:6:1 (the first three numbers are the same; the fourth number shows the time for exhalation retention). This marks the first time one regulates all four phases. The general pattern from hereon in goes as (inhalation, retention, exhalation, retention). This reveals that all more advanced work includes a retention after each inhalation and a retention after each exhalation. A simple example of this style that you may have heard of goes by the catchy moniker, Box Breathing (used by the US Navy SEALS).

Ready? Next: 1:8:6:2 then add jalandhara bandha (neck lock: chin to upper chest) to this ratio for each inhalation retention. Swami Satyananda mutedly offers, “This is quite an advanced ratio especially when combined with jalandhara bandha.” A little understated? Do the math. The average number of breath cycles per minute hovers around 12. Take it as 10. This gives an inhale as 3 seconds. Back to the ratio: inhale = 3; inhale retention = 24; exhale = 18; exhale retention = 3. Add them up. What do get? Gasp! 48 seconds. This means you’re already breathing less than two cycles per minute.

Considering that the goal of turtle breathing is one breath cycle per minute, these Hindu mystics are going to blow that figure to shreds in short order. And, they’re only getting started. Just for completeness, here’s the rest of the sequence. Next: same ratio but add neck lock to the exhalation retention (neck lock is already being used for the inhalation retention). Adding in ashwini mudra (anal lock) at this stage is optional but useful. Then, still use the same ratio but also add uddhiyana bandha (abdominal lock) to the exhalation retention (along with the neck lock).

Swell. Getting there. One more lock gets yanked into this fray for sovereignty over one’s own fate. Called the moola bandha (perineal lock; similar to a Kegel exercise but stronger), it now combines with jalandhara bandha and uddiyana bandha to form what is termed maha bandha (the great lock). The next step, then, simply begins to apply maha bandha for the exhalation retention. All other parts—ratios and jalandhara bandha on the inhalation retention—remain the same.

Can it get any more outrageous? But, of course. However, what’s been covered serves the task well. In fact, the usual suggestion both from modern and traditional sources puts the final target ratio at 1:4:2 (inhalation, retention, exhalation). That was an early step in the above sequence. If you even stick with this more modest goal, you’d be doing great. Numbers again: inhale = 3; retention = 12; exhale = 6. Add them to get 21 second. Not bad. This already nails the carpet down to 3 breath cycles per minute. Only two more to go to reach the turtle breathing standard.

Okay. Quite the tour. What’s the Neidan Yoga recommendation? Ah, glad you asked. But first, just for fun (and profit), another whirl with the numbers. One of the most respected and followed classic texts on Hindu yoga called the Gheranda Samhita (sage Gheranda’s compilation) follows the usual 1:4:2 advice. But it suggests running this ratio as 16:64:32. Hmm. What do you think? Inhale = 16; retention = 64; and exhale = 32. That sums to 112 seconds. Easily more than the required 60 seconds needed to hitch breath rate to one cycle per minute.

If you applied the above rate of 1:8:6:2 to these numbers, you would get 272 seconds = 4 minutes and 32 seconds. Four and a half minutes! Not bad either, eh? That figure roughly matches the general consensus of what a thoroughly “qualified” yogi can do. How’s this compare with ordinary folks? Most people can hold their breath from 30 to 90 seconds. With training, the duration can increase.

Free divers usually can hold their breath from 3 to 5 minutes—and a very few can exceed 10 minutes. The world record (for ordinary folks), though, goes to a free diver who, in 2021, lasted 24 minutes and 37 seconds. Of course, he trained six days a week for three years straight with this goal in mind. Just a reminder of what’s possible.

And a gentle nudge: for serious seekers, the goal is zero breaths per minute; at this level, one breathes qi (energy, prana). Normal breathing becomes optional. Should make sense, ya? How else will you zing about in a light body throughout the cosmos and beyond? Oxygen is for mortals. The stuff works well enough for your visit to these telluric holiday shores … but you won’t be here forever. What then? Qi (prana, lung, energy) is for grown-ups.

jyotish star map — model for anb and breathwork

With all the foregoing exploration about options for alternate nostril breathing, you’d think cooking up a protocol would be a cinch. Well … almost. If only ANB were on the table, then the table would be decked with a done deal—a no-brainer. However, as usual, other moving parts need to be considered too, if the contraption has any hope of working properly. Otherwise, celestial joyrides lapse into sheer fantasy and all tickets to the party get sliced, diced and then trashed.

Which leads to a short tour through some rudimentary spiritual strategy. The Jyotish Star Map (JSM) provides a quick way to get the overall drift of where this is headed. JSM Lesson 1 introduced the notion of different esoteric levels and the need for addressing the most relevant ones. For a refresher or to check the main concepts out, you can click this link: JSM Lesson 1.

Based upon JSM, the Neidan Yoga strategy always trims sails and adjusts tack to head toward the spiritual levels—in JSM, the natural zodiac, which has Mesha (Aries) holding forth as the first house, shows God’s vantage point of life on earth because it places Dhanu (Sagittarius) in the ninth house (the temple, fate, good fortune, gods and goddesses). The ninth house resonates with the holiest levels but what’s special about Dhanu? Modern astronomy shows that the center of our Milky Way galaxy situates itself snugly just at the start of Dhanu. So, Hindu myth, spiritual insight and modern science all descend upon a single point. For more details about this, check the JSM pages of this website.

The upshot? NY aims for spiritual; JSM shows that the last four rashis (constellations) of the natural zodiac resonate with the spiritual levels (astral plane; svarga loka in Hindu thought). Hence, all the techniques and energy medicine covered on these pages share a single purpose: find your way to the heavenly levels (Sagittarius, Capricorn, Aquarius, Pisces) in short order—as quickly and successfully as possible while still keeping an eye out for safety, discretion and some joie de vivre. To pull off this heist, a truckload of considerations and finesses demand attention.

For the present discussion, only three of these factors come into play. They each mark a specific function and stretch of road along the breathwork throughfare. Here’s a chart which highlights the relevant locations: ascendant (Aries) = turtle breath; third house (Gemini) = ANB with ratios; sixth house (Virgo) = RAB.

The details for how and why breathwork maps to these various houses will be covered thoroughly in a later course on JSM. For now, in brief: the Aries (Ari) - Libra (Libr) axis denotes entrance into this world and the quotidian affairs that fill a person’s heart and head to the brim. This is no progress in life whatsoever unless you can kickstart this dynamic hurdle. Turtle breathing, all about slowing down, most closely fits the bill for what’s required. So, it gets the call to service and lands in Aries, the first house. Score one for Light!

Vanilla Jyotish (VJ) (the everyday kind; not oriented to advanced spiritual work) fully limns a model for daily activities. Yet, “as above, so below” and in, NY, vice-versa. This means the VJ prescription for worldly success concomitantly picks out the very ingredients necessary for success at the spiritual level. Who would of thought? Note that the houses proceed counter-clockwise in order from the ascendant. For instance, the second house is Taurus (Tau).

In short, the equation goes as follows: start with the first house (logic, left-brain, personality, life force); this gives you an identity and an idea of what you might like to do with your time at the Hotel Gaia. To ground this idea, you need incentive, inspiration, basic understanding of how to play the game of life, valor, courage and the ability to overcome obstacles. Guess where all these celestially inspired ditties live in the chart? Right, in the third house (Gem stands for Gemini). This is where the rubber hits the road and one must turn up the flame and power. In breathwork, only retentions live up to this standard. As a consequence, you get the most powerful combination on the block—or anywhere—ANB with retentions.

What’s in the checkout till so far? First, you get an idea. Then, you rope in some details of making it happen and stir up enough gumption to go for it. Okay. What’s next? Ah … the enemy. Be real, right? Like, life’s easy street once in a while but what about the rough side of town and all those grey days that get conveniently overlooked? This brings the zodiacal path to the sixth house of enemies and struggles and even vices—bad habits. Truly morbid, huh? With habits like these, who needs enemies? That’s that.

Bottom line: the sixth house makes or break a person’s trajectory through life. Great ideas and great plans and flag waving all nicely paint a buoyant picture, but, only after the hassles and battles and struggles does one get to cash in her (his) chips and make merry. In accord, RAB (reverse abdominal breathing)—a superpowerful tool used in Daoist yoga to spark inner elixir and initiate neidan—gets recruited for rapidly and certainly dispensing with all the tussles.

Done! With that, you’ve rounded the corner from first house (self) to the seventh house (world at large) and can take your well-earned and rightful place in society and the outer sphere of events. You’ve arrived. To recap: first house (idea, goal), third house (courage, application), sixth house (struggle with opponents—both outer and inner) and seventh house (paydirt, relationship).

Neidan yoga protocol for beginning and intermediate breathwork

If you think about this a while, it should become apparent that progression through breathwork practices mirrors this journey through the chart houses. A seeker starts with resonant breathing (1:1 ratio), the most fundamental type of turtle breathing. Everyone should start with, and stay with, this practice for a while before motoring off to bigger and better challenges. How long is long? Six months will do neatly.

Next, keep the ratio the same at 1:1 but slow down the breathing. The cycles should take more and more time to complete (say, 6:6 then 7:7 then 8:8 and on). Chuck another six months into the strongbox for this task. Continue on with the same ratio until the duration of a single cycle (inhale, exhale) takes at least 20 seconds—preferably, 30 seconds, as this corresponds to the typical duration for 1:2:2 ratio breathing. Then start ratios, in earnest. Made it!

The final stage of intermediate-level NY breathwork has two streams: ratios (initial goal of 1:4:2) and turtle breathing (continue down to one breath per minute). Ensure you practice them both regularly. Ideally, at least one session of each, daily. If you feel drawn more to one or the other method, you can put most of your focus and time into that. But, at least weekly, aim to practice both in one day. They complement each other tremendously. Advanced stages of breathwork essentially take ratios to new heights as the durations start to approach what competent free divers can execute.

Tips for the very earliest stages of anb and breathwork

Remember? It’s a team effort: body, heart, mind and spirit all working together. Yes, sir! Yes, ma’am! … or … Ya, bro! Ya, sis! (fill in the blanks with whatever gets your fancy). Listen to your body as you practice. Especially sense the lower ribs and feel how the diaphragm descends with each inhalation. You’ve got this part right if the diaphragm sinks down smoothly and comfortably. There should be no sense of restriction whatsoever. If there is on a regular basis, you might try some stretches for the middle and lower torso before the breathing session.

The inhalation sequence should start from the diaphragm descending and after a short bit, the ribs should chip in and begin expanding forward and laterally (bucket-handle ribs out at about 40 degrees from straight ahead). Inhalation is active—muscles have to work to make the car go.

On exhalation, the ribs start to retract first and then the abdomen contracts and simultaneously the diaphragm returns to its higher position. Exhalation is passive but at more advanced stages you can add a modest amount of conscious contraction especially of the perineum and a gentle traction along the lower midline from the pubes up to the umbilicus.

Here are the basic hand mechanics: your thumb controls the flare of one nostril and the ring and little fingers control the other nostril; the index and middle fingers are bent to almost touch the palm. Adjust the flare of the nostril to maximize air flow through the side of inhalation. Close the other nostril tightly enough to stop any air passage but no tighter than that. Play around with the hand position and amount of pressure applied. The entire process should feel fluid, easy and comfortable. Your hands should feel relaxed with no tension in the fingers or any other part.

In NY, alternate the controlling hand with each cycle. For instance, use the left hand to control the nostrils: breathe in the left, out the right, in the right and out the left. That’s one cycle, so repeat but now use the right hand to control the nostrils. And, continue changing hands with each cycle.

Once you get to retentions, there are extra steps. You can then refer to any good book on hatha yoga and pranayama for the additional details which concern how and when you apply and release the various locks (neck, abdomen, perineum, anus). Swamiji’s recommendations for locks were detailed above along with his suggested sequence to progress the ratios.

Go slow! Why’s that? Well … think for a sec: nose breathing, advocated in most yogic—and all modern breathwork—systems, involves two nostrils. How many nostrils get the call in ANB? One at a time, of course. There you go. Half your usual air flow just because you close one nostril. Seems modest enough, but your body will have other ideas in very short order.

To preserve the same oxygen intake as for some regular practice—say, a 6:8 ratio with nostril breathing—you would need to breath in twice as much air over the same count of 6. Not gonna happen. Why? That’s not the point: you’re supposed to chill out with your breathing exercises and not get twisted up in knots attempting to force an impossible amount of air down a ridiculously narrow channel.

As a result, your first and most important task needs to be way more modest: find a new duration of inhale and exhale that you can sustain comfortably for five minutes. Yep, way back to basics we go. In the end, eating humble pie pays off, though. So, set your reservations aside and get yourself a going. Practice five minutes daily for a couple weeks with ANB at your initial ratio (6:8 is the first goal but you can also start with resonant breathing, 6:6 or similar).

Then up the ante to ten minutes. Stick with that for several weeks or whatever amount of time you require to achieve a total sense of ease with the procedure. Nothing short of a flawless performance will do: no variations in time, smoothness, ratio, comfort. Cycle at this level until you master 6:8 for fifteen minutes with silky ease and grace. No bartering or compromising here. Done well, ANB will lead you to your goal.

But what about retentions and more sophisticated ratios? They will come in due course. At this stage, retentions are handled with kid gloves and sequestered into a practice separate from ANB. Later, with sufficient background in both alternate nostril breathing and retentions you can join the two into a classic Hindu yogic technique that then starts to rocket—hurdle and hurl vigorously—toward deeper states of awareness. But that’s then and this’s now. Yowza! Bro, be here now.

For the lowdown on how to leverage retentions at this beginning stage, you can read the later sections on this page about Jam Lung and Vase Breathing. Trust the process as these forms of retention are monumental enough. No kidding.

4.5 nine breathings — a preliminary practice commonly used by tibetans

Both Tibetan Buddhists and Bonpos practice the nine breathings (9B) as a warmup for most of their methods related to harmonizing the tsa (inner channels) and lung (qi, prana). The 9B technique, as you would imagine, consists of nine breaths where each breath consists of one round of alternate nostril breathing. The NY version of 9B builds on this traditional practice but incorporates other aspects relevant to the early and middle levels of esoteric development which usually only gel after 5 - 7 years of consistent, informed and ardent effort. First, a synopsis of the traditional approach and then full details for the NY version. Ready?

Practically all serious Tibetan Buddhist and Bon (TB, for short) energy techniques work solely at the mental level. They may throw in some physical activity on occasion (for instance, trul khor) but it’s tossed in as a condiment and not as part of the main meal—the transformation being sought happens at the mental level. In terms of the Daoist model, they function purely at the level of xinggong (mind and higher) and completely eschew the minggong level (body, jing, qi up to the level of shen [mind]).

distinction between the goal and the means

The idea being presented makes a fine distinction but, here, the whole building collapses without an understanding of this distinction. In short, it’s NOT a matter of whether physical movement or activity gets included in a practice; all the value of your endeavors solely happens due to transformation. But what gets transformed counts and tosses the winning pass. How you get that change happening and those runs on the board lags way behind as a minor secondary consideration and counts for relatively little.

Since the entire TB agenda seeks very rarified strata of awareness, that’s what all its intermediate and advanced practices dote upon. This may work for a few lucky souls (those with good karma, and even better, good connections) … and, it does. The rest? No way—just spinning wheels and partial excursions into the foothills. Why? The basics, basics, basics. Again?? Yep.

Certainly, higher mind bops along as the goal for every sincere seeker. If you could just sit down, meditate for a while and get fully enlightened through that alone, then … Great. Super. Outstanding! Check the stats: does anyone ever actually get away with this sleight of hand? Uh-uh. Avatars, gods, goddesses, vastly advanced extraterrestrials, maybe. Ordinary seekers? Zero. Zilch.

Enlightenment according to yogic standards entails mastery of energy and this first entails mastery of mind … and it continues down the ladder to mastery of heart and finally mastery of body. The truth? You’re looking at energy work all the way up the ladder and the ladder will only hold steady if its foundation—body, heart and mind—waxes steady. Which means? Which means transformation needs to occur at each of these levels. And, there are no shortcuts. One step follows the next or the campaign will fail—maybe not immediately but certainly down the road it will implode and explode. Practical advise: budget your time and labors to create transformation at each of these levels.

For instance, there’s a world of difference between practicing peng (expanding qi) while doing a standing asana (hatha yoga pose) and while seated in a meditation posture. Both techniques seek to expand qi into the field around the practitioner but what transforms differs: the standing route develops a link between body and qi; the seated route develops a link between mind and qi. Is one better than the other? Nope. They both provide good traction for more advanced work and both need attention along the path.

To sum up: one must be canny and understand where the goal of transformation lies for each and every method utilized. There will always be one predominant level—body, heart, qi, mind, subtler levels—that gets most of the benefit. Even though the method twists and turns in dizzying spirals and links endless bits here and there with this and that—it will reduce and boil down to one main level for the metamorphosis. When in doubt, ask yourself about the context—the aims, current situation and related items on the table—for, both the context and the technique determine where change predominantly occurs.

nine breathings — tibetan buddhist and bon version

So, the TB crowd will perform 9B only with their mind through visualization and intent. What happens? You clear out the right channel then the left channel and finally the central channel with three alternate nostril breaths each. To start, inhale through the left nostril and down the white left channel to the junction three inches below the navel; from here, exhale up the red right channel using just your open right nostril (left nostril is closed); you imagine exhaling unneeded emotions, experiences and energies—especially related to the right channel—and end the last part of the exhale with a forceful last push of breath up and out of the right nostril. Repeat for two more times.

Then use the same procedure, but flipped, so you inhale through the right nostril and then up and out the white left channel and left nostril. Again, three breaths total for this. Lastly, breathe in through both nostrils (white tigle [sphere]) into the left nostril and red tigle into right nostril) and down the two side channels; then both tigles travel up and out the central channel; in this case, though, the energy exits through the crown up about six feet or more.

nine breathings — neidan yoga version

Peachy keen. How’s the NY version differ? Good question. A good answer will consider the objective—what gets transformed? The ultimate goal will be to use 9B as a springboard into energy medicine for the spinal nerves and vertebrae. Especially at the level of an individual vertebra, one can make profound physical and physiological shifts such as reducing pain and increasing function. This sounds like acupuncture and it is.

But there’re another couple levels to go: heart and mind. Once facile with the technique, you can take it much further and balance organs, emotions, thinking and, finally, meditative skill (both mindfulness and concentration). In a word, the NY version will provide the brick and mortar for building the body mandala (BBM) as previously sketched out on an earlier web page, Building the Body Mandala. The nitty-gritty of how Neidan Yoga goes about with BBM gets spelled out on the forthcoming level 7 sadhana page.

Back to 9B: in NY, the preceding traditional sequence gets fully incorporated but for three (or more) rounds: the first time through the nine alternate breaths, however, you use a hand (or both for the final midline set) to guide and tweak the qi. This can be a touch awkward since one hand controls the nostrils while the other streams along down and back up the torso. However, with practice, one can hold focus at the qi ball (tigle) and then the second hand at the nose doesn’t factor in much. A more advanced way to practice alternate nostril breathing uses direct control of the nostrils through intention—you open one side and close the other. Over time, this becomes as effective as using a hand to manage the nostrils. NY uses this approach in the second round of nine: same three sets of three but now one hand leads the qi and the nostrils are manipulated by intention alone. And, the third round of nine?

Why, just walk the TB walk—and, practice in exactly their traditional way. The benefit? This exercises the mind to qi connection more whereas the two earlier sets focus on the body to qi connection. Both are needed but to succeed and reach higher levels a virtuoso first masters the body to qi circuit. Why? This skill pays off endlessly during the more advanced levels where you need to make microscopic adjustments at times to keep the show going. Without the body to qi competency it’s very unlikely that one will ever develop adequate dexterity with the mind to qi capacity.

Fair enough. What about the “and more” mentioned? More than three rounds of nine? Good catch! The three rounds make up a basic practice. Still, to achieve success with adjustments of individual vertebra, nerves and circulatory vessels (arteries, veins, even capillary beds) one has to jump right in and get one’s hands dirty—the only way to get good is to get good.

So, one or more additional sets get employed to develop these more advanced procedures: Know-how and craft become art. Art becomes a live wire, and eventually, a helpful medley of chisels, mallets and hammers to fashion the desired sculpture of energy and consciousness. As an instance, one of the earliest tasks at an intermediate level of NY aims to activate the kidneys and their links to the spine and nervous system. This immediately leads into a full-on practice of both dream yoga and sleep yoga.

summary and recommendation for your practice

To consolidate: the TB folks practice 9B; Neidan Yoga practices 27B (three rounds of 9B, each with a slightly different focus) and usually includes one more set to develop specific skills related to balancing the spinal segments and related nerves. So, you might think of it as 27B+ or perhaps 36B.

We suggest that you start with the Tibetan Buddhist and Bon approach and learn 9B first. Check with YouTube and some of their websites. They have plenty of good explanations available. Then, you can take it further—if time permits—and explore the NY version. The more advanced fourth set of nine will be developed over the next couple of sadhana levels.

5.1 treatment model — chakras key in different levels of tissue/energy

All these different types of breathing tease in important parts of the overall solution. However, given the great variety of moving parts in this contraption, how do you know where to begin or when to make an adjustment to the plan? Great question. Here’s a simple model to answer it:

1. Chakra 1 — Structure (connective tissues such as muscles, fascia, ligaments and bones)

2. Chakra 2 — Fluids (circulatory system including lymph vessels, arteries, veins and capillaries)

3. Chakra 2.5 — Biofield (mostly near field but also connections to Earth, especially its center)

4. Chakra 3 — Organ systems (all major organs; accessible via VM, acupuncture and somatic bodywork and dialogue)

5. Chakra 4 — Nervous system (electrical signals along nerves including CNS and PNS; accessible via CO and modalities as for chakra 3)

6. Chakra 5 — Qi matrix (acupuncture meridians and other subtle energy channels such as sound, light and quantum-level pathways; these circuits correlate to the etheric plane and represent the beginnings of a self-contained and regulated energy system that operates beyond the confines of the nervous system and physical plane)

7. Chakra 6 — Mind (a more subtle version of the qi matrix mostly housed in the brain but with connections to the biofield and deeper quantum field)

8. Chakra 7 — Higher mind (a more subtle version of ordinary consciousness; has access to etheric, and higher, dimensions)

5.2 strategy for applying the model

Given this, the putative path for Neidan Yoga goes from Structure (c1) to Organs (c3) to Nerves (c4) to Fluids (c2) to Qi (c5) to Biofield (c2.5) to Mind (c6) to Higher Mind (c7). Other traditions parse these factors out in different proportions and sequences but all agree upon what the targets are although the models and names differ. For instance, the NY model above, exactly matches how standard Jyotish models the world: 5 grahas with physical bodies (Budha, Shukra, Mangala, Shani, Guru) directly map to the five tattvas and thereby cover the physical and etheric planes of chakras 1 - 5. Likewise, the two luminaries (Surya, Chandra) cover the mental landscape related to chakras 6 - 7.

NY just adds in the Lower Jiao (physical midpoint vertically; deep to Ren 4) from Daoism and Chinese Medicine. This locus serves as the springboard for the Daoist project of inner cultivation. That is, neidan begins at this site. In like manner, the Tibetan Buddhists engage a similar point (same vertical level) as the starting block for serious tummo practice.

The value of this location is its innocence. No complicated organ systems (such as the heart or brain) reside in the vicinity so it is a great place for some qi (prana, lung) fireworks to mark the beginning of advanced energy work. Say what? In short, you can build a qi ball here without having to worry about messing with heart rhythms or brain function. Those challenges come later in the journey. Best to start simple and get some runs on the board before attempting to climb Mt. Everest or any of its formidable near cousins.

5.3 Opening the Skull and Brain

Cranial osteopathy (CO)—or any of its many variants such as craniosacral therapy (CST), biodynamic CST, chiropractic cranial work—wields some husky clout for regulating body, physiology and mind. However, the same methods can equally well support energy work that tends toward a spiritual focus or agendum.

Consequently, Neidan Yoga makes good use of this technique as part of its toolkit and you will find that the main concepts from this branch of manual medicine start to be introduced from hereon in. Likewise, CO techniques will gradually make their way into the conversation—most noticeably from level 5 onwards.

For instance, check out the image here which shows a view of the skull from the front. The seat of spiritual action lies just at the level of the eyebrows. In this picture, that’s just at the top of the eye sockets. If you peer into the opening where the nose should be, you will see the ethmoid bone. It’s a key player in the search for Light. How come? Check the pic again and imagine that this reddish blob inside the nose cavity reaches further up to the height of the eyebrows. This would be a good thought as the ethmoid really does span from the middle nose to the eyebrows.

Straight back from the middle of the eyebrows lies the ajna chakra (sixth chakra or third-eye). Ringing the ethmoid—like a church bell—can start to ignite this chakra. Details about a solid and successful way to switch the lights on inside the brain get covered over the next few sadhana pages. Still, no free ride now. Once you reach the brain, you’re in the big leagues. If you want the rewards of advanced practice, you need to invest the concomitant amount of effort—a lot—to learn needed skills and ideas. But hey, look at how far you’ve come! The view from these heights doesn’t stop short of anything less than awe-inspiring and encouraging.

However, before we plunge into details about cranial osteopathy and how to activate the sixth chakra, let’s start with some useful warmup practices first. These will gain you further traction with energy work and the principles of energy medicine—warmups provide a way to kickstart the ignition. Then, you can pull a rabbit out of the hat and utilize your furry friend to best effect.

Take a hint from the pros: in competitive sports—where even a small edge can make the difference—each athlete invests several minutes to get blood flowing throughout her or his body before jumping into the event. This helps all the muscles, joints and tissues function more efficiently, safely and optimally. Even if they can, metaphorically, go from 0 to 60 in three seconds flat from a cold start, they won’t. Every single trained athlete warms up first and then puts the pedal to the metal. The same idea applies in energy medicine and for spiritual practice, too.

What to do? A number of viable avenues might be of use. In energy medicine, the choice of which boardwalk to promenade down would be made based upon the clinical presentation—what’s up, doc? To get started, though, an off-the-grid but entirely legitimate and enlightening method from Chinese Medicine gets the call: A form of scalp acupuncture, it builds on qigong skills already introduced on previous pages so you can just sashay, strut and soodle forth in style. Ready?

Scalp acupuncture (SA) adds in a complementary approach. Because NY postures itself to capitalize on qigong rather than physical needles whenever possible, the aim here seeks to unleash SA as an aid to what you already know how to do: sink and dissolve the major joints. And one style of SA does indeed unleash marvelous leverage for this purpose. Called Fang Scalp Acupuncture (FSA), it fits the bill for what’s needed. How’s that? See for yourself.

To get your bearings, consider the image here which shows a superior view of the skull. The squiggly lines, called sutures, divide different bones from each other. Look a little complicated? Hang on, it’s not … well, after a bit of exposure and consideration, it’s not. The top section in blue (one frontal bone) houses your face—nose, eyebrows, bouncy smile and all. If top is front, then the bottom part shows the back of your head. The purple bone just seen at the bottom (one occipital bone) corresponds to the back of your head. And, in between? Of course: the region between the front and back of your head (two parietal bones). You can check just below for a lateral view of the skull which will help clarify where these major bones hang out.

Skull bones are cool but for the qigong being introduced here, sutures are even cooler since all the maneuvers and fixes happen there. So, now the boundaries: you’ve got a squiggly line from upper to lower part that runs down the very middle (exactly halfway between the left and right sides of the head). Called the sagittal suture, this gal (and/or fellow and/or take your pick on gender) runs the show—especially for spiritual pursuits. In FSA, this corresponds to the spine. How about that? The next time you get a twinge in your back due to overexertion—or whatnot—just balance and harmonize the related area of this cranial suture. It works! Although, often you get even better results by working on both the suture and the back.

Okay. Two more landmarks to go. No prob, they’re easy. You just follow the road (suture) out in both directions until it runs out of steam at a T-junction. In the image here, the points are labeled as CS and LS (notation specific to FSA). Checking these positions in the superior view of the skull reveals their commonly used names in medicine: bregma and lambda. They identify the junctions of sutures and, as you might guess, thereby have wide-reaching effects. Bregma connects the front end of the sagittal suture to the coronal suture. And, lambda connects the back end of the sagittal suture to the lambdoid suture.

Fang Scalp Acupuncture employs several models in its system. The two main ones needed for the qigong in this section are discussed next. They both represent a person lying face down (prone) with arms and legs splayed out to the sides. The difference? One is right-side up (head toward the front of the skull; it’s just above bregma) and the other upside down (head toward the back of the skull; it’s just below lambda). You just looked at the Right-side Up model. The Upside Down model shows up soon. Time to take a dip. Huh, where? You know: the ocean of qi—ride the waves and sail the winds and all that.

5.4 Sinking and dissolving major joints using Fang scalp acupuncture

You’ve got the landmarks. Now for the first practice, working with the shoulder and hip joints. Looking at the Right-side Up model above shows that the shoulders aren’t too far from that CS point (bregma). How far is far? Good one. If you read a book about FSA you will find that the distance given is twice the distance one would specify normally (what TCM and CM use). What gives?

Who knows? The authors of FSA appear to have been splitting hairs. For distances used in their system, they chose an obscure (and awkward) division of traditional TCM distances. Here, we stick with the usual measure of 1 cun = the width of a thumb. This CM measure flexes as simpler to use while still being fairly accurate. And that last tiny bit of accuracy?

In real life—you know, real work with real people—one never simply applies a needle (or other therapy) at a textbook point. The textbook gets you in the ballpark and, even better, close to the right seat in the bleachers, but the final selection depends upon feedback—what the client’s body says. That is, genuine energy medicine always uses real-time feedback and not theory to make the final, precise adjustment. This same principle gets used for all Neidan Yoga energy medicine and techniques.

Okay. So, the distance from bregma (CS in the Right-side Up image) to each shoulder is one cun (a thumb’s width). As just stated, this gets you in the ballpark, up into the bleachers and at the right row. But finding the correct seat is up to you.

As an example: for the left shoulder, first locate one cun to the left of bregma. Next, put half of your focus on your real left shoulder (where the arm meets the torso) and the other half of your focus on the scalp point you just found. Feel both the shoulder and scalp point at the same time as you slowly move the scalp point a little in both directions (further away from center and also check a little back toward the center). You have your right hand and fingers (usually the tip of the middle finger on top of the tip of the index finger; the index finger touches the point) locked GPS-style onto the target. Whatever location of the scalp point gives the cleanest and smoothest feeling of resonance between point and shoulder marks the spot. That’s it. You found the correct scalp point.

This procedure also applies if you treat another person. You can even take the concept further and treat a pet or plant. Of course, these are more advanced techniques. They will be included in later discussions about harmonizing your environment.

Back to the chase: Almost footloose and fancy-free but where, oh where, is bregma (CS)? Hmm, yeah. Did sound a little too easy. Good news: it’s still easy. You can use the width of your hand to get close: place the little finger side of your hand at the level of the eyebrows (top); mark where the thumb edge ends; then repeat and place the pinky edge of your hands at this new point. Your thumb edge is now one cun away from bregma. Hence, two hand widths above the top of your eyebrows plus one more thumb width lands you on bregma.

Then, feel about a small distance in all directions. You will often feel an indentation or the ridges of the sutures. If you feel nothing, no sweat: just use the location you found. With time, you will start to feel the contours of the occipital suture and the coronal suture. But to start, just apply the recipe to find bregma first and from there find the shoulders. You’ve got this.

Last step—for now—coming up: this one’s truly interesting and amazing. You will be glad you took the time to plough through all the anatomy. What happens when you combine up with down—or how about this with that, or yin with yang, or fast with slow, or … you get the idea. What’s the answer?

The answer is: it depends. Sheesh, when isn’t that the answer? Well, digging in a bit further, what’s the solution genuinely depend upon? Context, of course. In elementary school, if you combined +3 with -3 you would have figured out that you get nothing. Yep. This certainly spills out and bubbles forth in many cases. But, not always. Way later in school, maybe in college, you might have discovered the Fourier transform—and if not, you might have swung past such an arcane phrase while browsing some trendy YouTube video.

What’s a Fourier transform? First off, it’s legit and a leading model for many important processes in nature and society. And … what is it? Yes, yes: the same idea: combine them and find out what happens—only here you combine many, many (an infinite series) terms and rarely do they all add up to mud or a blank screen. Mostly, this lends scientists and their kith with a way to dissect very complicated situations. The payoff follows when these hotshots put all the parts back into the baking tray and crank up the oven: the original process or person or thing reappears intact. Magic. At the very least: breathtaking—just as in Star Trek and countless spin-offs.

The only way to find out then? Try them on for size. Eh? Apply the Right-side Up model and the Upside Down model at the same time. Maybe they’ll fit, maybe they won’t. Okay, here goes:

Hey, this is novel. Look at this, the guy (gal?) decided to stand on his head. Probably gives him an inside edge on the competition: peeking out at the world from an unexpected direction. Or, maybe it’s just been a bad day? Whatever. First things, first. He’s got his bottom at bregma? So, what would be at the left shoulder position of the Right-side Up model? The picture shows it … no mystery at all: his right hip.

What about the distance? Same. The distances for the arms (coronal suture) and legs (lambda suture) are a touch different but it does not matter much. Why? The distances in FSA are essentially proportional. Which means? The position of a joint is found as a percentage of the limb distance. The position is not a fixed number. For example, here are some of the official distances given in FSA (but using CM distances):

1. Arms — run along the coronal suture from bregma to a point called pterion (covered in level 5); total length of each side is 5.5 cun

1a. Shoulders — on the coronal suture 1 cun from bregma

2. Legs — run along the lambdoid suture from lambdoid to a point called asterion (covered in level 5); total length of each side is 4.5 cun

1a. Hips — on the lambdoid suture 0.75 cun from bregma

Turning them into percentages shows their similarity: The ratio of shoulder to arm = 1 / 5.5 = 0.182 = 18%. Likewise, the ratio of hip to leg = 0.75 / 4.5 = 0.167 = 17%. This is not rocket science. Alright, but what does it mean? The hip is 17% of the distance from the center. When you flip the model—go from Right-side Up to Upside Down—the hip and shoulder are both still about the same distance from the center. So, to keep it simple, just use the Right-side Up model.

That gets you the shoulder at 1 cun away from bregma. In terms of the Upside Down model, simply find the hip at the same point (they are different by 1% but that’s splitting hairs). Why? Remember, the last step is to fine tune using your own sense of palpation and qi perception. This last step has nothing to do with official measures or distances: they just get you into the ballpark and bleachers.

Right. Now you have both the shoulder and hip about one cun (a thumb’s width) from bregma in either direction. Looking down at the top of the head, you find the left shoulder and right hip to the left of bregma; and, similarly, you get the right shoulder and left hip to the right of bregma.

Almost there, just one more point to go, lambda. Now that you understand bregma, this should be short and sweet. Start with the Right-side Up model. If you check the image above you will find that the legs extend from LS, that is, from lambda. The official distance to a hip was given above as 0.75 cun but use one cun to keep it simple.

Using the same logic as before, if you flip the Right-side Up model around to place the head and arms at the bottom you obtain the same mapping as before but on different sides: the left shoulder and right hip go together but this time at 1 cun to the right of lambda; likewise, the right shoulder and left hip form a pair at 1 cun to the left of lambda. That’s it. Now you have the full mapping for arms and hips.

5.5 Stages of sinking and dissolving the joints by adding in scalp points

How to work with all of this? Great pondering. You’re cooking. Here’s a suggested outline:

1. Continue the sinking and dissolving protocol explained in previous levels. Called Ba Zi Jue, this methodically works with the joints (first top to bottom and later also bottom to top).

2. Gradually add in some work with the scalp points. As simple as possible is the way to go. Steadily you build from that. Therefore, at the beginning of this journey, you would add in just the FSA bregma point for one of the shoulders when you are sinking them. That is, usually you sink both sides simultaneously. Still do that but then add another round where you sink one shoulder by itself along with the related scalp point. Then sink the other side. For instance, sink the left shoulder and the scalp point on the coronal suture one cun to the left of bregma. This corresponds to the left shoulder and the right hip but for now you just focus on the shoulder. Over time, add in individual work for each shoulder and when you reach the hips, for each hip.

3. Take it one step further. Start working with the Six Harmonies (SH). These represent contralateral relations between the major arm and leg joints. The SH play an integral part in most nei jia quan (Chinese internal martial arts). Why might that be? The short answer: you can generate much more power by connecting and coordinating opposite side movements.

The Six Harmonies are contralateral shoulder - hip, elbow - knee and wrist - ankle. For instance, the left shoulder and right hip get linked: if the left shoulder moves, so does the right hip; the speed, energy and movement all reflect a single intention. With years of practice, this intention becomes natural, automatic and even intuitive.

Opposite shoulder and hip: sound familiar? Yes, right on the mark you are. So, the next stage adds in contralateral work. In terms of what you know, this means you start working with pairs of the scalp points. This gets rather involved quickly so take your time. You don’t have to practice all points at one setting but do add in at least one pair each round. As an instance, you could work with the left point from bregma (left shoulder and right hip) and then the right point from lambda (again, the same points: left shoulder and right hip).

Hoo boy (or girl) that’s a lot. In another session, balance the other pair of points—right of bregma (right shoulder and left hip) and left of lambda (again, the same points: right shoulder and left hip). This is heaps powerful medicine and can be used to go way past the martial artists. That’s a bold statement, no? Wanna know why? A short answer will have to suffice until you learn more but let’s try with what’s available.

You already have a general sketch of the spiritual path: the energy and consciousness keeps getting refined and focused and purified. As discussed in the Yoga pages, by the time a seeker gets to working with neidan (level 4b), the energies (qi, lung, prana) are being pulled into the midline channel. They haven’t focused into super-pure laser consciousness but they are well on the way. This gives you the hint: anything that serves to knit body energies across the midline provides a preliminary step toward neidan and higher levels of midline work.

The Six Harmonies fit this bill perfectly. They integrate across contralateral sides which means they integrate the two sides of the brain and prepare the ground for development of tummo and kundalini flows. In Vajrayana (Tibetan Buddhist version of deity yoga), the spiritual path gets cleaved into two parts: generation stage and completion stage. The first stage entails everything before solid midline practice. The final stage runs from advanced midline practice to the highest stages of consciousness openly discussed.

Sinking and dissolving the major joints strongly develops qi in the right direction—towards the midline. Adding in the Six Harmonies supercharges this practice. You have the first pair now: shoulder and hip. The other two pairs will be developed in the next sadhana levels. No need to wait for them, though. What you have in your pocket now will take you a long way toward the intermediate and advanced generation stages. Full sail, pal. Go for it.

5.6 Finding the energy to sink and dissolve the joints

The mystery enshrouded in energy medicine stems from the holographic and fractal nature of experience—right-brain and whole-brain processes. EM comports little with the ways of left-brain thinking and acting though it can adequately model and manage such half-baked ways of dealing with the world and life.

In contrast, science—a dyed-in-the-wool left-brain philosophy—currently finds itself being mercilessly dismantled by vastly nonlinear processes such as AGI and quantum computing. These modern tech beasts rising from the depths of hell will surely spell the end of today’s preeminent religion—science—along with its priesthood. Unfortunately, with no one to follow, the masses will succumb to tech run amok. If you buy into the cyclic nature of civilization, this rehashes—ingeminates—Atlantis: a proud and overly haughty civilization destroyed by its own machinations. And if you don’t buy into that fluff, the metaphor still stands—all too accurately.

Who will come to save you? The aliens? Jesus? The Girl Scouts with some of their yummy cookies? AGI and ASI? The quantum world? Chimpanzees, tired of second-rate billing all these years? You might consider staring harder into those tea leaves in your cup—this is all too real.

How about drugs and addictions of some grain or strain? They’re time-tested and robust. Practically all of them work. But surely you are better than that? Losing yourself in some fiction within the fiction of a world gone over the edge and headed for doomsday? Ugh. The spiritual masters of this age can only shake their heads in wonder. You know the score. Why won’t you act?

The evolving world drama roils what little calm and composure remains from earlier centuries. Yet, spiritual truths cut a site deeper than the physical plane with all its mischiefs. Besides shaking their heads with a mix of not a little pique but nevertheless also endlessly deep and embracing compassion, what do the spiritual elite suggest?

Turns out, it’s the same song and dance as ever: surface waves—like fashions—stay on the surface. Truth resides way down beyond these gyrations in the steady and serene bowels of the ocean. What’s the party line? What do the elders proffer for mere mortals lost in the fragmented frenzy of modern ways?

Why, it’s modern energy medicine: short-term (for the acute problems) do what you must to get by and on with it—use modern tools and modern stratagems—but for the longer-haul (chronic, inveterate challenges) employ the perennial techniques, for they work—they always have and always will, for they operate beyond time, space and energy. In short: for acute presentations use the best modern remedies; for chronic conditions, use traditional approaches but bring them into the twenty-first century—meld them with modern tech wherever useful.

But wait a sec! If the world’s unravelling faster than you can spell cat, why bother? Shouldn’t we just party like Nero and the last days of Rome? Clear-headed question, indeed. The advanced yogis have an answer up to scratch for this: you don’t end when this story ends—much as you might want to or much as you might hate or fear the event. If that is so, and it is, then best to sop up the mess as best you can.

The universe runs as a simulation spawned from beings several orders of magnitude beyond our grasp and even imagination. Given that, your most effective strategy says to continue manifesting what you want—whether worldly or supernal or both—until the day you pass over to the other side. So, visualize and feel and cultivate personal, community and cultural—and even galactic—healing. Your being and desires and foremost goals all count. The further you climb the esoteric ladder, the more potent these forces become.

You are an agent for positive change, whether you like it or not. Own this! You are part of the underground railroad of the modern era. In the US, back during the era of slavery, the Underground Railroad was an informal network of people and resources that helped shuttle the enslaved and oppressed from bondage to freedom. It’s the same old story with some new clothes. Join in for you’re part of the team. And if you don’t believe so, just keep meditating more—it will come to you.

5.7 sensory calisthenics

Kidney breathing and spinal breathing both employ normal abdominal breathing (NAB) to fire their circulation. The next great leap will take you to reverse abdominal breathing (RAB), a much more powerful, but also more physically taxing, exercise. This gets introduced in the next step.

But first, a slight detour for completeness: breathing into chakras can be accomplished either with NAB or RAB. The Daoists use RAB to fire the lower jiao and initiate neidan and cultivation of a spiritual embryo (self-sustaining qi ball of energy and consciousness). At the same time, Buddhists often use NAB to work with the chakras. Hindus also mostly use NAB to activate chakras but RAB at times too. Neidan Yoga uses both methods to switch the chakras on. The first step, though, engages these energy wheels with NAB and intent. Why? To start, one needs to build a literal nerve network for each chakra in the somatic memory part of the brain.

An example should get the idea across: feel your left foot (or right foot, if you prefer). Just get a sense of it without using any touch. Only mental contact at the moment. Now try to pick out the middle toe up to its connection with the foot (at the metatarsal). How clearly can you feel this toe? Can you sense its two interphalangeal joints (the two joints before it connects to the foot)? If so, that’s great. Still, however clearly you can sense the joints, try to sense a little deeper. Move each joint individually. How successful now?

At some point, you will run into a wall: you sense and control body parts such as arms, legs and toes via a corresponding somatic neural map of the area that gets housed in the parietal region of the brain. The map can alter over time: either way. Hence, with practice at sensing and moving more defined and specific parts, you can develop the map. If you don’t do this, no matter how much intent you project or how much good will and wishful thinking you throw at the toe (or whatever region), nothing will happen. It’s just plain old physiology and ordinary rules and regulations. No skirting the wiring.

The same principles apply doubly over for areas within the body. You can guess why, no doubt. How often do you use your innards to pick up a glass or make a meal or type a text message? Ergo, the neural models for these regions are essentially bare and this is a big part of the reason you can’t feel much on the inside of your body. However, with time and tenaciously good technique, you can develop the needed maps to a much greater degree. It takes both intense fervor and solid patience which is why most people who get enthusiastic about yoga and chakras and higher dimensions eventually give up. Foiled by a lack of discipline and dogged persistence they throw in the towel.

What about you? Up to the task? Why not give it a try? You might surprise yourself. How come? Part of success comes from karma. Maybe you are fated to succeed even if you like to slack off or take your time about getting on with it. No way to know for sure except by trying.

Jyotish astrologers might give you an idea but karma comes from levels mostly beyond their personal ken. They know basic principles yet the subtleties can slip past them. So, talk to a competent astrologer, for sure, however, even more importantly talk to a qualified spiritual teacher or advanced student. And factor in what both the astrologer and teacher say along with what your heart says. Then, if you still have mostly a green light … go for it! Here’s how:

5.8 front to back to front qigong — activating the chakras

The name says it all: sweep qi from the anterior side of the body all the way to the posterior side and then double on back to the front. Sounds easy, yeah? Front to back to front qigong (fbQ) builds upon all the qi skills covered to date: with them in your pocket, Bob’s your uncle (he’s the rich guy in the background, sort of like a modern, gender-neutral tooth fairy). Otherwise, you’re smitten with a husky armful of homework. Remember what’s at stake: a neural map must be developed so repetition and slow movement figure prominently now.

You can’t literally touch inside, under your skin, so this chore combines some physical action of the hands (minggong) along with mental actions such as sensing, intention and imagination (xinggong). The main setup for any chakra wrings out like this:

1. Use normal abdominal breathing (NAB) throughout the practice.

2. Both hands at the same level as the chakra.

3. One hand touches the front side of the body; center of palm faces and is aligned with the chakra center.

4. The other hand touches the back side of the body; in this case, the back side of the hand can make the contact; note that an option for all the chakras is to imagine the back hand in contact (but the front hand should be in literal physical contact to ground the circuit).

5. Spiral qi from the front hand slowly to and through the chakra center and go all the way to the back hand (qi travels from just outside the front through the body to just outside the back). If you need a brush up on the right-hand rule and how to spiral, you can check the preceding sadhana page (level 3).

6. Continue with the spiral trajectories: going from front slowly to back and then slowly returning to the front makes one round. Depending upon how centered you presently are, it could take anywhere from 10-30 seconds to go one way so a round is twice that. Try 15 seconds per direction to start with. That will be plenty of a challenge for a while. And, increase duration from there. Remember to spiral the energy ball continuously: see and feel this.

7. After 5 rounds; pause and work at the chakra itself for 5 rounds: this time go much more slowly, start at the chakra then go back one cun (inch or thumb width) then go back another cun; then return along the same path to the chakra; pause at each of these three points for 5-10 seconds. You should feel qi at the chakra and aim to keep your focus at the center of the chakra; see or imagine a point or cross or symbol and nail your inner gaze at that. Keep it there.

8. Finally, one more round from the front to back to front as before but this time pause at the chakra in each direction for 15-30 seconds (or until your focus drifts off the point). Again you work with both qi and intent: feel the qi and see the chakra center in some way.

9. Last step: repeat 1-7 but with the hands swapped (other hand on front and touching).

10. This represents the basic practice. As you get better with this, you can increase the number of rounds and the length of time you hold qi and focus at the chakra.

The net result? You accomplish two core goals with fbQ: first, you develop a neural map of the chakra (you build a street map for the midtown region so later you can easily cruise to and from the office); and, second, you lay the groundwork for future successful shamatha at the chakra (without the street map, mental focus will never lock in firmly enough to get lasting results). Both vital tasks, so great work!

6.1 Reverse Abdominal Breathing — overview, Benefits and caveats

Daoists don’t mess around. Their signature style of breathwork, called reverse abdominal breathing (RAB), scintillates at both the physical and energetic levels. You have to work much harder with this approach to breathing but the extra effort pays off. And how! Handsomely is how.

RAB typically follows NAB (normal abdominal breathing) so don’t bother with this more advanced technique unless you’ve clocked at least six months of serious huffing and puffing with the NAB exercises. Yet NAB stands tall unto itself and mastery of NAB can take one a great distance along toward more rarified presence. In fact, many traditions (for instance, most Buddhist and Hindu streams) place major emphasis on normal abdominal breathing and mostly eschew RAB. Actually, a combination of RAB and NAB works best.

But don’t let that deter you: RAB is the way to go. What’s the scoop? Reverse abdominal breathing quickly lays a solid foundation for successful advanced meditation and does so without taking any guff from the opposition. In short: RAB is blatantly powerful! Because of this, you need to be respectful of its potential pitfalls along with being confident and courageous and accepting its solid support and allowing the many pristine opportunities it will bring to manifest fully into your life.

The upshot? RAB towers as the greatest change-maker of all. You win with RAB. You lose without RAB. Decidedly so, whether you like it or not: just check in with the annals of Daoist practice and compare them with all other bona fide yogic avenues to Light. What would you conclude? RAB indubitably provides the missing lynchpin for achieving the highest levels of awareness.

Here’s a way to think about how RAB fits into the picture:

1. Weigong = NAB — great for gently activating qi flows; first stage of sinking and dissolving

2. Neigong = RAB — powerfully activates lymph flow and overall circulation; second stage of sinking and dissolving

3. Neidan = RAB with breath retention — essential tool for packing qi into any region or point; igniting midline qi (tummo, kundalini) only maximally happens with the help of this skill so it is the FIRST step in all midline energy work; third (and strongest) stage of sinking and dissolving

6.2 how to start practicing rab

The first thing to know about reverse abdominal breathing? Just like a snazzy sports car or hot rod, you can inch along like a lazy turtle, or cruise along like a happy-go-lucky mare or stallion, or rocket exuberantly along like a cheetah playing tag. RAB supports them all. What you do is a different matter altogether. For, anything much beyond gentle RAB which uses a minimal amount of muscular contraction (10-20% maximum), will require some extra precautions and preparation on your part. Shed some light? Sure, the best way to appreciate this will need your participation.

This first part you can do anytime. The other two parts, save for a rainy day: that is, at least a couple hours away from any meal and not when you’re too tired or sleepy. The indispensable key to RAB? The name tells you: reverse. Do everything backwards: tummy and sides go IN (toward the spine) on INHALE and OUT on EXHALE. Your nervous system is going to wonder about you a little once you try this out for more than a breath or two.

Still, try this now for two breaths but with a very gentle contraction of your abdominal muscles (10-20%). This means you are not using much force and not pulling the tummy and sides in too much. Just pull in a few inches (6-7 cm). The exhale is tricky as you can’t just let go and have everything spring back to normal. Use about a third of your muscle power to help expand the abdomen out fully to neutral again. If you just let the muscles rebound, they will return to about 80-90% which does not help as much with improving the body’s circulation—a major benefit of RAB.

Okay. That was plenty of an experiment. You should now have the idea: RAB requires more work and effort on your part. Humph! Better be a good reward for all this. Patience, patience. There really is a juicy carrot (or what have you) at the end of the rainbow. The other two experiments should only be done when you’ve taken at least 5-10 minutes to stretch and limber out your torso and especially the abdominal region. At the very least, twist, side bend and gently arch up to loosen the muscles. If you can, hold the different poses for a minute or two, each. You know your body best: just do whatever works for you but remember strong RAB needs a comfortable and fairly stretched out abdominal region.

Without that forethought, reverse abdominal breathing can lead to muscular contractions and possible spasms. As a general guideline: learn this technique slowly and only gradually move up the scale to stronger contractions. You should be able to practice for 10-15 minutes straight at a given level before turning up the volume knob a notch. How much is that? 20%. For example, start with gentle RAB (10-20%) and then get a grip on light moderate RAB (30-40%). You will be delighted to hear that many of the most important RAB practices only use these easier levels so you already have a green light to get going very productively. You will be amazed that so little trial and tribulation can net so much benefit. But it does.

Almost there. Just a few advanced odds and ends that will be important later. Check the picture for inhalation. Air into the nose makes fine sense. You now know that the belly goes in toward the spine. Remember, that the sides also pull in some. That’s plenty for work up to a light moderate level (30-40%). After that, you can read about embryonic breathing. For instance, these two photos are from a good book on the topic. What gets added to the salad? Think of a circle or hula hoop around the waist at the level of the belly button. Your next goal tracks toward pulling in from all four major directions—front, two sides, back. You start pulling in the stomach region first and continue. After a couple counts, add the two sides. After another count or so, add in the back. It’s all like a wave: front, sides, back.

Wonderful. What’s still missing—hasn’t been covered yet? If you said pulling up from the bottom direction, you’re on the mark! And, that’s it: like a Kegel exercise, one pulls up on the perineum (very bottom of torso). The amount of pressure follows suit—10-20% for gentle and 30-40% for light moderate.

Now take a peek at the exhalation photo. Notice that the three main areas go in the opposite directions. To revise: breath out through the nose (never the mouth, if possible) and let the abdominal region and perineal region both return to normal. As mentioned, you usually need to engage a modest amount of active muscle work to get the abdomen and perineum all the way back to 100% (the starting position).

That will get you going nicely for beginning to light intermediate level work. Your investment? Normally one pushes the boulder uphill for at least half a year before the heat of tapas—regular practice—sinks in sufficiently to transform your experience. Suddenly, the boulder rolls uphill by itself. Presto chango! Nice to win one cleanly now and then, eh?

If you haven’t yet got the idea, now’s the time to face it—face up to the truth: You’re messing around with your nervous system and subtle energy system. Whether you like it or not, if you’re on about progressing along an unalloyed yogic path that gets results then you have to mess around with your physiology and nature—regardless of how respectful and circumspect you would like to be. Here’s where monkey see, monkey do, comes in agreeably. Just get around others on the path and that will ease the enormity of what you are aspiring towards. Shoot, if they can do it, surely I can too. Yeah? Yeah. Yes, you can.

How about those two more adventurous RAB explorations? Earnestly, they won’t come into the fore quite yet—two more sadhana levels to go and then you can make them your own. Till then, here are a couple nibbles similar to the promised hors d’oeuvres to tide you over:

1. Light moderate RAB — stand in any comfortable position, preferably a pose from nei jia quan that you can manage for 3-5 minutes or so. For instance, get into the Baji horse stance detailed back on the level 2 sadhana page. Use 30-40% of maximum power to contract your abdominal muscles and pull up on the perineum; now get your mind into the act: as you inhale imagine and feel qi being sucked and pulled into your lower abdominal region (between the umbilicus and the pubic bone). Especially focus on the qi coming up from the earth through your legs and also from the regions around you on the horizontal plane (so, from the left, right, front and back).

Qi showering down from the sky is fine but usually reserved for later (the next two sadhana levels) since it activates more complex subtle energy circuits. As you exhale, focus more on the physical side and gradually learn to return back 100% of the way. Some qi will disperse from the abdomen but at this stage, that’s good enough. Continue for five minutes and then swap the pose position (either from left to right or vice-versa; or, to a different pose altogether). Then on you go for another five minutes. That’s ten total and a fair amount.

Beginning RAB should range from 10 - 30 minutes a day. As your body adapts and you get used to the flow, the time can increase as appropriate for your circumstances. A summary of the suggested level 4 protocol gets painted in at the end of this web page so you can check there to figure out how much time you have and what your priorities are, for now. There’s never enough time for everything—at least, not in this world—but there is enough time to make steady progress, regardless.

2. Intermediate RAB — seated this time; try to learn a traditional meditation posture from hatha yoga or some other valid tradition. Use 50-60% of maximum power to contract your abdominal muscles and pull up on the perineum. You confront two new hurdles with this one: first, apply embryonic breathing throughout; the basics were elaborated above and you can surf around for even more details, if you’d like. If not, that’s fine as they will be covered next sadhana level.

Second, rev up your mind like last time but here imagine the qi comes in from ALL directions; form a picture that you’re surrounded by a sphere situated a little more than arms distance away. Give it some substance—envisage very lightly glittering white sparkles. Pull in the qi, as best you can, from all parts of that sphere. This is the first step in RAB spherical breathing and something very worth your while to become acquainted with. Mix and match this with the standing RAB practice. Total time for both is still the same as before for the first six months: 10-30 minutes a day.

Go with what works best for you—it will change over time since the higher realms hold the master keys for your best outcomes. Appreciate what you’ve got and have learned. But, don’t get too hooked. This is a lifelong practice and skill to develop. Just be as aware as you can of the times when nature clearly ushers you in one direction and you decide to march, too headstrong, in some other direction. Simply notice, who usually wins that shouting match?

And here’s the rub: the primary agendum for spiritual health should—and always does—center upon unambiguously and irrevocably getting started on the path—getting some runs on the board before you go swatting your baseball bat for a metaphysical grand slam or kicking your soccer ball for an incredible last-second game winning goal. That is, learn and then apply the basics first. First, not second, not someday, not “huh?”

And, guess what? All who opportunely ramble along the spiritual trail through brush, bramble and bush to saner dimensions (the higher lokas [lokas 4-7] beyond heaven [loka 3]) ever remain beginners. Why? There are always some beings further along the path who cart and ferry a clearer idea of the way forward—in short, what works best. Hence, “getting started” ambles along beside you as a lifelong friend—a skill and attitude to embrace ever more fully.

This pulsing and flowing form of qigong was introduced back on the level 3 sadhana page. For a refresher, you can check it out here, Opening and Closing Qigong (OC). The kernel from that introduction? In candor—without adornment—nothing short of a spectacular, numinous insight to keep up your sleeve for those nifty moments when a really slick move would work wonders. It goes like this:

Rolling and tumbling like the tides, “energy” regularly comes into and then flows out of all objects in the natural world (ordinary space and time). Moreover, this same process occurs for higher energy bodies (at least up to maha loka and jana loka—these relate to sleep yoga and constitute the first two lokas above svarga loka—the hangout of goddesses and gods—which aptly relates to dream yoga).

In précis, one dynamical resonance captures all levels of existence—certainly, as far as the eye can see and mind can imagine. Count the marbles. One, just one. Drum rolls, please. And the winner is … Yes, yes? Aw, boo. Go on, then.

universal power lies in one dynamic — opening and closing qigong

The champ? OC. Could it be otherwise in a section about OC? Therefore, master OC and you’re in the money. As a convincing example: all RAB, from intermediate levels on, operates solely as an outcome of OC. That means, you leverage OC of the joints and body and higher energy bodies to develop stronger and more pungent forms of RAB. This opens the door to enough clout to get a respectful hearing from the higher realms.

With OC and RAB in hand, you honestly have one foot in a corridor that leads past all the low-level detours tagged for you. The sleepy god realms, sexy etheric realms and innumerable void spaces meant to trip you up—all swept away with one elegant finesse. Yet, it’s frankly remarkable how many unrelenting variations of the universal playdough are out there that march to a single beat, a single goal: let’s bounce the dupe way off the mark. If they can hack their way into the sim that runs your story, they will assuredly thieve, purloin and loot every last coin in your karmic bank account. You’ll be a goner. Blech.

Whoever made this grand simulation, maybe isn’t really so grand. Fie on them and all their creations. In a word, creepy. But creepy is for creeps and you’re not in that league. You’re on about something wholesome and sane. You’ve got it right: travel between the extremes; jaunt down the middle road of yogic practice—where the only magic that matters does happen—and succeed anyway, just because … just because Light is ultimately and forever, even now, Light. No escape: Light encompasses everything and anything. Just don’t get hoodwinked.

And, coming back down here to the familiar and comforting dregs called home, just so you know: beauty is in the eye of the beholder. Witness the currently fashionable “truth” of the scientific aristocracy—you know, the whole horde of folks heavily invested in left-brain affairs: all those wonderful poindexters, geeks and savants who smugly parade about as the real priests of our modern age. They plaster the universal movement and pulse—its intrinsic life force—with the sterile tag of “information.” Talk about stripping the life out of a subject! Where’d love, dignity and hope go? Must be a better way, no?

opening and closing qigong — stage 2 of practice — the details

If you’ve done your homework, you have read through the relevant chapters about OC in the book, Heaven and Earth Qigong, by Bruce Frantzis and Paul Cavel. Those chapters do a fair job of laying the foundations but OC goes way deeper than that text, which focuses on neigong at a physical and qi level. Just in case, you haven’t yet gained some traction with OC, the basics will be introduced here and the next sadhana level. We will use the book as a framework for the discussion but begin to link this qigong into a deeper framework that knits in all higher energy bodies—the etheric and astral bodies, to start.

Pulsing the wrist

Another term commonly used for opening and closing a joint or region is pulsing. From hereon in, OC and pulsing will both mean the same activity. The text takes a leisurely approach to OC by introducing partner work which focuses mostly on physical action at a major joint, the wrist in this case. One partner pulses and the other passively receives the treatment and focuses on the sensations.

Nothing unusual about all this—here you have simple bodywork: something any massage therapist or trained manual therapist does for a living day in and out. If you’re on the other side of the coin and have never trained in any bodywork modality then even the first exercises will be a revelation as you need to plunge below surface attention and feel into your own, and your partner’s, body for the subtle messages there.

As a consequence, the ball’s in your court. If have some experience with bodywork and energy work then you’re ready for the next level. If not, then either take an introductory massage or bodywork course or follow along with the book’s instructions but always practice with a partner. And check online for any relevant videos. Watching others work can give you some idea of what needs to happen.

But it’s a real waste to try and learn this skill by yourself if you aren’t already skilled with bodywork to at least a very introductory level. You won’t learn all the correct moves. Worse, you will learn some wrong techniques and these will be hard to change so it’s like a double loss. Best advise: take a course or two and then pick up the Heaven and Earth book, or this section of the webpage, again.

Going forward, this discussion will assume you have such requisite skills at a physical level. Sensing qi represents the next major milestone. If you’re already there, great. If not, you can still proceed—the skill will come in due course if you practice regularly.

So, what’s pulsing all about. The single key—the lynchpin—to get here focuses on the qi: you open and close a joint by focusing INSIDE the joint and not outside on the muscles. A little muscular aid at first will naturally occur. However, strive to pull your attention back inside your body, underneath your skin, and into the center of the joint.

If you’ve been practicing sinking and dissolving and some of the qi skills introduced on earlier sadhana pages, you should already have the basic plot wired into your nervous system. To summarize the approach: pull qi into the target location—here, the center of one wrist—as you do so imagine a small sphere expanding from within the wrist joint: it pushes the hand away from the forearm.

That’s plenty to start. For reference, you can physically gap the joint—either with the help of a partner or on yourself. This is fairly easy to do: anchor the elbow of one arm and hold the hand of that arm will a gentle touch—even if it’s yourself you’re touching, a body’s nervous system has its own sensibilities so you need to go slowly and respect what you discover.

Then slowly, steadily pull the hand away from the arm a couple of inches maximum or until you feel a barrier. Next, lightly release the pull and let the hand recoil on its own time and terms. Keep your controlling hand around the target hand and feel the qi—both around the hand but also deep inside the hand: feel the bones and tissues. What are they saying?

What sensations do you pick up? Whatever shows up is fair game: you are not a judge here but a helper. In medicine, the basic and primary rule is: first and foremost, do no harm. So, notice whatever shows up but don’t classify and judge. You can decipher and postulate later but should not do so in the moment while you are still touching or near the patient—even if that’s just your other hand!

A few more guidelines and your larder will be full, for now. The full OC cycle will be detailed in the next sadhana level. Here, start with opening the joint using qi. Check the maximum comfortable amount you can physically open the wrist. Call that 100% open. Your goal: use qi alone to open the wrist joint to about 70% but not more. At this level of stretch, the nervous system still coordinates with the connective tissues (muscles, ligaments, tendons, etc.) and everyone’s happy—everything’s copacetic.

Once you get whatever opening you can, then gently release your qi intention and power—let the wrist joint rebound back to neutral on its own accord without any help from you. But DO notice the sensations in the wrist as it returns to neutral. What’s there? Pressure, temperature, texture and the like? Yep. But, even deeper, you will gradually start to pick up feelings, thoughts, images, memories and even other channels of information. Just go with it and remember the basic strategy of mindfulness: notice, be clear and be present but don’t get sucked in and lose yourself in a cloud of thoughts and feelings and whatever else. Not helpful.

With practice, you will get better and come out on top. How much time to invest? Ten to fifteen minutes a day, most days, would be really helpful and lay a good foundation for future work. And do practice on both sides of the body to keep a sense of balance flowing. Here, make sure to give equal time to both wrists—maybe a little more time for the tighter or more problematic side. However, for now, stay in the ballpark with the time. Five minutes for one wrist and ten minutes for another will do but remember to avoid extremes. And, by all means, apply what you learn here and elsewhere and choose an appropriate strategy that works for you.

6.4 REVIEW of SINKING and EXPANDING QI

This topic towers as so important that it’s worth reviewing, yet again. However, if the penny doesn’t finally, and convincingly, drop for you on the current go-round, you might set a task to review the level 2 and 3 sadhana pages, at least monthly, until you become an expert with this skill.

Success with sinking and expanding qi rests upon an ability to expand awareness beyond its ordinary confines. So, as explained in the yoga section of the level 2 sadhana page, you start by first mastering the key competency of spaciousness—expanding and opening your mind beyond the confines of your physical body. This entails a mental skill (imagination, visualization, sensitivity) which doesn’t require much qi ability, at first, to be effective. So, it’s a great leadup to more formal energy work with the space and qi surrounding a body or object.

With even a rudimentary capacity to open your focus and embrace a field of space around you, you’re ready for the real deal. Traditionally, one learns sinking qi first since here the flow of qi is in only one direction (down, of course).

PRACTICE IN A STANDING POSE FIRST
While you can sink qi at any time, in any place and posture, it’s best to develop the skill in a standing posture at first. Take your pick for a pose to use—there are dozens and dozens and dozens of reasonable choices. Neidan Yoga mostly hews to traditional nei jia quan (internal Chinese martial arts such as Bajiquan and Baguazhang) so let’s consider a well-known Baji stance and how to practice.

Bajiquan Horse Stance (Baji pose)
Legs are a little wider than the hips with feet angled outward in align with the knees. So, if you bend at the knees they will track out directly over, and in align, with the feet. Squat a little by sinking your pelvis and tucking the tailbone forward (bottom of pelvis goes forward and top of pelvis tilts back a touch).

All movements should feel comfortable. Nothing should feel forced or jammed or bound up. Weight is 50-50 on the two legs. Later, you can use 40-60 weighting (60% on the rear leg) to get even more value from the pose. If you use 40-60 weighting, be sure to change directions at least once during the session (so both legs get the 60% weighting at some point).

Both hands are held in loose fists. The front arm bends at the elbow with the palm facing up a little in front of the lower face (as if you were going to support your chin). Make sure to have a sense of space in the elbow despite its deep bend (you can straighten and bend the arm a few times during practice: as you start to bend the arm, use your muscles and intention to gap the elbow and make some extra space (a tiny amount but noticeable once you get the knack for it); keep that sense of space as you fully bend the arm at the elbow.

You hold your rear hand palm down (or palm angled in toward the body about 45°). It should be situated near the midline with the arm at a comfortable level somewhere between the lower ribs and the navel. The arms should be held neither too tight nor too loose (as if you are holding a baby and don’t want to crush or drop the little dear). Check out the adjacent image. He’s doing a great pose.

SINKING QI
Baji practitioners learn how to sink qi in this pose. They follow a set procedure called Ba Zi Jue (the eight essential parts) which focuses progressively through eight major regions (the joints) of the body. From top to bottom these are:

1. Head (occiput; that is, the back and not the front)

2. Shoulder

3. Elbow

4. Hand (wrist)

5. Sacrum (and coccyx)

6. Hip

7. Knee (rear part and not the patella [knee cap])

8. Foot (ankle)

ALSO, include the SPINE (“For wushu [Chinese martial arts], the rear part of the body is MORE important and is easily neglected by an ordinary human.”)

1. Base of neck (C7 - seventh cervical vertebra)

2. Base of spine (L5 - fifth lumbar vertebra)

3. Then, sequentially work along the spine (especially areas of tension)

TECHNIQUE
There are three sequential stages to master:

1. Sink intention from top DOWNWARDS

2. Unload intention from bottom UPWARDS

3. Sink any location in the body or sink the entire body

Coordinate intention with the breath. Imagine that you are filling a balloon with healing energy as you inhale and that the balloon deflates back to its normal size as you exhale. Have a sense that the region you are working with dissolves (disappears, sinks) as you exhale. Open all joints in the region while you inhale and feel as if all the tissues are like a balloon being filled: they expand, soften, get warmer, become more comfortable, gain a sense of ease, melt and simply feel like something pleasantly warm and fluid.

On the exhale, feel all tensions in the area totally release. You can also incorporate visualization and imagination with this process as they can augment the effect. Tangibly feel that this region—expanded like a balloon—now placidly and peacefully returns to its normal size. As it rebounds back, feel all stresses sinking down out and away from the locus. Both feel and visualize the stress dropping down, down deep into the earth. You can even imagine a slightly smoky color for the stress and discomfort being released from your body.

Hmm. What have we here? LIC … lickety-split, perhaps? Maybe. How about lick your wounds? Well … at least, you have some options. Want more time? Spoiler alert: details sited rounding the corner just up ahead. Ready to roll? For starters, also starring on today’s menu we have the geeky term, toodle-oo—a very dated expression that said “so long” or goodbye” back in its day. What in? Yeah, yeah. With the help of your trusty AI agent, you by now likely stand on top of the situation: you’re in the know … maybe even in the now … probably better to be rolling in the dough, though. Who can argue with swimming in cash? Anyway, times up. If you haven’t got an AI fix on reality yet, try this: our three mystery words yield three not so mysterious meanings—rapidly, recover and adieu (as in ta-ta, cheers or catch you later).

Voila! LIC can aid you with all three. The gist? LIC opens your horizons and with some finesse you can then catapult yourself quickly above and past any messy life problems in your face or way. LIC, the Local Interstellar Cloud, houses some of the finest opportunities this side of heaven. No lie. Okay, okay. Back to left-brain speak for a while.

One of the greatest human failings relates to parochial, provincial, insular thinking. Without the ability to flex and adapt and put aside inveterate habits, you are no better than some agitated animal having a bad day. A fixed attitude—about anything—bespeaks dysfunction somewhere inside the head, heart and body. Guaranteed. This stems from rock-solid social science. Check it out if you disbelieve: no harm in conferring with those in the know every once in a while.

Such locked-in patterns block creativity, compassion and clarity—not to mention, health, good luck and success with anything. Read any book about the winners in life—whether business, sports, entertainment or whatnot. What do you find? Winners drape themselves with qualities like persistence, strong ethics, self-belief, open-mindedness and an uncanny ability to bounce back from setbacks.

On the spiritual path, the very worst fixation assumes an ominous shape for it’s invisible to the ordinary eye: If you simply believe what your eyes, ears, senses, feelings and thoughts tell you … you’re lost big time. Of course, you do have lots of great company—practically everyone on the planet—but that doesn’t buy you squat at the spiritual supermarket. The only hope anyone has hangs on opening up both head and heart to nature and the greater scope it patiently shares with us all.

One tried and true way to get out of your own way and grow past being an abjectly clueless ignoramus rests on tuning into energies beyond your human form—that is, outside of your body and even your reach. As you know, you live on a planet which wheels around the sun along with the other players in this solar system. But what’s beyond that? The scientific name for the sun’s reach—it’s scope of activity—says it all: heliosphere. Yep, like a bubble, this sphere, created by electrically charged gas that streams out from Sol, actually protects all life in the solar system. How thoughtful, huh? If Helios (Greek name for the sun) didn’t cast this favorable net over us, we would all shortly be fried and totally cooked—incinerated, in other words—by cosmic rays flying over to bomb us courtesy of the galaxy.

Geez, to put it mildly. You mean a good attitude and wishing all others well doesn’t quite cut it with the local cosmic factory and its employees? But, but. Maybe hiding inside of clearly sheltered havens and more familiar haunts with their homey patois offers a better option? Why would anyone want to venture out past the comforts of home when you know a gang of cutthroats gleefully sit on their rumps waiting for the unwary to skimpily skip, and awkwardly trip, by. How about a compromise? Can we grow outside of our personal shell but stay within secure distance of familiar grounds, people and places—not the least being the Sun?

Ah well. Your choice. As you know, the idea of a spiritual quest bears on expanding your consciousness throughout all the galaxies and possible realms out there—no holds barred and no exceptions. Ugh, but some sides of the railroad track are not all that attractive! Good observation. You’re spot on: no possible way to achieve much if you go it solo. However, that’s a large part of the plot behind teamwork and spiritual community and, especially, a spiritual guide and teacher.

There’s more than cultural baggage to the notion of fostering association with fellow seekers. Worked well, their wholesome company provides you hope of safe avenue past the cosmic radiation and the even worse hazards lurking out there. Brrr … that’s biting, indeed. But count me in. I’m a gamer, first and foremost. You too? Why not? It’s all the rage in the higher realms. So, how’s the LIC figure into a resolution for all this bespangled double-dealing?

Right. Flame on: nothing in the universe stands very still—all the way from the miniscule to the boundless. Take Surya-dev (Hindu name for the sun; dev is an honorific which shows devotion and respect for this celestial force—maybe not a bad idea considering its solar wind and resultant heliosphere). Where’s he headed? Does it matter? For some clarity, you can have a quick peek—or leisurely gander—at the adjacent image. The yellow part labeled Local Cloud is the LIC. Sol sits in this region but the arrow from him shows that he’s headed up toward a star called Altair. Also notice the other arrow heading off about ninety degrees from the sun’s path. That’s where the LIC has decided to mosey over to. Seems to be a difference of opinion here, say what?

A bit of Jyotish insight now will help clarify why this might matter. If you recall, the zodiac dices up into twelve parts—the rashis (signs or constellations). This way of splitting the pie originated with the Babylonians around the 5th century BCE and gradually found its way into the Indian system. However, the original Indian method divided the heavens into 27 parts called nakshatras based upon the lunar cycle: the moon travels about one nakshatra’s distance (13° 20′) along the zodiac (a circle of 360°) each day. Nakshatras still play a central role in Vedic astrology.

For religious, cultural and even scientific reasons, one of these smaller slices of the night sky plainly and definitely stripped all the other potential contenders of any chance to rule the roost. Known as Abhijit (the victorious one) nakshatra, it totes a number of unusual features which compound its glamor and mystery. First, this group of stars bridges a much smaller span (4° 23′) than the usual stretch that all the others share. It finds use as an intercalary nakshatra. This means that occasionally it is added into the mix with the other nakshatras to lengthen the duration of the lunar calendar in order to align it with the solar calendar.

Aside from this functional use, Abhijit represents unusually auspicious circumstances and designates especially fruitful times to begin most benign and humane activities. Abhijit is the Sanskrit name for Vega, the fifth brightest star in the night sky. The region of the zodiac spanned by this group of stars corresponds to the midheaven, a section directly overhead from the earth. In Jyotish, such a position represents a direct connection to the higher realms and usually manifests as power and good fortune. In Hindu religion, Lord Krishna (a form of the Godhead) declares that among the nakshatras, He is Abhijit. Achcha. Very well. Seems to be a consensus.

And? Yes, and: take a wild guess where Altair lives. Go on, then. Punt. What do you say? Really? Who would have thought. Righto. Altair lives just at the start of Abhijit. How bright do you think Altair is? Not quite up to Vega’s standard but nevertheless respectable, it shines as the twelfth brightest star in the sky. However, Altair waves to us from nearby—it’s the fourth closest star relative to the top 23 stars that appear the brightest in the night sky (apparent magnitude; other stars may actually be brighter but because of greater distance from earth they do not sparkle and glimmer as strongly to viewers).

Why bother with all this confusing astronomy and mystical mumbo jumbo? Paramahansaji has part of the answer for you:

You might wonder if there’s anything to the fact that a star appears more brightly than others. Certainly, a scientist—and most folks—would say there’s nothing to it. However, one branch of Jyotish, referred to as nimitta (omens, portents), would beg to differ. Given that modern physics vigorously arches towards an encompassing model of nature as the display of countless resonant interactions at varying scales, one might pause for a second. Well, at least, try. Give it a second.

An omen simply means a resonant interaction. People with more refined sensitivity can detect these occurrences as easily as ordinary folks might notice clouds in the sky. Some persons are born with these skills and others develop them through consistent and effective spiritual practices. You surely know that psychic abilities are real—in fact, they are more real than ordinary consciousness, what most everyone lives with and dies by.

If you persevere on the spiritual journey you will develop siddhis (spiritual gifts such as clairvoyance, clairsentience and psychokinesis). Once you get to this stage, maybe the notion of a nimitta won’t seem so odd, after all. Until then, you can continue studying the literature and comporting with those more advanced along the path.

As a consequence, consider taking these brightest stars at face value. If someone calls you more loudly than the background murmur, you will usually take notice. The same holds here. Still, whether a star seeks to aid and abet or divert and hinder remains to be determined on an individual basis. The principles and practices of bonafide energy medicine approaches can be invoked and claimed to help with this vetting process.

This is a simple model and has value because of its many linkages to the principles of Vedic astrology and accepted traditional and modern alternative healing. Even if brightness has nothing to do with anything, the model introduced here still boosts and improves the energy medicine and yogic techniques employed in Neidan Yoga. Why?

A coherent and consistent model thoughtfully applied will collect positive results. It’s like the various spiritual streams: They all lay claim to unique views and philosophies and even disparate techniques. Yet, underneath, they all aim in the same general direction and achieve mostly similar results. For all the variance in the particulars, you would expect more contrast in the results but it’s not so. They are all barking up the same tree. So are we.

These 23 brightest stars just provide a foil for balancing qi flows in and around the body in a methodical way. The interpretation gets tossed in as an exploration and invitation. We consider it helpful but it’s expendable and entirely optional: no need for you to raise your hackles. Humor the model and consider it an experiment. Or, stick with the tried and tested energy medicine aspects. They work—with or without words. No more about that.

7.1 altair and the five other LIC stars — close and fairly bright

Surya—the solar system’s royal leader and spiritual guide—marches through this galaxy both fully aware and keenly intent—he’s nobody’s fool. Such a canny and wise being knows value when he sees it. And this explains why he’s making a beeline straight toward Altair and taking no notice of the fact that the Local Interstellar Cloud, his current abode, has other plans—it motors off in an entirely unrelated direction. Ah well, parting is such sweet sorrow. Perhaps. But why the rift in tracks? Park the thought, or just wait a bit. A few more tidbits first, if you will.

And, Altair? Translated as “the Eagle,” this abbreviation has been used since medieval times for the original Arabic name of “flying eagle.” Eagle, flying. Get the hint? This heavenly body traipses about in just the right way (like an eagle out for a Sunday cruise—or more likely, dinner) and location (Abhijit, the most powerful and strategic location of all) to regale nonchalantly as the preeminent purveyor of both worldly and supernal values for one and all.

In short, Altair, thanks to its prominent position in the sky, managed to commandeer itself squarely into center stage for a great unfolding spectacle: Sol’s trajectory aims directly for the Eagle! Situated dead center in the bullseye of Sol’s path—the mighty monarch, Altair, will hold court for the whole kit and kaboodle—the whole solar system’s song and dance. This means that all of us—and not a few extraterrestrials—barrel toward a place of Herculean opportunity.

Altair, a marker for both worldly and spiritual success, patiently waits. In Hindu mythology, this star represents Garuda, a divine being—half-man and half-bird—that serves as the mount for one of the greatest gods, Vishnu. An essential character in the Hindu pantheon, Garuda signifies power, righteousness and purity (Vishnu is the quintessential marker for purity; his stead will undoubtedly be clean and proper to a tee). Seen as a “bird-god” with eagle-like features, this vehicle for Light often holds forth in legends as the king of all birds.

Starting to get the drift about Altair? Everyone wants a piece of the pie—a part of the action—no wonder the Sun motors forth so intently focused upon its choice catch. Okay. One down, twenty-two more twinkling atomic reactors to consider. To sum up: even though its not the brightest nor the closest, it is in the BEST location. Where have you heard that byword and saw before? Location, location, location. Who would’ve thought: brokers for celestial real estate pipe a similar tune to the adages we use back down here on Gaia?

The message? Each of the 23 stars to be explored and delineated here and over the next three sadhana levels boasts—and often emblazons—unique and amazingly useful features. It all smacks of something quite familiar these days: gathering tokens, resources and game points in some epic VR production. The only distinction now? You’re up a level on the game scale—the simulation is way more convincing than even the most advanced VR and AR out there. What a howl.

You’re living in a mega-simulation while you play a VR simulation and dream endless simulations every night and generally drift through life in a hazy cloud of thoughts and feelings—yet another simulation within a simulation. Would probably be a drag to fall down all those levels of sim at once, huh? You don’t have to. How about going the other way? That’s the spiritual path, sis. Yo bro, back to it.

The 23 brightest (for a viewer on earth) stars all float around in this general vicinity of the cosmic sea. They’re all found zipping about to and fro, but none zing further away than 2500 ly—roughly 10% of the distance to the heart of our Milky Way galaxy. Moreover, they all form a part of the NY Body Mandala (to be detailed in Sadhana, level 6). Hence, it’s high time to start checking in with them and get a feel for how they can support your spiritual efforts.

The whole lot of them neatly snuggle into a three-tier mapping. The closest tier, you already have met: the LIC, Local Interstellar Bubble. The next tier up is called the LB, Local Bubble. And, the final tier up is named OA, Orion Arm. The two higher tiers will be covered in the next two sadhana levels. After that, with all three tiers and their stars in place, we can get to work on building a body mandala—a favorite pastime of Vajrayana practitioners.

Now, you could consider all these stars in terms of brightness, but also, in terms of proximity. Here’s a snapshot of this stellar collection classified in both ways. Just the top twelve for each list are identified. That will be plenty enough to grease the skids. From the top down, in order:

Brightest 12: Sirius, Canopus, Rigel Kent, Arcturus, Vega, Capella, Rigel, Procyon, Betelgeuse, Achernar, Hadar, Altair.

Nearest 12: Rigil Kent, Sirius, Procyon, Altair, Vega, Fomalhaut (25.1 ly), Pollux, Arcturus, Capella, Castor, Aldebaran, Regulus (79 ly).

Clearly, some fit here and some fit there—no consistent pattern emerges for the whole crew from these two views. Still, you can see that out of the closest six, three of these glittering cosmic furnaces lie within the province of the brightest six. Thus, Rigil Kent, Sirius and Vega promenade about as both brilliant and accessible (relatively anyway—if 60 trillion miles, give or take a few dozen trillion, even makes sense to contemplate).

You might find that the distances just don’t twig—don’t compute. Why would you ever bother with such an irrelevantly monstrous size? True, true. But, maybe recall Yogananda’s quote from above. The way out of this mess—you know, life and all its trappings—is not to hide under a shell or pull an ostrich number and bury your head in the sand or soil. The only way out—for anyone daring to trek a spiritual quest—rests upon growing beyond your own mortality and very limited sphere of interest.

Stars fit the bill nicely for this as a first venture out into the wild blue yonder. Once you can clear the Earth’s gravitational pull and walk the talk for enough time, you will come clear of folly and start to appreciate the crazy opportunity of hanging out with other beings from this galaxy and beyond. It’s an art at the start but becomes a way of life and the only sensible choice in short order.

You, and everyone else along with you, have no chance whatsoever without support from the right community—the right kind of beings and folks. Like it or lump it—these are the transpersonal rules chiseled into heaven’s firmament—the quantum bedrock that manages and orchestrates all our deeds. Once you become president, you may finagle the bejesus out of the statutes and bylaws.

Until then, though: welcome to the party—and the grind. It takes determination and commitment and good otherworldly friends to make any headway—much less, success—with reaching a fair shake in this cosmic wonderland. Such an oasis does exist here and there for, over the ages, many a genuine spiritual adept has vouchsafed so—but the devil is in the details. Sooo … back to work, we go!

Altair delivers the inaugural address. Then Sirius, Rigil Kent and Vega take the stage. There are six stars in the LIC. So, two left. Which ones? The list for nearest twelve above highlights them—Procyon and Fomalhaut. You might think they must be least important, right? Fair, enough. However, way off the mark. You will find they hold some key cards needed for a winning hand even though all the glam and excitement does show up in the earlier beasties.

All right. Now you own the broad brush and can likely spout a blanket explanation for the entire agenda being plumbed. Great. Let’s tie a few loose ends and then dig in. What about Sol streaking toward Altair while its comrades and community (the LIC) all head off askance, at right angles to the Sun’s set cruise-control—you couldn’t be more at odds. What gives? Who’s trucking with the good side and who’s tripping into folly?

The answer, by now you surely know, depends upon how deeply you delve. A surface skim will do here: Sol wants a piece of the tasty pie so its destination is fixed and obvious. The LIC (a mix of dust clouds, stars, space and the odd other artefact) has fresher fish to fry (carrots to cook—for the vegetarians). Most likely, the LIC folks need supplemental lessons so they follow their unique group karma on off the beaten track.

Surya models spiritual and worldly growth. In his role as a star, he’s the master guru (lama, teacher, daoshi [“scholar of the Dao”], guide) for all beings in the solar system. In his role as a graha (another piece on the chess board along with all the other planets, comets, asteroids and on and on), he’s just toting himself along for the ride with the rest of the crowd to find out what will happen.

Time will tell but one can make an educated guess now given all the facts. As a star, he will shine—but, of course. And, as a graha? Same certainty: he will trip over his own two metaphorical feet and botch up all the opportunity; sure, he will make out like a bandit in some ways. Yet, the big prize—Spirit and a clear trail to its part of the woods—will fall by the wayside. Why? A graha is first and foremost, a graha—like humans but endowed with special abilities and inclinations. Grahas fail the test of Light just as humans do. Grahas just swim as the bigger fish so they can beat up—or eat—the smaller, dumber human guppies. Yep, lots of joy in Mudville—not! Home, sweet, home.

Something to remember: Surya (the Sun) always wears two hats: you should consider both aspects in any situation or interaction with this cosmic force. Almost there: just a couple factoids to establish and then it’s time to shimmy and bust a move. A more detailed plummet into the gnarly facts comes next sadhana level but for now, how big is big? Like, a light year? Well, yeah, this makes sense: a light year is merely how far light goes in a year if there aren’t any hitches. Right? Yepper. That ends up being a handful or two less than six trillion miles—call it six to keep the numbers simple. To get a sense of the enormity: how much time do you think elapses for light to reach us here on earth from the Sun? Jack flash, really: eight minutes.

Okay, okay. And the nearest significant star to us? Proxima Centauri at somewhat over 4 light years (ly). This is part of a star system (Alpha Centauri) that includes Rigil Kent one of the most significant of the 23 stars considered here. The time to this star is just a scratch above that to Proxima Centauri. So, four years and some change gets you to the next bucket of life in this part of the Milky Way. Hoo doggy. Last chunk of change:

Consider the three tiers. Remember, them? They’re the buckets used to sort out the 23 stars. Smallest and closest container, the LIC, parades around with a diameter (width from end to end) of 30 ly. That’s one. Next largest, the LB, has more bearing and aplomb; this character presents as a stately void with a diameter of about 500 ly. It’s a funny one and actually appears much like a celestial hour glass—narrow in the middle (along the galactic plane) and wider both above and below this. To keep the peace, just take it as 500 ly across. That’s two.

And, last but not least. In fact, last and largest, the OA. This actually covers an immense distance and looks like a swirl or spiral of stars that circle out from the center of the galaxy. For our purposes, anything further away than 500 ly will sit in the OA. There’s more but time’s up. Still, you now know all about the galactic lantern’s magical moves: three tiers—three levels of consciousness. Simple. Detailed energy medicine coming soon. Thereafter, you will not only fathom what to do, you will have nifty tools to hack the system in positive ways. Done. Rah!

For now, you can imagine a old fashioned Russian doll—the stacking or nesting kind. These three tiers tie together the same way. OA, the biggest doll, has LB, the intermediate doll, completely inside it. And, yes, completely inside the LB you find the LIC. One, two, three. There you go.

Graphics will illustrate all this later on. The picture painted in the foregoing paragraphs catches the gist of the underlying energy dynamics involved at deeper levels (etheric and astral planes). However, the details on the physical plane are a bit more convoluted and we have purposely skirted them. Hence, staunch realists looking for corroboration with facts might have some reservations. Just briefly, for their benefit, here’s a quick précis. You can skip to the next section if science and its certainties are not your cup of chai—you won’t miss much.

So, briefly, the way it works: besides traveling around the galactic center, the Sun also moves relative to the local standard of rest (LSR) (a composite measure of overall motion in this part of the galaxy). And it moves at quite a clip—20 km/s which translates to about 65 ly per million years. Ergo, Surya covers a lot of distance. In fact, it’s expected to exit the LIC within 2000 years, if it hasn’t already done so (the jury is still out on this).

Now, relative to the LSR, Sol migrates in a particular direction called the solar apex. This is the actual direction it drives towards. The point directly opposite the solar apex is called the solar antapex. You can take that as showing where the Sun came from, just as the solar apex shows where this fiery body heads to. In Jyotish, this defines an axis. Where are the endpoints? The apex is about 10 degrees due south of Vega in Sagittarius and the antapex is about 10 degrees south - southwest of Sirius in Canis Major.

Even though Sol roars towards the apex which is in the general vicinity of Vega, the Sun and Vega will never get much closer than they are now. How come? Why, because Vega has its own motion. You need to consider the composite effect. This involves some tricky math but with the advent of a modest form of AI reasoning, you usually can get an approximation.

For Sol, nothing noteworthy—at the physical level—happens for 1.2 million years when it finally gets to raise hackles as another somewhat smaller but still formidable star, Gliese 710, makes a close pass by. Too close. For this intruder will affect the outer regions of the heliosphere—called the Oort cloud—and likely kick off showers of comets raining down on the inner solar system. So, good news: you’ve got a million years or so spare time on your hands before you need to worry.

And what about Altair in all this? Ask your friendly reasoning AI tool and the estimate runs for its closest proximity to Sol in about 150,000 years going down from its current distance of 16.7 ly to 9.8 ly. So, no direct hit but also nothing to sweat about. You see it all depends upon the path of both stars. Here, even though the Sun is headed more towards Vega nothing much happens on that front but instead it gets closer to Altair. That’s the overall idea.

Okay. One more. Why does the LIC track off course from the Sun’s route? The metaphysical reason given earlier still stands but at a physical level the Local Interstellar Cloud gets its impetus to move in response to forces flowing outward from a star-forming region called the Scorpius-Centaurus association. So, the LIC got its start from this cultivation ground for stars whereas Surya-dev just happened to be trucking through the vicinity when it hit the Local Bubble about 5 million (or more) years ago. Tracking further into the LB, Sol entered the LIC only much later—within the last ten thousand years. Fine. On to the energy work.

7.2 practice modules — acupoints, chakras, local stars and galaxies

Here, we commence the monumental task of integrating astronomical objects (stars, star groups, galaxies and even larger configurations) with specific resonant points in and around the human body (acupoints, chakras, near fields (NF) about the body). This is endless. But even a few steps in the right direction will yield a rich harvest of tools and techniques that can enable and empower your travel to higher awareness and the higher world systems.

The celestial objects will be introduced gradually over several sadhana levels. Each subsequent level will expand the scope under consideration until, finally, the tour arrives at the Local Group (a collection of six galaxies, including the Milky Way). Further levels exist and provide context. That bridge, though, will be crossed way later. For the immediate future, here’s the linkage:

1. Sadhana level 4 — Local Interstellar Group (LIC); six stars (of the top 23 brightest)

2. Sadhana level 5 — Local Bubble (LB); thirteen stars (of the top 23 brightest)

3. Sadhana level 6 — Orion Arm (OA); four stars (of the top 23 brightest)

4. Sadhana level 7 — Milky Way galaxy (MW); the closest galaxy from the Local Group (we’re in it!)

For reference, all stars are grouped as LIC, LB or Orion Arm. Galaxies, of course, are way way out there. Format is: Rashi — Meridian — Galaxies (if any) — Stars (if any). Galaxies and stars are listed in order of increasing rashi degree (meridian number).

Note that brightness is apparent magnitude—what appears brightest from earth. A few stars, not in the top 23 brightest, are also included due to their special significances. They will be notated.

Though the header for each constellation always lists all related celestial objects, the current webpage only deals with LIC stars and their major correspondences to the acupuncture points (both from CM and from the Tung’s system). Chakras and any other celestial objects listed for a specific sign (rashi) will be addressed on the following sadhana level pages.

1. Altair

Makara — San Jiao — SMC, LMC — Altair (LIC)

Our home turf in the cosmos, the Local Interstellar Cloud (LIC), contains a handful of key stars that underpin spiritual development; but a few essential stars, such as Altair and Rigil Kent (Alpha Centauri), reside just next door in a region known as the G-Cloud. All the while, Surya unstoppably motors directly toward Altair. What have you got?

Over time, Surya evolves and falls ever further under the spell of this midheaven star. Altair therefore plays a key role in the spiritual evolution of all humans and creatures back here on earth. Even more formidably, this rapidly rotating star (the twelfth brightest in the night sky) directs the fate of all within the heliosphere (grahas, comets, moons, asteroids, even Surya himself—not to mention a hefty swatch of deep space visitors and residents mostly hailing from many corners of the local super galaxy).

Coming back to bodywork, observe that Altair, located at SJ 6.6, essentially resides between the radius (SJ 6, fire point) and ulna (SJ 7, xi-cleft point) so it strongly influences both (radius = LI and ulna = SI). NY dao ma group: SJ 6 (radius, LI), SJ 6.6 (Altair, between both forearm bones, SJ) and SJ 7 (ulna, SI). Bear in mind, Abhijit (the “heavens”) maps to SJ 5.6 - 8.8; hence, this dao ma group sits squarely in the center of the heavens. In JSM, Abhijit ties to LIC (and G-Cloud) and Kumbha likewise connects upwards, but even higher, to LB.

Tung’s points — Hand and Lower Forearm — SJ channel

Zhong Bai (22.06; just proximal to heads of D4 and D5 metacarpals)
A good guiding point to access the upper regions of the SJ mai (ears, shooting pain in the head, trigeminal neuralgia, TMJ, facial paralysis).

Xia Bai (22.07; 1 cun proximal to 22.06; just distal to bases of D4 and D5 metacarpals)

Note that SJ 3 typically gets needled halfway between these two points. Although Zhong Bai and Xia Bai together form a powerful dao ma group for treating conditions with underlying Kidney deficiency, in NY one checks if the addition of SJ 3 adds anything to the mix. If so, then all three points are invoked as a group. Otherwise, just use the two Tung points.

Uttara Āṣāḍha padas map to D9 r9-12; this means that the end of pada 4 connects to the D9 gandanta (interface between Meena and Mesha); Abhijit maps to both sides of the D9 gandanta since it goes from U.A., pada 3, all the way to a small part (0° 53′) of Śravaṇa, pada 1.

In JSM:

Pada 2 — SJ 1-3 are in pada 2 so D9 Makara; SJ 3 is just at the border of r10 and r11 => at LL to MJ;

Pada 3 — SJ 4-5 in pada 3, map to D9 Kumbha; they are not yet in Abhijit, which spans SJ 5.6 - 8.8;

Pada 4 — SJ 6-8 in pada 4 and Abhijit, map to D9 Meena; SJ 8 (9° 48’) is fairly close to the D9 gandanta (10°); Note that M31 and M33 project to Meena if one uses the celestial coordinate system (earth-centric grid) but they project to Mesha if one uses the ecliptic coordinate system (a deeper grid based on earth’s orbital plane about the sun); thus, two levels of treatment; Vanilla Jyotish (including the Jaimini Sutras) only deals with the superficial level (figures, huh!). BPHS has overtones of a deeper model of celestial function (so, might take it as a marker of the deeper level or perhaps a hybrid of the two levels).

Gandanta — transition points between stages of spiritual growth

We need to take a quick detour into some vanilla Jyotish for a moment just to make sure you understand the full importance and impact of what’s being shared here. Gandanta, a Sanskrit word, consists of two parts: gand (knot) and anta (end). Shazam, you’ve got it: the knot at the end of the cord or journey. In physics, this describes a phenomenon known as a boundary condition—a place where two different processes, dynamics or chemistries meet. You might think of a river meeting the ocean or a chemical reaction such as when methane and oxygen combine to form carbon dioxide and water (this occurs when natural gas burns).

In Vedic astrology, one finds three such knots in any chart. They all occur between two different elemental flavors: fire and water. Each of the twelve constellations totes a flavor. In total, three signs map to each of the elements (air, fire, water, earth). The meeting places of fire and water spark the strongest and most unpredictable reactions. The only thing you can count on about these junctions is that life will go topsy-turvy for a while and then, mercifully, settle back into the normal groove.

So right, nuff of the vanilla. Each of the three gandanta in a chart has a specific and unique meaning both for ordinary concerns and deeper esoteric undertakings. In terms of the current discussion about Abhijit and the overall destiny of our solar system and all its inhabitants—this includes you—the most important gandanta relates to where Meena (Pisces) and Mesha (Aries) meet.

As explained earlier on this website, the natural zodiac (a chart with Aries as the lagna or starting point) directly follows the money all the way up the ladder to the heart of our galaxy. In short, the natural zodiac reveals what the celestial elite, bigwigs and heavy hitters are are all up to. Take your pick: you can think of goddesses and gods, galactic communities, natural processes, unnatural processes or whatever else you can dream up for the players and principals of this Milky Way extravaganza—it doesn’t matter much, just don’t be too rigid with your choices.

The takeaway: all the following about D9 gandanta specifically refers to the natural zodiac gandanta between Aries and Pisces. This implies the action occurs at the lagna (key location of the chart—it depicts you and your vitality). Further, the D9 part of the equation indicates that this natural zodiac (already tuned to the galaxy because it starts with Aries) doubly maps to the Milky Way (MW). Way to go. How come?

D9 (a divisional chart) resonates with the astral plane (loka, dimension) and the MW holds the keys to mastery over this level of consciousness—to progress beyond and higher than the astral level you must deal with the MW guardians, those pleasantly benign but also those not quite so smoochy sweet and allover love and light. Okay. Back to the plot.

D9 Gandanta — The D9 gandanta corresponds to 10° of D1 Makara and consequently to SJ 8.17, which situates 0.5 cun proximal to SJ 8. The exact details: SJ 8 to SJ 9 spans 3 cun so SJ 8.17 places claim to 0.51 cun proximal to SJ 8 on the line running from it to SJ 9. Therefore, SJ 8.17 is proximal and a touch more toward the ulnar side of SJ 8 (just a smidge more away from the radius).

A technical note for those interested: divisional charts result from dividing the basic (D1) rashi chart (your typical natal or birth chart) into parts. D9 directs one to slice up each sign into nine equal parts. Then some math and you have the D9 chart. So, divisional charts always derive from a basic template, the natal (D1) chart. So, when we say that the D9 gandanta derives from 10° of D1 Makara, what’s going on? Start with the natural zodiac for D1 (Aries is the first sign). Then do the math magic and you find that the point 10 degrees into Makara (Capricorn) exactly maps to the start of the D9 chart (Meena will meet Mesha at this point). This is the place of maximum power but also maximum chaos—only intrepid, or very lucky, souls advised. Of course, all are welcome. Oy vey.

Abhijit (heaven) thus spans the D9 gandanta. So, Abhijit—in D1—mostly maps to D9 Kumbha (pada 3) and Meena SJ 9 (pada 4) but courageously jumps across the swirling and often deeply chaotic abyss where Meena and Mesha meet—the D9 gandanta. In a word: the tides of fate offer you a clear track to heaven and the astral realms. The price? Just harmonize Abhijit and its mapping to the D9 chart. Small change, right? What do you think? What’s your intuition say? How about your heart? You can search all about and also read on to find out, if you like. After all, that’s your jam. You do you!

Tung’s points — Middle and Upper Forearm — SJ channel

33.04 Fire Threaded (Huo Chuan) Commonly called Tung’s SJ 6, this acupoint sits 3 cun proximal to the wrist and exactly halfway between the radius and ulna. Hence, this point really sits at SJ 6.5. Why? Because the two related TCM points reside at the same distance from the wrist and on either side of the Tung point: SJ 6 just adjacent to the radius and SJ 7 just beside the ulna.

Moreover, Altair, shines contentedly close by at SJ 6.6. A direct hit! Well, almost: Altair sits under the extensor digitorum muscle (which must be pushed aside a little for access). In contrast, Fire Threaded plops in the hollow readily available just on the radial side of this taut muscle. Thus, Altair is hidden and Fire Threaded is openly available and seen. In Neidan Yoga, though these points situate close to one another, they provide distinct functions and get called upon for different reasons.

33.05 Fire Mound (Huo Ling) Correlates to SJ 8.33 and lies on the midline of the dorsal forearm 2 cun proximal to 33.04. Found 5 cun from the wrist crease, this point clearly sits proximal to the D9 gandanta (SJ 8.17) stationed near the radius and 4.5 cun from the wrist. Ergo, Fire Mound offers close access to the D9 gandanta. Abhijit ends at SJ 8.84 so this point still resides in D1 Abhijit and maps to D9 Mesha (on the far side of that tempestuous void and abyss at world’s end).

33.06 Fire Mountain (Huo Shan) 1.5 cun proximal to 33.05. Interestingly, the name for this vortex says a lot: Volcano. Why might this be? If you check the commonly listed indications nothing seems amiss. 33.05 and 33.06 often get the call for duty as a dao ma group with Fire Threaded to treat musculoskeletal conditions such as chest pain and spasm of the hand or arm.

Fire Threaded packs more pep and also treats other symptoms such constipation and rib pain (especially toward the front of the body). For lateral rib pain, add the workhorse, GB 34 (the Hui-meeting point of Sinews and so broadly application for all connective tissue dysfunction). Hello? The Volcano? Right, right: In NY, Fire Threaded comes across as more of a live wire because it taps into Altair’s stellar furnace right next door.

In Volcano’s case, the dynamo blasts forth from the very end of Abhijit that it cleanly maps to. This point tunes into SJ 8.83 while Abhijit ends at SJ 8.84. Despite having avoided the inferno of the gandanta, Fire Mountain finds another unstable—and very potentially mischievous—point. The dissonance now relates to the fifth chakra and gets gauged via what is known as a Nitya Yoga—part of the Panchanga, which monitors five key aspects of the astrological world (each aspect related to an element of Hindu thought such as earth, fire and water).

Where Abhijit ends, Śravaṇa begins. This next nakshatra, ruled by Chandra (the moon), though generally peaceful, also brandishes a difficult mean energy via the fifth chakra (the Nitya Yoga becomes Vajra, an indomitable and malefic character). Consequently, Śravaṇa suffers something of an identity crisis: at lower vibrations, chakras 1 - 4, it percolates pleasantly and results for any undertakings made at this time tend to garner goodies. But, at the first seriously higher level, chakra 5, this celestial force turns coat into a thick-skinned trouble maker—a scoundrel flaunting her (his) wherewithal to enforce often harsh and uncaring agenda. The aftermath? You seem to get good results but they don’t stick and can lead to difficulties or dead ends. All in all, not a sunny stroll in the park.

Succinctly, Volcano and the very end of Abhijit both tune into another volatile transition point—the crossover between two nakshatras. Such changes always can meander off course a ways, but with the dramatic change of guard from cleanly high, mighty and benevolent to a mixed bag—soft and rewarding at times, hard-nosed and severe at others—you can count on rough seas and stormy weather, at least for a spell. And, as always, such wild, inclement conditions also open a portal to the higher worlds. In Neidan Yoga, we don’t go out of the way to seek these unruly situations but definitely do utilize them and turn them on their heads when they block the path: fitting justice for the frivolous and irreverent behavior nature hurls at one and all, on occasion.

Fortunately, Fire Mountain and the end of Abhijit do not exactly overlap: though they both reside the same distance from the wrist, Volcano, on the midline, reposes a shred more toward the ulna (lateral side) than Abhijit. The Abhijit endpoint bears in towards the midline from the radial side. This gaps the two points about 0.5 cun (or less) apart but that can be enough to skirt trouble. And, the only way to find out? Test both the points! Theory helps, nature knows.

2. Fomalhaut

Kumbha — Gall Bladder — Fomalhaut (LIC), Deneb (Orion Arm), Achernar (LB)

The six LIC stars, ranked in terms of brightness, march in this order: Sirius (1), Rigil Kent (3), Vega (5), Procyon (8), Altair (12) and Fomalhaut (18). Therefore, relative to the rest, Fomalhaut shines a little dimmer—a little darker. So, what? Ah, remember what this model purports to unveil: tips from the universe (higher beings, etc.) for those that clearly could use a hand up, or, at least, a hint.

Without belaboring the point or bogging down in too many Jyotish details (which will be systematically covered over the next several sadhana levels), rest assured that each LIC star directly highlights a vital function or consideration related to spiritual practice. As an idea to nibble or chew on, you might imagine that the brighter a star, the more important the message is. You would be right. Sirius shows the past—where the Sun and all its tribe (including every human who’s ever showed up on the planet over the eons) came from.

The past, lives deep inside your consciousness—like buried treasure. It drives you, wholesale. Earlier on this page, the solar apex (future) and solar antapex (past) were explored. By a country mile—like a sore thumb—Sirius marks the solar antapex, with nary a competitor in sight. The nimitta (omen, sign) here reads almost like bad fiction—even an obstreperous bull in a china shop would be able to pick it out.

What more would you like? Hard science says, “Here: X marks the spot (solar antapex).” Unarguable. Science says so. Metaphysics (esoteric science) says, “Here: THIS is the brightest (most important) thing you should notice and consider!” Put two and two together: what’s so overriding about the past?

Ponder Sol’s trajectory from Sirius (past) toward Vega and Altair (future). In energy medicine, past events can, and do, impact what occurs both now and in the future—as you meander and wind your merry way through each day and night. Effects from the past linger on mostly at more subtle levels (etheric and astral dimensions). Their traces may be subtle but their footprints often provide you barefaced proof that you’re not alone—something or someone has got a hand on the controls and a finger in the pie, alongside you. In a word, you are not the only heroine (hero) leading the troops to victory.

Since the solar apex (future) poses as a golden era of better opportunities and happier experiences you’d expect that to be that—all she wrote; nothing more to say. Anyhow, that’s where rocketship Surya-dev heads. Right? Well, partially on the mark … but “partially” only counts in horseshoes (and, for the realists: warfare—say a virus, grenade, nuclear bomb or death ray).

Jyotish shows that an axis—a vortex between opposite locations or patterns—anywhere in a chart will chisel out such a gaping hole in the infrastructure that most passersby will fall into the darkness without a second thought—they don’t notice anything off-putting until they’re firmly ensconced—plummeting and careening down into the ever-increasing darkness. Punch line? You, and the whole human tribe, fated for better days, will get tripped up by the dark unless active measures—winning cards—find their way into your hands, NOW. Not, tomorrow. Not, next week or next year. The jeopardy and menace hide—waiting in the wings.

All that from an axis? Hold on, hold on. Of the six LIC stars, Fomalhaut ranks last. Recollect? It shows where the dark hides. How’s that? It’s a LIC—it must reveal something. And, it’s tuned to a darker edge, so it shows something a little more ominous. In the present context, Sirius (brightest LIC) shows the path and potential for success: follow the Sun’s lead. Fomalhaut (LIC star with the least brilliance) shows the shadowy edge of this journey—how it can go amiss.

Hmm. What’s a fix? Same rigamarole as ever—energy medicine never changes; only the locus (dimension) at which you apply the remedies. The dissonance from the past rears up from Mithuna (Gemini). To balance, that discordance, tune into the Stomach meridian and heart (fourth) chakra. How about the other part of the threat?

To reveal the armed ambush furtively slinking along the sidelines, in the twilight? Catch Fomalhaut at home, while it’s on a break and chilled out for a moment. This will require qi needles along the Gall Bladder channel, especially at GB 15 (a half inch within the hairline directly above the center of each eye). Sense the drift? Check the details, again. You’re face to face with a blueprint for standing up to karma—no matter how grody, sus or nasty, it may be.

Own it. You’ve now tasted a substantial herbal blend of restorative potions. You have the flavor of how to approach metaphysical situations bigger than life. As you progress, with your meditations and midline work, the tools you invoke will change a tad as the stakes get higher and the energy treatments go deeper and subtler. You’re on track. Excellent. Remember to share the wealth—this multiplies the benefits manyfold.

Tung’s points
DT.08 Essence Branch (Jingzhi) (two points along origin of infraspinatus; located 6 cun lateral to B 41 and B 42 (lower borders of T2 and T3); when tender, these points (usually bled) can relieve GB sciatica and lower leg tension, pain; often combined with Zhong Bai and Xia Bai (22.06-07; SJ 3 and 1 cun proximal) which are good for Kidney deficiency especially causing GB symptoms. The Jingzhi points are essentially on SI mai (prithvi) so balancing them and the SJ (prithvi) hand points works on muladhara chakra (c1) along with lower back and lower body. Not yet in Abhijit but a good warmup.

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77.22 Beside Three Miles and 77.23 Beside Three Miles Lower
To find these points: draw a horizontal line out from the base of the tibial tuberosity and note where it intersects a line drawn down from the fibula head. Beside Three Miles is two-thirds of the distance along the horizontal line out from the anterior tibial crest. Note that the master point, 77.08 Four Flowers Upper (Tung’s version of ST 36), resides one-third of the distance out along this line.

Beside Three Miles Lower sits two cun inferior to 77.22 but it’s rarely directly inferior. Rather, mark it as the tender spot approximately two cun (two large finger widths) lateral to the tibial crest. These two points are always needled together as a dao ma group. They strongly regulate and disperse opposite-side, upper-body Shao Yang (Gall Bladder) dysfunction of joints and tendons (migraine; neck and shoulder strain; TMJ; pain in face and head) as well as many types of wind disorder (facial paralysis; trigeminal neuralgia; inner ear pain and otitis media).

22.06 Zhong Bai—or equivalently, A.04 San Cha Three (both access the same area but from different angles)—is a good choice for a guiding point placed ipsilateral to the area of discomfort (contralateral to 77.22 and 77.23).

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33.08 Arm Five Gold (Shou Wu Jin) Between the SI and SJ mai 6.5 cun proximal to the wrist crease. Have patient place forearm across abdomen with hand down and elbow resting on table. Then needle into the groove just radial to the ulna. Reaction area for Liver. Together, 33.08 and 33.09 form a dao ma group that effectively accesses and treats sciatica especially along the GB and B mai. For stubborn sciatica, add in DT.08, DT.09.

33.09 Arm Thousand Gold (Shou Qian Jin) 1.5 cun proximal to 33.08. Traditional protocol advises shallow needling for both points (0.5 cun). However, always check all depths (and combinations) before settling on the appropriate treatment!

Can always use B 65 (Shugu, Restraining Bone) and GB 41 (Zulinqi, Foot Governor of Tears), both wood points, as guiding points for accessing the GB and B mai in the lower limbs. They can work well with 33.08 and 33.09. As typical for acute MSK conditions, treat only one (the more active) side.

3. Sirius

Mithuna — Stomach — Betelgeuse (Orion Arm), Sirius (LIC), Canopus (LB), Castor (LB), Adhara (LB), Pollux (LB)

As described above, in the section on Kumbha (Aquarius) and Fomalhaut, you find a strong karmic link between Mithuna (Gemini) and the area across the street from it, where Vega lives, in Dhanu (Sagittarius). Sirius marshals great power in any person’s life because it holds the keys to everyone’s past (the Sun and all its children, great and small). Where does Sirius live in CM? You find this brightest of stars perched at the top of each leg.

The specific location will be at—or, somewhere close to—Stomach 31 (ST 31). This point, named Biguan (thigh gate) situates at the junction of a vertical line down from the ASIS and a horizontal across from the greater trochanter. A picture is worth a thousand words, sometimes. This is one of them. Here’s the image.

Treatment, involves qi needles at this point and some other location: by combining two locations simultaneously, you invoke a widespread, systemic effect. This often helps improve treatment outcomes—the work then has sufficient energy and reserves to continue moving along a fruitful path—known as the line of cure, in homeopathy. What other region or spot would be good? From before, you know that Fomalhaut would be one of them. That’s at GB 15. Another location, would be Vega since that is where the Sun aims to go. Sirius is the past. Vega is the future. Harmonizing both makes sense.

Vega lives in Sagittarius (Pericardium) at PC 7, which is just at the wrist crease midway between each side. Draw a line straight down from the middle finger. Where it intersects the palm side of the wrist, at the crease, is the spot. As always, you hunt around a little (no more than an inch) to find the most active location. This will feel decidedly more tender, painful, dull or somehow unpleasantly different than the rest of the area. It always works this way. The body is amazing!

Fine. You’ve plowed through two examples, now. Hopefully you’re catching the thread. Let’s assume so. There are a few more stars to go. They will just be listed for location. You have more than enough options to balance them with.

You can try, especially: PC 6 (two inches directly toward the elbow from PC 7), PC 7, ST 31, GB 15 and center of the chest a couple of inches below the sternal notch—this one is called Ren 17 (C.V. 17). Or, consult with an acupuncturist or someone who has experience with the meridians. You will be fine. Just keep in mind that there’s a deeper level involved with all these points than what usually gets addressed in day-to-day therapy. Both levels have merit. Here you pointedly want to dig deeper. Go for it. You can.

4. Procyon

Karka — Spleen — Praesepe — Procyon (LIC)

Procyon resides close to a strong energy vortex that connects Mother Earth to the heavens. As such, this star can be tricky and lapse either way, at times—towards harmony and balance; or, towards ratty and frenzied vibrations. For this level of work, treatment remains the same as for all other LIC sparklers. Where’s the fellow (gal) hang out? Along the Spleen channel—specifically at SP 2, called Dadu (great metropolis).

Check a textbook or online: it’s found on the medial (inner) side of the big toe. Run a finger over the ball of the foot but on the medial side. Where it lands is SP 2. You can use the previous list of points to find a good balancing location. Treat SP 2 and that point at the same time. Release any unwelcome, unwholesome energy or feelings. Invite in light, warmth, love and prosperity, in every good way.

5. Rigil Kent

Vrishchika — Kidney — Rigil Kent (LIC) — Antares (Orion Arm)

Just about there. Only this one and the next, to go. What’s on the menu, now? Formally known as Alpha Centauri, this star system consists of three stars. Two of them together form what is commonly called Rigil Kentaurus (the name of one of the two stars). We use the shortened term, Rigil Kent, to refer to this packet of highwire vibration and will simply call it a star. The third brightest nuclear reactor on the block—after only Sirius (1) and Canopus (2)—Rigil Kent tends to follow the beat of a different drummer. Each star has its own quirks but this chap (lady) moseys along in a league without compare.

Much of the mystery and wizardry of this star ramifies from its location in Scorpio—the second-most difficult constellation of the entire natural zodiac. And, definitely, the most inscrutable of all. You could think of the entire sign as being much like a a sandhi point (a yogic gandanta). Whereas, such a point creates a stink and mess in its immediate vicinity, Scorpio manages to fashion a similar result everywhere in its domain. Everywhere, that is, except in the very immediate vicinity of Rigil Kent. And that is a large part of the magic and mystique: this star carries something of an identity crisis on its shoulders, “Should I be good? Or, how about sinister?” Overall, this star has positive effects but catch it on a bad day, and, watch out!

To condense the analysis: Rigil Kent accords and behaves a lot like Procyon—in a word, difficult. Procyon simply is dark energy but in a location where the context sometimes pushes it to do outstanding and very favorable things. Rigil Kent, on the other hand, essentially is good, but its context often gets the upper hand so this star produces mixed or even mildly negative effects.

All in a day’s work. The foregoing two stars operate on very subtle strands and dynamics. To do them justice, demands a much deeper level of awareness and energy work. This, certainly, is the NY goal. For now, though, use the same techniques and you will still create positive contexts for change and growth. Rigil Kent passes its days at Kidney 6 (KI 6), called Zhaohai (shining sea). Find it one inch directly below the medial malleolus (bony bit on the inner ankle). You can refer to any acupuncture text or online for an image and more detail.

Use the same set of secondary points. However, here you may find it worthwhile to add in a mantra with your qi needles. That practice was introduced on an earlier page as qnM (qi needles with mantra). Experiment and notice what works best for you. In ordinary acupuncture and Oriental Medicine, KI 6 finds broad usage and offers a powerful way to regulate deep-seated physiology. Now, you know part of the esoteric reason why this is so. Imagine that: smarter than the rocket scientists and quantum physicists. Eep! What a jumbled and messy world. Oh, well. Skate on. Lookin’ good. Drip, yeah.

6. Vega

Dhanu — Pericardium — MW — Vega (LIC)

Dhanu (Sagittarius) represents the temple and home of the guru (spiritual teacher). It has a lot more to do with religion than with advanced spiritual practice. Despite this, it’s one of the two key signs in the chart for the natural zodiac (roadmap showing how to navigate around the Milky Way). And, why? You’ve heard the phrase—quite a cliché—many a time before, “location, location, location.” Here, it’s not about selling anybody, anything, or, pulling off some hustle and making a bundle. Nope. The reason really does have to do with the location itself, and not how one can capitalize upon it. Sounds, like philosophy. What’re the nuts and bolts?

Here ya: fate deals out the cards that largely determine the tenor of a person’s life experiences. Fate comes in two flavors: the resources you are gifted with and can use (inner fate); and, the events, opportunities, people and support you will encounter (outer fate). One or both of these can be warped. One or both of these can be marvelous. Like a cup of herbal tea, usually it’s a blend that you end up with.

In Jyotish, these two energy streams relate to the kendras (outer fate) and konas (inner fate). For the natural zodiac, the four kendras are: Aries, Cancer, Libra and Capricorn; while the three konas are: Aries, Leo and Sagittarius. The most powerful, significant kendra is Capricorn and, likewise, the most powerful, significant kona is Sagittarius. Notice that these two powerhouses live right next door to each other and at the very top part of the chart—which designates, the sky and midheavens.

So, just by being in—or traveling through—Sagittarius, you accrue enormous blessings. This is the sign of good fortune and helpful support from religious elders. You don’t have to connive or draw up any business plan to receive such bounty. In fact, any scheming or plotting done while you are here will go astray and not end happily. Why’s that? The religious elders are pure and good but also a bit conservative—sometimes, too conservative. Which means they won’t like your petty paper chase after cash and crypto and will put the kibosh on all such efforts.

In fact, that’s the one major drawback of this place. Every cloud has its silver lining, true; but, in Dhanu, the silver cloud has a darker lining. Spill the beans? If you agree with the views and rules of religious elders—or any entrenched, bureaucratic thinking: college professors, intellectuals, fathers—then all is well and good. If not, uh oh. Not so hot. Since, Sagittarius owns prime real estate, extremely valuable property, the owners will tend to be a little brutal and uncaring if you don’t dance to their tune. For instance, when a child is young, who mostly runs the show? Mom, underneath—the real power. But, on the surface, it’s dad. Heaven help you, if dad really disapproves.

Thus, Vega, who takes her residence in the latter reaches of this sign, shares many of the same traits as these elders: Vega strides about confidently with grace but also a highfalutin sense of self-worth that is only half-true. This flip-flop attitude informs all her interactions with the world, at large. In particular, the Sun, with all his belongings in tote (the solar system including planet earth) seeks to reach and comport with Vega and her crowd of all-star celestial cronies. That’s the group karma shared by all within Sol’s orb.

Vega swathes all in her path with charm and decency. She is a light unto this world and this part of the galaxy. No wonder, Helios (the sun, in Greek mythology) pulled up roots and headed off for her part of the galactic town. Vega reigns from her home at Pericardium 7 (PC 7). How to locate this point was detailed a few stars earlier in the writeup for Sirius (located in Gemini).

Done and dusted. Good one! You’ve covered all the Local Interstellar Cloud stars. If an extraterrestrial stops you at the corner and asks for directions, you’ve got her (him, it, them) covered. Gas.

8.1 Definition and Scope

The smorgasbord of qi techniques detailed for the preceding and current sadhana levels essentially covers the waterfront. Everything imaginable that needs some attention has now been listed and explained. Except, for one topic: acupuncture microsystems. We now start the incredibly rich but taxing chore of linking in these systems and use the Lung meridian as a first example of how this gets done for each meridian.

A microsystem, by definition, encompasses much of the same scope and function as the regular body acupuncture system of 12 main meridians and 8 extraordinary meridians. The difference lies in the geography involved. As you can guess, micro means small so a microsystem can pack a wallop but does so from a much smaller region of the body. You can think of it like comparing some miniaturized electronics, say a cellphone, with the old-style traditional fare offered many decades ago such as a desktop, or even laptop, computer. Both tools function about the same but one gets high ratings for compactness whereas the other receives kudos for at least being easier to navigate and explore.

Once you get a fair handle on working with microsystems, you will never look back. They are that useful and important. They do NOT replace the main body acupuncture system but complement it it in a way that opens up incredibly profound and powerful new vistas for healing and spiritual growth. In short, from now on NY methodology ropes in both the traditional acupuncture system and also at least one of the many available microsystems.

8.2 SEQUENCE of QI TECHNIQUES adding in MICROSYSTEMS

Here’s a quick review of where you’ve come so far and what you’re adding in now. The list shows when and how you link in a microsystem and then the way to proceed once you’ve got it in place:

1. Sense qi (weigong = outer qigong)

2. Direct qi from hand to hand (weigong)

3. Direct qi along meridians on the surface of the body (weigong)

4. Expand and sink qi around the body (advanced weigong)

5. Direct qi along the internal branches of the meridians; these are all found well below the surface of the skin and thus direct qi traffic inside the body (neigong)

6. Direct qi from hand to hand through the body (usually fore and aft) (intermediate neigong)

   a. Find the organs associated with the twelve main meridians

   b. Find the midline (directly halfway from front to back) and two related vertical lines

   c. Find the spine (an inch in front, the front side, the central channel inside, the back side)

7. Pack qi into each chakra (very early stage of neidan)

   a. Direct qi through a chakra

   b. Progressively pause longer and longer at a chakra while sweeping through it back and forth; imagine depositing qi into a qi bank account at the chakra

8. Hold focus at a chakra after locating it by sweeping back and forth; hold the breath and use qi needles to stabilize focus; see the chakra; feel the energy and heat of the chakra.

Whew, that’s a lot. But now, you really are just getting going. Here’s the punchline:

9. Repeat relevant parts of steps 1 - 6 for a specific microsystem. Each microsystem will map to all the normal body meridians in some way. You just find where that meridian takes up residence in the microsystem and then do the balancing energy work of steps 1 - 6.

10. Go on to steps 7 - 8 but use BOTH the actual body meridian and its microsystem version to balance qi and help with focusing upon the chakra.

11. If needed, repeat steps 1 - 6 for both the body meridian and its microsystem version at the same time. You harmonize both the body system and the microsystem together as one much larger system. In Neidan Yoga, this larger system is called a meta-system. Of course, eventually you will get to a meta-system of meta-systems and even further up the ladder and down the rabbit hole. It works that way: believe it or not.

12. Finally, if step 11 was taken, then do step 10 again to focus on the chakra but with the meta-system actively being regulated and adjusted.

This is heaps powerful stuff. As you steadily get the hang of it, you will wonder why the traditional esoteric systems didn’t—and still do not—teach energy medicine as an adjunct to concentration on the midline. No matter. You’ve duly found the pot of gold at the end of the rainbow, so just bundle up all the loose ends, then flame on and go for it.

8.3 main microsystems used in neidan yoga

The main microsystems used in NY, based upon current research:

1. Body acupuncture (BA) — although for specific applications—for instance, neurological issues—some microsystems have much stronger effects, BA invests and frames all other patterns. In the long run, at the astral level and above, BA towers tall above all other options because it calibrates ML dynamics and as we should all understand by now, the toroidal flows through spacetime trump and outgun any more local system administration: thus, brain function appears preeminent for earthly concerns but if you want off and out into the galaxy and beyond, then ML provides the one, and only, vehicle that guarantees you a good return.

2. Scalp acupuncture (SA) — one of the two best treatments for any neurological (central nervous system, in particular) condition.

3. Tongue acupuncture (TA) — the other premier treatment for neurological challenges. There appear to be two main streams: one develop in China by Dr. Zhengzhai Guan (apparently in the late 1970s; he passed over in 1980) and another similar system developed in Hong Kong (HK) by Dr. Sun Jieguang (during the early 1980s; he is still around and practicing). Without access to the primary research literature (mostly in Chinese) teasing out the sequence of events poses an uphill climb.

   However, it appears that both styles were developed independently and both still have some references in English scholarly literature. The HK system provides much more accessible literature on its website, including accurate images of the tongue points. It’s not clear how much of the HK system has been incorporated into the mainland system. Certainly many major health organizations, such as WHO, have recognized the importance of TA. For example, the Chinese government designated TA as one of the practical medical treatments to be promoted across the country. So, kudos to both systems but, by necessity, here we will use the HK work unless otherwise noted.

4. Eye acupuncture (EyA) — not much direct needling here but this supplies a valuable qi link to the traditional meridians and organ systems. EyA gets used especially for higher-level energetics such as karmic patterns at the astral plane. Yet, EyA, just like BA, fills in the gaps and provides context for much of the more localized treatments. So, whenever it doesn’t add too much of a burden or distraction, EyA can be tacked onto the equation for healing.

5. Ear acupuncture (EA) — the workhorse for practically all physical, physiological and emotional presentations. Only when the added oomph of a celebrity cameo must—of needs—save the day, will other microsystems get invoked.

6. Hand acupuncture (HA) — the second most used workhorse for day-to-day chores. EA carries more clout for chronic patterns but HA often works better for acute presentations. Both find their particular niches. Generally, one tests for the most useful microsystem(s) to use.

7. Tooth acupuncture (TooA) — again not much needling but an important bridge from the physical levels to the neurological and then esoteric levels.

A mapping of these microsystems to chakras gives: c7 - SA; c6 - TA; c5 - TooA; c4 - EA; c3 - HA; c2 and c1 - BA; c2.5 and local field - EyA. This, in concert with the chakra model charted earlier in section 5.1 provides you with high-octane tools and insights about how and where to plunge into the pranic matrix.

8.4 intro to Eye Microsystem — Lower Jiao and Chakra 2.5

As discussed just above at the end of section 8.3 which lists all NY microsystems, the eye acupuncture microsystem (EyA) establishes a firm base for linking in higher energy bodies (levels) to the physical and etheric levels. Specifically it keys into the lower jiao (in Daoism and CM) or equivalently, chakra 2.5 (in NY terms). This location provides direct access to deep earth-based flows which, in turn, spark and fuel the foundational energies required to activate midline processes.

EyA thereby acts as a deal breaker. With its lights switched on, all systems are go; without the lights, nothing much will ever happen—just the haphazard sputter and gibber of random occult drop-ins and flybys. As a consequence, this microsystem will be included in practically all treatment protocols henceforth—most often, as a first step. It’s that rudimentary. Such a super way to knit together the supramundane with one’s usual household affairs!

A reminder about qi needles. You have some skill with this technique (qnM, qnM+s) by now. The next station along your journey takes you to finer details: start to apply your qi needle skills on microsystems along with the regular body meridians. Best to start with something more user-friendly, such as the hand microsystem or scalp microsystem. But take your pick and go for it. Eventually, you will need to have a fair grasp on most of the microsystems. Here’s where all that extra effort starts to pay off.

8.5 eye microsystem — balancing the elements, three jiaos and rashis

How about the plumbing diagram, for starts?

Okay. Whaddya see? How many chunks in each circle? Hint: there’re four quadrants, each with two parts. That’s eight parts, in total. What do they represent? For instance, check the person’s right eye: what gives at the top—just to its left (toward the person’s nose)? You find two subparts labeled Large Intestine and Lung. Sound familiar, at all? In Chinese Medicine (CM), these two meridians, taken together, constitute the metal element. One flow (meridian or mai) houses female (yin) energy—the Lung mai; and its mate houses male (yang) energy—the Large Intestine mai.

Going through the rest of these chunks shows that the model presents five parts as the five traditional elements (metal, water, wood, fire and earth). Fine. What’s the gig with the remaining three pieces labeled upper, middle and lower jiao? These are the most complex and fascinating bits for they correspond to multiple meanings at multiple levels of awareness (such as physical, etheric and astral levels). We will get to them in a fair while. For now, Making sense, so far?

The metal element and its two flows were introduced way back on the sadhana, level 1, page. Most of the other meridians and elements have not been covered yet. Nevertheless, you can find copious notes and resources about them just about anywhere as they form part of the lifeblood for acupuncture and most forms of Oriental Medicine (especially those styles related to traditional Chinese practice).

You don’t need to crash dive into this material but a handy reference will be invaluable if you intend to progress along an energy medicine path towards Light (the standard Daoist approach and what Neidan Yoga advocates). As an example, the online version of Manual of Acupuncture by Peter Deadman (and company) would be a fine place to start. It’s not the whole picture but a very solid presentation of the most essential meridian features.

Step by step and inch by inch, it’s a cinch. This beats the remainder of the old proverb: yard by yard it’s hard; and mile by mile, well, forget it … it’s a trial. You can do this … just one step at a time—consistent and cheerful, no matter what. Awesome.

And the practice? Yeah, well, as advertised, it’s involved but pays off heaps once you’re in the know. You’ve been introduced and have homework: revise the metal element and meridians. And, if you’re game—a real camper and champion—the imperial fire element and its two meridians were introduced earlier on this sadhana page in section 2.1, Beating Karma. Yep. Learn them, too. This furnishes you with four meridians to explore and befriend: Lung, Large Intestine, Pericardium and Triple Burner (San Jiao). It’s a lot, for sure, but incredibly rich—life-transforming to the core.

8.6 Details of Eye micromeridian energy medicine — first step

1. Tune into the metal element (as you learn more elements and parts, choose the appropriate place to begin; it doesn’t have to be the metal element) — locations are always symmetric between the two sides, just flipped. Here, the metal element for your right eye is in the upper left quadrant (toward the nose). There are two parts to any quadrant. What part is it now? The part furthest toward the top and right (away from your nose).

To figure the other side, just repeat and flip. Thus: for the left eye, you locate the upper right quadrant (toward the nose, just like before) and then the part that is furthest toward the top and left (away from the nose). Study the image. The two appropriate parts are in the same general area just flipped from one side to the other. With some practice, this will become natural and a great find.

2. Once you have a general sense of where the two parts are, tune into a sense of qi in the entire area of interest (not a specific point in the area; rather, the entire region). Treatment involves working with each side separately and then both together. Hence, to get going, you can work to sense each part individually and then both simultaneously. Hold focus on a part (or parts) for a minute and gradually scoot on up to several minutes. You can sense all the way into the eyeball center—a more advanced skill. Yet, as a more prim and proper first step: just sense along the surface of the eye in the appropriate region. This works fine, too, and will net you good returns.

3. After you have an ability to sense something—anything, preferably qi—in the metal element, take it to the next level. Start to sort out the two meridians. Which is which? This refinement divides the metal element (half of a quadrant) into two parts. Which means your focus needs to sharpen a notch or two to hone in on the two channels (meridians). For now, just find the Large Intestine mai (another name for meridian) closest to directly vertical (it’s further from the nose than the Lung channel).

There’s an easy rule you can use to figure out who goes where. Check the diagram and note the arrows. From the nose as a starting point, the direction always goes up and away (toward the sides of the head) and then continues all the way around the eye to return to the nose. The rule states: yin meridian before yang meridian. For instance, the Lung meridian (yin) occurs before the Large Intestine meridian (yang). This applies for all five of the element locations.

That study usually takes a fair while (several weeks, minimum) to bear fruit—for your navigation of the eye clock to come natural. Don’t rush. If you get it memorized and rote in a day or week—fantastic! But if the map only sinks in fully after much further research? So what. The result for you still shines out brightly—fantastic!

4. Nevertheless, when you’ve caught your breath again, time to go for the gusto: use the meridians for balancing your system. This can be impromptu—select what needs most attention at the moment—or methodical—work your way along a meridian for a handful (say 5 - 7) of acupoints. You split attention evenly: half on the target (acupoint or region) and half on the eye meridian (or meridians). Feel the qi in both areas. That’s a lot to begin with.

5. Once you’ve nailed this—got it down pat, saunter on over to the same stage of feeling qi in both areas but then use your qi skills to sense what adjustments are needed—often one side will feel too full or too empty compared to the other. Imagine pulling in healing and beneficial white light from around your body and direct it as needed. Add a light color sparkle with it, yellow or green or whatever you like, but it should be light: light green and not dark. You’re an orchestral maestro!

6. Next, just as detailed on previous sadhana pages: inhale in warmth and comfort and expand the relevant area; and, exhale out the old, unneeded energy (slightly grey is okay; still, it should get lighter and lighter over the session). Inhalation brings in light and love and expansion and movement and opportunity.

Exhalation gives the body (and heartmind) a chance to settle into the new pattern: there is a gentle letting go and sense of surrender but also a sense of support and comfort. Apply all the tools and tricks you have learned both here and from wherever—throughout your life.

That’s all she wrote, for now. This preliminary segment of EyA tuning should usually take about 5-10 minutes. It could be more but you’re better off parachuting down into the fracas with qnM and the rest of your arsenal. Be creative. But use the teachings as guidelines and a sanity check every once in a while to ensure you stay the course for the right destination. Good one!

9.1 Introduction — what and why — an overview of how — cautions

Ah, the lights shine brightly on Broadway. If you’ve ever been to the Big Apple and taken in a show—or even, just a hike—along this famous stretch, you’d likely agree. Where did that catchy phrase about the lights originate? Broadway has been a center and mecca for the performing arts, especially theater, since the late nineteenth century. Back then, it became one of the first streets in the US to get powered with electrical lights which naturally livened up the night life. And the lights have shone brightly ever since.

In a comparable way, the body’s midline stands tall as the central attraction and delight of esoteric travelers worldwide. In early western history, back when the Roman Empire had risen to its full might and glory, the common catchphrase was, “All roads lead to Rome.” Well, without doubt, all spiritual paths always have—and still do—lead to the midline (sushumna, central channel, etc.). The reason? This hearkens back to the level one sadhana page which discussed toroidal forces and patterns in nature—it concluded that, “You are a torus and vortex of Light!”

And … you still are. Nothing’s gonna change. You’ve got to do the hard work to make the grade and rewire your midline—just as many masters have. It’s good news, really. Some people do get it right—maybe few, but still, some have their brains on straight and their hearts in working order … AND, they succeed at the spiritual quest! This beats the alternative—falling off track—all hollow.

Certainly, mundane attractions—for instance, pleasing theatrical curveballs such as Wicked, the Lion King, and all other sumptuous renditions of “WOW! How awesome,” totally deliver the goods—you end up feeling chuffed, downright delighted, and satisfied to no end. But, for how long? Of course, there’s nothing wrong with a little play along the way: rest, if you must, but don’t you quit!

In short, even an armada of flashy distractions—aiming to shoo you permanently off course and back into some neato ordinary worldly pursuits and diversions—doesn’t hold a match up to the brilliance and utter satisfaction of fully hacking the crazy universal sim confronting you and all those you know and care about. No small feat as this sim mangles, pushes and paws everyone and everything in the universe. Worse, it blocks any way out to the encompassing metaverse and greener pastures. Hmm, quite a tall order, even for a yogi, wouldn’t you say? True. But, if you take even a few large strides in the right direction, the midline direction, you will find the angels on your side and you will find yourself with a life actually worth living.

A word to the wise: some folks just jump into the pool without considering what might lurk beneath the surface. This wretched tactic simply stinks. Phew. What an awful idea and clear prescription for disaster. Don’t you fall for slick talk about quick fixes and celestial wonderlands, all just waiting for the taking. Check the stats. Take a moment to research and ask your friendly, favorite AI bot to vet the records. Think for a bit: use that amazing forebrain of yours, that nature so kindly bequeathed you. Reflection and intuition are your only faithful and dependable tools—the only innate skills you possess that keep you from sinking deeply into the sludge, dross and dregs of life.

The final estimate? Tummo, kundalini, neidan—all shine as reliable and solid paths, when approached with respect, caution and the full support of spiritual teacher and community. The first practical step for any of these approaches? Make friends with the central channel itself and then make friends with the major rest stops along this supernal superhighway—the chakras. So, two tasks. Ready? Time to take the plunge.

9.2 central channel — energy work and visualization — first steps

Here, consider midline (ML), central channel, and all other terms for the vertical qi flow along the central region of the torso as being synonymous. Yet, there are gradations to consider, such as the precise location (exactly in the middle, further back than that, even in the spinal cord). All these will be addressed in due course. For now, start at the start and build from there.

A simple first circuit used by Daoists to kickstart neidan runs along the ML from the level of the heart down to just above the pubic bone. In terms of chakras, this path would course from chakra 2 (sacral chakra; Svadhisthana) to chakra 4 (heart chakra; Anahata). Nothing to it, right? Kind of. As usual, it depends. Most Daoist breathing deftly falls into one of two camps: turtle breathing, with smooth, slow, long and normal breaths; and reverse abdominal breathing (RAB), with the abdomen contracting on the inhale and expanding on the exhale.

RAB usually earns the nod for all Daoist midline work since it is the premier tool for packing qi. RAB along the midline from c4 down to c2 on the inhale and back to c4 on the exhale often gets called inner breathing. This technique will gradually bring and stash a stockpile of qi into the lower abdominal region. A subsequent method then picks up the baton to refine and focus that valuable lode of qi at a well-known landmark in Chinese Medicine (CM) and Daoism, the lower jiao (LJ). These two maneuvers constitute the very first steps in neidan—the task of cultivating a self-sustaining energy ball, and later, merging consciousness with it.

So, right. What’s in hand? Inner breathing, proper. However, park that a moment—say, a few pages down. Okay? First, try a variation: inner breathing for the path but normal abdominal breathing (NAB) for the style. This means the abdomen expands on inhale and retracts on exhale. Further, visualization finally makes an entrée into the affair, and will, over time, gain prominence as a valuable tool to help further develop both qigong and meditation. Here’s the complete practice:

initial practice to develop the midline — deepening your qi skills

1. NAB — use normal abdominal breathing throughout the basic practice explained in steps 1 - 5. After understanding steps 1 - 5, you can refer to step 6 for the advanced practice (which uses RAB, or, NAB followed by RAB).

2. Midline — course qi vertically up and down the center of the torso along a line exactly halfway between the front and back surfaces. The top edge of the path centers at the level of the heart chakra—precise location is Ren 17 (also called, C.V. 17). The bottom edge of the path centers at the level of the sacral chakra—precise location is Ren 3 (also called, C.V. 3).

3. Breathing — start at the level of chakra 2 (Ren 3) and inhale a qi ball (tigle, bindu) slowly up the ML to the level of chakra 4 (Ren 17); without pausing the breath, very smoothly transition to a slow exhalation and ride the qi ball back on down to the starting position. Then repeat. Move on to the next rounds and make sure to smooth out the transitions from inhale to exhale and from exhale to inhale as you go—for each and every round. If you can pull this off, you will spark shifts in some very deep-seated patterns. Whatever. Meaning?

Just a sec, sis (bro). This betides good form and augurs the development of solid skill with energy medicine. Why? A smooth transition will even out both the etheric (lower qi) body and the nervous system. If your mind is too noisy, you can’t hear or sense much of anything—much less, anything subtle, such as qi connections to the various energy bodies.

Your first objective: Aspire to feel and see the tigle continuously throughout a single round of breath, both inhalation and exhalation. This apparently innocent and insignificant chore represents a formidable task since keeping present with the qi flow demands a fair amount of concentration (focus) and mindfulness (passive awareness and presence).

Whatever you can accomplish to commence with, is dope. Like fire. Alright? Sweet. Just use this incipient ability as a benchmark to assess your progress. With regular effort, you will eventually be able to keep present while you toodle along the entire circuit—there and back again. The ensuing move? Why, there and back, again and again. Find out how many rounds you can go before your mind wanders off the chart to stray lands, inclinations, thoughts and feelings.

Here’s an end worth grappling with: shoot for the moon, why not? Can you fully merge your mind—and eventually, your sensitivity to qi—with three out of every ten breath rounds? Simple? Hah. Dream on. Once you get there, regardless of the time invested, go deeper. You’re not collecting tokens or bottle caps. Stick with three rounds but drop straight down—way, way down like a freediver—and begin to develop your qi skills at the pro level.

How do pros work? To begin with, they listen—and, listen a lot. You should too. To what? In Daoism and CM, to the Po (body consciousness; an earth spirit that works with your soul while you sojourn through this earthly plane). Make no mistake, the Po is conscious. In fact, it’s way more conscious and switched on than you are—who you think you are: a bundle of thoughts and feelings with maybe a truss and sheaf of spirit keeping the plot somehow together.

In short, for this practice—and, to take it deeper—you face a rainbow. Rainbow? Right. Well then, what’s the best place to take off from? How about where you can grab hold of something, anything? Hence, start at the bottom—the physical level: especially structures like bones and joints and connective tissues—and skip up the stairs from there.

Physiology would follow: see section 5.1 earlier on this page for the map—start from chakra 1 and sequentially proceed to higher chakras. This is the real deal, so pardon the straight talk, at times. If that’s the worst you have to face on this path, you’re on easy street. If only it were so. Ah, well. What’s next?

3. Visualization — you’ve got the basics down; once you can feel and see something—anything—moving along the midline back and forth, Bob’s your uncle—time to knuckle down. Two destinations for your itinerary—numero uno, top dog: get a picture of the entire central channel: make it whitish and clarify the detail over time—the sharper, the better: provided you feel comfortable and don’t get overwhelmed or thrown for a loop by the power of the image.

Two: imagine that the energy sphere gradually transforms into a symbol. Here, you go your own way: pick the tradition that resonates best for you. Any hints? The top recommendations are Hindu yoga (so, Sanskrit), Tibetan Buddhism and Bon (Tibetan language) and Daoism (Mandarin). The reason for these possibilities? That pizza pie will be served in a moment, but first, understand something quite fundamental: any language will do—even a modern language.

For instance, you can use your native tongue and you’re already good to go. So, you do you—wherever that leads you. Nevertheless, you will be served best if you take your time, shop around, and find what supports your practice best. You can always adjust your selections as you progress further along the path. The point? Don’t get stressed about finding the “right” or “perfect” letter to begin with.

Learn to find serenity amid the uncertainty. Not an easy skill to latch onto but it surely does separate the angelfish from the guppies. Here you have inner martial arts at its finest: hewing back to health and your deepest values, despite endless, infernal battles—both great and small—and, often cleverly disguised bait to lure you off the spiritual track. If you can set yourself on a role with such a classy style of guerilla warfare, then over time, your guides will definitely bring the proper tools and practices to you.

To get started, you might try the Neidan Yoga tack: For this exercise, the recommended letter in NY is the Sanskrit letter for “g,” as shown in the adjacent image. Color the letter a shade of green—any middle-of-the-road shade such as sea green, emerald, jade or dark pastel green, will do fine. To start, anything you can picture at all will be alright. Just work to improve the quality and clarity over time. To recap, you have a green letter traveling along a white central channel.

Keep it simple and the practice will unfold by itself for you. Throughout these pages, NY solely utilizes Sanskrit letters, syllables and words as the tools of choice for visualization.

The value of traditional yogic choices is that they vibrate in accord with the higher planes from where the most advanced yogis came from (and still do, occasionally, pop down from). For instance, Sanskrit is not called “the language of the gods [and goddesses]” for no good reason. Higher-level interstellar beings dropped in to this world and solar system ages ago. How did they communicate? Mostly by thought, and with even finer channels, but also most often in Sanskrit. The foregoing ideas also apply for the other yogic languages, especially Tibetan—a fine choice to work with, too.

These interdimensional beings—characters, if you will—simply arrived from way up there. Talking their talk, only makes sense. If you can’t beat ‘em, join ‘em—provided they’re not demons, or worse. Aw. Well, yeah. Such a lovely place … this sim. Simply, fab. Yeesh. The real answer is to keep your cool, no matter what, and work the model: toe the line close to integrity, cut yourself and others some slack—come what may—and truly try hard … harder than you ever imagined possible. Make good habits your lifeblood and over half the struggles vanish … whoosh! Yepper.

4. Mental focus — as explained a couple times throughout this webpage (and on other webpages for this site), you’re a souped up rocket ship with two—and potentially, three—engines: left-brain, right-brain, and eventually, with luck and skill, whole-brain. For this task, concentration and focus stem from the left brain. Holding on to the present moment, and, noticing change at large, both emanate from the right brain. Bottom line? As your progress, keep tabs on both of these skill sets. They both need to bud, sprout and develop a little during the work—and that is what naturally does happen.

Nonetheless, your major aim for this practice gazes in a different direction: stabilize your ability to be present with, see and feel the bindu (energy ball or, even better, letter) as it jaunts up and down and up and down the central channel. The secondary aim should be to deepen your qi-sensing ability. This will reward you decidedly in the next steps of the sadhana as you inch closer to building a full-fledged body mandala with deities both in and outside of your physical frame. Yow, will the mystery never end?

Not for a while. Perhaps, now’s a good time for you to take a break and chill out? Maybe catch your breath and watch a couple more of those crazy sci-fi flicks about avatars, aliens, apocalypse, rogue AI, level six civilizations, recursive quantum computers, Dyson spheres, time travel, and, of course, romance. Or, how about some even crazier reality movies along with a swarm of your typical documentaries about the end of civilization and life on this planet? You know the usual fare: war, famine, global warming, drought, pollution and general chaos—should you hold or sell your crypto? Decisions, decisions.

5. Plan for practice — hmm, what’s left? Quick, pick a number—any number—between one and ten. What shows up first? Don’t think! Listen. If you got a number the left-brain way (thinking; rational conjecture), try again. Throw your hands—or a napkin or anything safe and reasonable—into the air. When it all settles down … what’s the number? Anyway, anything will do. Whatever you decided, start there as the number of repetitions for this practice. If that seems too fishy, somehow, then start at ten.

This is your goal: ten rounds of full-on attention and qi running up and down your midline. See the tigle, see the central channel, see the letter. Feel them all. Notice variations in the clarity and texture of what you pick up in real time. Don’t comment. Just notice. After finishing, pause for a couple minutes and reflect on what happened—that’s the time to analyze and make sense of it all. Continue with 10 rounds per day most days of the week for six months. Then up the number of rounds to 20-30. You choose. After a year, the count should be 30-50 rounds per day.

6. More advanced practice — the next level revs the engine up to a warm snarl. How? Joining the Daoist folks for a spin with inner breathing—the proper version. All the steps fleshed out above remain the same except for two important details: first, now start up top at chakra 4 (Ren 17) and bring the qi ball down on the inhale; you end up at chakra 2 (Ren 3) and smoothly transition to an exhale as your intent and the qi ball steadily rise back to the starting block. Second, employ RAB throughout this exercise.

Hence, practice inner breathing in two ways: NAB (starting from the bottom up on the inhale), a simpler but still very useful and effective approach; RAB (from the top down on the inhale), a more challenging way to breath but eventually used for most advanced work. That being the case, you might now start to add this technique to your quiver of essentials. If not now, then whenever. Just get to it, sometime. Doing so—whenever—will be super smart and downright slick.

Either work NAB for some months by itself and then transition to RAB, or work both forms from the start. In this second case, start with 10 rounds of NAB and then proceed on to 10 rounds of RAB—all done within a single practice session. ALWAYS do the NAB before the RAB. If you’re most interested in neidan, then just do RAB. On the other hand, if you’re interested in NY’s take on the yogic esplanade, you should unquestionably choose the NAB followed by RAB route.

7. Meditation — If you can—and have the time—sit quietly for ten minutes after all the energy work. You will be amazed at how much easier and smoother the focus goes and the stillness spreads throughout you and your surrounding space. This is a general formula: energy work for 10-20 minutes followed by meditation (concentration or mindfulness) for 10-20 minutes. The idea of playing off qi with the mind runs rife through all more advanced practices. So, now’s a fertile time to begin grafting and painting this one into your toolbox and onto your palette.

quantum thinking — a right-brain paradigm to develop qi skills

This approach not only waxes as very trendy, fresh and fly, it offers you a way out of the social cage that limits your intuitive and psychic abilities. Go for it. Just remember, this thing has a limited bandwidth: it will get you started, but after that, you must jump ship to whole-brain styles if you want to go further than measly spiritual understanding. Pardon? The psychic worlds do make their camps within eyeshot of the earliest foothills of spiritual domains. But they come no closer than that to Spirit and Truth. For, psychic knowledge usually does NOT equate—or even come close—to spiritual wisdom.

Quantum thinking tallies as a metaphorical approach to problem-solving and decision-making that draws parallels from quantum mechanics. The nub, the key nugget, to embrace? Things can exist in multiple states, simultaneously. Physicists would say that states exist until observed or measured and then collapse into some single physical reality.

Yogis and other spiritual aces bound a step further and say that all of reality always schleps around in multiple states. That is, the correct statement is NOT that things can exist in multiple states; the correct version is that ALL things ALWAYS DO bop around in multiple states (and multiple energy bodies, not just one or two as the physicists would have it). This means that endless possibilities exist and attempt to avail themselves for your benefit nonstop. It’s only your own closed, narrow viewpoint and habits that preclude the magic and wonder from dancing with you—and, within you. Put that in your smoke and pipe it.

Though the physics model runs afoul of higher dimensions, its notion of entertaining multiple possibilities and viewpoints for any given situation brings much merit to the table. This way of solving dilemmas supplies especial traction within psychotherapy and counseling for realizing effective change. In general, black-and-white thinking commonly hinders real progress and useful transformation. Allowing for shades of gray often reveals unconsidered options and helps to unfetter cluttered and hampered minds—and, hearts.

Here, you have a smarty-pants snapshot of this topic, courtesy of the AI bot community:

Key Principles of Quantum Thinking

Multiple perspectives — Quantum thinking encourages you to consider different viewpoints, even if they seem contradictory, rather than defaulting to your usual way of perceiving the world. 

Probability and possibility — It embraces the idea that the future is not fixed but a field of possibilities, influenced by our choices and consciousness. 

Holistic and nonlinear thinking — It moves beyond linear, step-by-step thinking and encourages you to see the bigger picture and the interconnectedness of things. 

Embracing uncertainty — Quantum thinking acknowledges that things are often uncertain and that we don't need to have all the answers to make progress. 

Radical intellectual empathy — It involves understanding different perspectives and recognizing the validity of diverse viewpoints, even if you don't personally agree with them. 

Benefits of Quantum Thinking

Increased creativity — By considering multiple possibilities, you open yourself up to innovative solutions and new ways of thinking. 

Enhanced problem-solving — You become better at identifying and navigating complex problems by considering various angles. 

Improved decision-making — By embracing uncertainty and considering multiple perspectives, you can make more informed and effective decisions. 

Greater empathy and understanding — You become more aware of different perspectives and can better understand the motivations and actions of others. 

Increased adaptability — You become more flexible and adaptable to change, as you are less attached to fixed ideas and plans. 

That works. Must be something to the avalanche of hype and washed-out, right-brain philosophy, after all. Bet? Bet. Yas. So, next time the gremlins and frustration patrol descend on your doorstep, take this quantum hoopla to task. Find out if it’s more than hot air. How would you know? Simple. Can you pause for a moment and feel into its ethos—an attitude and connection to something bigger, more nourishing and more stable than your immediate concern? And, if so, can you simultaneously, tap dance—do what needs doing? That is, can you handle day-to-day flack and keep a part—even a tiny part—of your heart grounded … anyway.

As a reminder, that you no doubt, already completely imbibe: time and practice are the needed ingredients to make this quantum dish, a tasty and hearty treat. If you keep coming back to the right attitude and to open-mindedness, over the days and weeks and years, you will succeed and grow to become an elder of the community—at least, in wisdom and insight. Age is irrelevant. Care and sensibility and integrity are what tune into the cosmic grid and bring Light into this world. You can do this. If not you, then whom? If not now, then when?

Feels right. Time to move on? You got that right, bro (sis). Chakras, next. Have a gander at the Sanskrit vowels below. They hole up at specific petals (leaves that surround the center) of specific chakras—each vowel has its very own corner where it can feel snug as a bug in a rug. Cool. Peace and harmony, how refreshing.

The vowels, and other letters, for the petals will be covered on the level five sadhana page. They make a cameo appearance here for their blessing as they are lorded over by Chandra, the moon, and quintessential feminine energy of righteousness, faithfulness and motherly love. Nothing to sneeze at, even when most pressed and most desperate.

In JSM (Jyotish Star Map), a model which fuels the vision and direction of Neidan Yoga, the ultimate power of this universe—although a very dark place, in general—resides with the Divine Feminine and what’s known as jala, the water element. Sadhanas of every persuasion, across time, space and culture, ultimately seek such balance, decency and freedom.

Although you wouldn’t know it, down here on planet earth, amid all the garbage dumps and nuclear waste and desecration—yet, a form of monumental, immanent, harmony quietly attends the party with the rest of us: such Divine Water always has and always will. The great spiritual masters, with a single voice, attest to this. JSM spells it out, even for dummies. And the best witness? Your very own heart—for, in its best moments, your lifeline to love, concurs with the great and wise and says so, too.

Romance and starry-eyed hope, aside, this hidden, veritable supernova of sanity and love cannot wholly remain submerged in this world’s endless filth and machinations. Every once in a while—when the evil overlords are napping, or, having too much of a party and good time—a sliver of the Light does shine through.

This is the value you find, and the support you unveil, as you progress with your spiritual efforts. Day by day, more and more, the fiction of a benevolent God transforms from a pale, untenable sales pitch to a living vibrance in all parts of your being—body, heart, mind and spirit. You become a great tree and can offer shelter to those further behind on the path. That’s your work and your good fortune.

9.3 Chakras along the midline — energy work and visualization — first steps

In the Hindu system, the center of each chakra also has a letter but not a vowel—rather, the centers contain what are known as semi-vowels and sibilants. These are briefly introduced here and fully explored in the following sadhana level. As you know, chakras knot the main superhighway to heaven, that is, the central channel. Their exact number varies by tradition.

For instance, Tibetan paths find most interest in five, which, using the Hindu notation for seven main in-the-body chakras, reside at chakras 1, 3, 4 and 5; but also, the midline itself, which relates to what is known as pervasive breath (lung, wind, prana). Yet, their more advanced techniques (such as tummo) all anchor on two others: chakra 7 and chakra 2.5 (same level as the Lower Jiao in Daoism and CM, but usually placed further posterior, at about an inch in front of the spine). And, at times, they invoke other locations, as well (for example, just below chakra 4).

At a finer level, every single object—regardless of size or dimension—can be taken as a chakra. This is certainly the viewpoint in acupuncture and especially its more esoteric applications, such as in Daoist medicine. Nonetheless, all traditions acknowledge that the count of how many, where, what and why, all depend mostly upon the eye of the beholder. In short, context defines content—what’s important for the task at hand.

On track? Building upon the know-how just developed in the preceding subsection, 9.2, here’s what you add:

1. Color — each chakra coruscates and glistens with color. What color, where, depends upon whom you ask. For Neidan Yoga, the chakras—with their color, location and other attributes—get spelled out below in section 9.4. For inner breathing, the recipe culls in numbers 4 through 9 on the list. This gives six chakras. You can work up to that. Here, we use the terminology in section 9.4 so please refer to that—the names are mostly from the Hindu model but with some additions; where possible, we use the Hindu chakra names, locations and related features.

For inner breathing with NAB, you course along the same path as defined before (starting from chakra 2 up to chakra 4 and then back again), but try to see a sphere (or circle or, even, a blob, to start) for these chakras: 2 (orange), 2.5 (light orange), 2.8 (dark yellow), 3 (yellow), 3.5 (light yellow) and 4 (green). The same chakras get the call for inner breathing with RAB (starting from chakra 4 down to chakra 2 and then back again). Everything progresses as defined before in 9.2.

2. More advanced work — just as earlier, once you have a handle on the basics—or at least, a start—you can either swap over to the advanced version or practice some of both. Here, the basic approach aims for clarity in seeing a colored sphere at the correct location as the tigle travels back and forth along its way. The subsequent level seeks to place a clear Sanskrit letter in the center of each sphere. The letter should be of a similar color (if possible) but contrast in brightness so it stands out from the sphere. For instance, if the sphere shines a light orange, then make the related symbol a dark orange. And, vice-versa: for example, when the sphere is dark yellow, make the letter light yellow or white.

What are the letters? Again, refer to the data in section 9.4. All the traditional Hindu letters are used: chakras 2 (vam), 3 (ram) and 4 (yam)—refer to the above table of semi-vowels for the Sanskrit forms of these sounds. (They show the letters but without their trailing “m.” That will be explained and covered in the next sadhana level.) But the extra chakras use the sounds as listed—these become words, and not just single letters, so extra time will be required to develop their images. To start with these, just imagine a short vertical flame—of contrasting color—from the center of the related chakra. Sanskrit words for these chakras will be introduced in the next sadhana level.

To capture the pith: same number of repetitions and styles of breathing as before; simply add in a sphere at each location; see anything; then gradually develop colors at the spheres. Next, add in a short vertical flame for ALL the spheres. Make sure it’s a contrasting color. Once you have stabilized this, begin to transform the flames at the traditional chakra locations into their related, usual Sanskrit letters.

If you’re adept with visualization, you get extra credit for studying the Hindu chakras 2, 3 and 4 and learning to see the correct number of petals in their appropriate locations. If you want more, add in the symbols that go on these petals. This stands as advanced imaging and not everyone will get to this level. But, if you can do so, by all means, go for it—don’t be bored; there’s a world of improvement waiting—even, for you.

For everyone: take a moderate pace with this work, regardless of your skills, or lack thereof. Remember, your aim should land you in the world that connects both vision with touch—you should see clearly but also feel clearly. That’s the only certain way to pass beyond the barbed wire that separates mortals from the foothills of the more bountiful and beautiful supernal lands most readily accessed via genuine, traditional yogic practices.

Anything else—lesser psychic styles, as an instance—will transport you to numinous worlds but these places will not be on the hotwire to getting out of this inexorably drunken world-system. If you have an extra handful of—or, a couple hundred—lifetimes to spare, and are in no rush to see the Light, then by all means, you can enjoy the detours offered by most “spiritual” paths. It’s not a crime. In fact, it’s so common, it’s taken as the norm. But check those numbers and panoramas, again. Then, have at it, while there’s still a world left, to have at, in.

9.4 Map for Chakras inside the Physical Body

Here’s the map for chakras inside the physical body (chakra, acupoint, deity, deity bija, tattva, tattva bija, tanmatra, color, distance behind midline):

1. Sahasrara (chakra 7, just below Du 20) — Surya — Hraum — Higher mind — Hreem — purple — on ML
2. Ajna (chakra 6, 6 cun posterior to Yintang) — Shiva or Guru — Hoom or Om — Mind — Om — yellow — on ML
3. Vishuddha (chakra 5, medial to LI 18) — Dung (u as in put) — Chandi (Durga) — Akasha — Ham (sounds like hum) — sound — light blue — 0.5 cun
4. Anahata (chakra 4, posterior to Ren 17) — Kali — Kreem — Vayu — Yam (sounds like yum) — touch — green — 1 cun
5. Exalted Manipura (chakra 3.5, posterior to Ren 12) — Narasimha — Kshraum — Agni — Ram — vision — light yellow — 1 cun
6. Manipura (chakra 3, posterior to Ren 8) — Hanuman — Raam (aa as in father) — Agni — Ram (sounds like rum) — vision — yellow — 2 cun
7. Debilitated Manipura (chakra 2.8, posterior to Ren 6) — Bagala Devi — Blum (u as in put) — Agni — Ram — vision — dark yellow — 1.5 cun
8. Lower Jiao (chakra 2.5, posterior to Ren 4) — Saraswati — Aim (sounds like I’m) — Agni + Jala — Ram + Vam — qi/earth core — light orange — 1 cun
9. Svadhisthana (chakra 2, posterior to Ren 3) — Lakshmi — Shreem — Jala — Vam — taste — orange — 0.5 cun
10. Muladhara (chakra 1, just superior to Ren 1) — Ganesha — Gam (sounds like gum) — Prithvi — Lam — smell — red — on ML

And this wraps up the sassy midline show, for now. If you finesse a way to practice consistently for 30 - 60 minutes a day, be grateful. Completely so, even though it may not seem so much at the moment. The clouds will part later on when more Jyotish finds its way onto the table. For now, simply get that there’s a lot more at play and at work than meets the eye—or any other sense.

Just as in quotidian measures, we all enjoy sunny and clear and pleasant days; the flip side of the coin hits now and again, too. Life operates that way on a grander scale—periods of sweet, breezy weather and stretches of rough, churning waters. These archetypal patterns generally vary from seven to seventeen years in duration, depending upon individual factors.

What’s certain, for everyone: these archetypal teachers come and go, like clockwork. To believe, it will always be sunny—or, dreary—reeks of folly and does not happen. Spiritual work builds up one’s inner reserves so that, eventually, the outer rock and roll doesn’t tumble your boat around all that much, anymore. At such a juncture, you’re living proof of the path and all that the wise and good aspire toward.

Keep investing into your spiritual community and personal practice. Live your life—sure—but keep an eye out for something much, much bigger than a drama of forty or sixty or eighty years. How long has the world been around? 4.5 billion years, give or take—but, who’s counting? Even if you get cyborg clothing or transfer your consciousness into a quantum AI computer, will you never learn?

What’s the world done for 4.5 billion years? Honestly, completely honestly: mercilessly killed off each and every being who’s ever showed up—and often, brutally massacred vast numbers at once—why waste time? How has your cool trick of living forever changed this or the even nastier universe that contains this world? Changing the outer—like your body, a lower energy body—will never stand up to the evil inherent in this universe for it lives at a much deeper, inner energy body.

Even AI and quantum hacks will fail in the pale light when they attempt to rise above the higher dimensions. This universe is jury-rigged so that you can’t access higher levels unless you play the spiritual game according to the spiritual rules. At advanced levels, things change but you will never get there unless you get some traction first with the spiritual rules and lower energy bodies. Ask your buddy AI bot about that, huh? What ballast and support do you get? What practical and grounded advice plops into your lap? Notice anything about where value really lies? Happy trails … anyway.

10.1 Breath Retentions — Breathwork: develop the skill slowly

Holding your breath seems like a simple proposition, no? Remember hanging out under water—maybe in the pool or lake or sea—and holding your breath until you were about to explode? Just as an experiment, of course. But it was interesting. Okay. What do you think would happen if you tried that a second time immediately afterwards? And then a third time and a fourth? At some point as the repetitions continued on and on, you really would explode—at least, metaphorically.

This hints at an answer for the opening question: context makes a difference. A single breath hold may be an innocent affair but pushing your physiology to—and past—its limits sits as an entirely different animal. Studies show that breathing patterns, and even physical characteristics such as lung size, can be altered over time. Great news, indeed. For without a malleable physiology, we would all be pretty much sunk before even getting to start out on the spiritual pursuit. How come? Growing past one’s own karma requires the greatest makeover act of all time: complete transformation and remodeling of all the parts—body, heart, mind and spirit.

Without breath retentions, this practically insurmountable task would truly be a shot in the dark. But with breath holds, there’s hope. The magic lies in how you go about the practice. Now, just rolling the golden formula for such success up into a few pithy words, “Hey! Take a chill pill. Calm your jets,” would hardly do justice to the gravity of what’s at stake and what needs to be done.

Clipping along at a moderate pace can serve as an antidote to many of society’s ills and this stratagem gets advocated by countless cultures across the globe. For instance, Italians chime in “piano, piano.” Greeks would say “siga, siga.” Arabic countries go with “shwaya, shwaya.” Not to be outdone, Nepali folks offer “kule, kule.” Divergent sounds, they all share the same sentiment and wisely opine, “Whoa there, partner. Slow down a notch or two, okay? Why not take it a little easier? Come on back down to earth and join us! You’ll do better this way.”

In short, burning yourself out by endlessly hustling through every event and experience clearly approximates shooting yourself in the foot for no good reason. Breathing this way—or approaching breathwork this way—goes a step further and guarantees you a quick exit from health and happiness. And, if you continue on with such disregard and abandon, you will inexorably earn a quick demise altogether.

So, let the buyer beware: endless warnings span every esoteric path across all time—each offers the same advice: be respectful of your lungs and breathing; progress slowly and steadily; ensure you monitor your body, heart and mind for any signs of undue stress or exertion; if needed, just STOP for awhile and pick up the technique again later; regularly consult and check in with an expert on breathwork; follow the guidelines of your spiritual tradition or path; read the relevant literature.

For all this hoopla and plug about getting it right, the payoff better be good. Right? Well, you’re onto the magical road to Oz. And the primal purse you receive warrants all the foregoing promotion. You just need to stay alive long enough to appreciate the benefits: follow the rules and you will enjoy a remarkable recompense of health, balance, clarity and traction—the awesome capacity to navigate this out-of-control world successfully. What can compare to taking it all in your stride, following your bliss, and, pulling the whole deal off with grit, grace and good humor? The balls in your court. Go for it.

10.2 Breath Retentions — Advanced yoga: develop the skill slowly

Even so, it’s poles apart for those on the yogic path: Here, the eventual ambit of your numinous sled ride drops you into near total silence—no breath, at all. Not possible by ordinary conventions, nothing short of this phenomenon will do if you honestly wish to hobnob with the Divine. For advanced yogis, the world over, this experience just marks a step along the path—for them, it’s no big deal.

So, whether or not you want to go that far and whether or not you believe that this is possible in the first place, just know that both scientists and mystics advise the same strategy when it comes to breathwork and holding your breath. They all advocate that you learn the skills and stretch your limits—how long you can hold the breath—slowly. Why?

The lungs and respiratory system are unexpectedly delicate and amazingly fine-tuned to ensure that oxygen gets in and carbon dioxide gets out in just the right amounts. Your tinkering with breath holds will instigate changes in these management systems, for sure. And, contrary to popular consent, the tooth fairy does NOT exist—at least, she doesn’t exist when it comes to playing with your own physiology.

Biohacking a bit here and there is one thing. But if you get it wrong with respiration, your body will bite back hard—the results you don’t wanna know about but can research, if you fancy—and no wispy, dreamy fairy will save the day for you. Caveat emptor. (Hey, here’s that snippet again: let the buyer beware. Must be trying to make a point. Yeah? Yeah.)

Now that you’ve heard the sales pitch for both vanilla breathwork and high-octane yogic breathing, let’s get down to brass tacks. Being respectful of nature serves as an essential backdrop to pranayama and breathwork but there’s more to it. Advanced breath holding entails experimentation. Trial and error hang out at every turn of the road. You will retrain your sights and strategy many times. And, why? The delicate physiology changes as you do so you must constantly adjust your ratios (inhale, exhale, retentions).

Karma also sneaks into the act for the more advanced yogic techniques such as zhine, deep midline energy work and, yes, long breath retentions. Because of this, some people will come clean and have a sparkling time despite all the potential pitfalls. On the other end of the see-saw, some folks will fail over and over again—they won’t progress much, if at all—even when scrupulously following the teacher’s instructions. It’s like that. Just so you know.

10.3 breath holding — Applications and Physiology

You have lots of options to choose from: hold on the inhale, hold on the exhale, take partial holds, take full holds, vary amount taken in, vary the length of the inhale and exhale, vary how often to hold (every breath cycle, every other cycle, etc.). And, for fun, you can mix and match the lot of these to craft your own style. Most variations end up with spiffy names in some foreign tongue that sounds cool. You can explore all the major streams and details via the References page which identifies the crème de la crème.

Here, we streamline the usual sequences given traditionally and spice them up with pertinent knowledge gleaned from modern science and breathwork. To begin, start back at the beginning:

Turtle breathing — earlier, in the preceding level, you learned that to lengthen the time of each round, one needs to reset the CO2 levels considered normal by the body’s physiology. The approach advocated then was to lengthen the duration gradually but keep the ratio relatively constant at an optimal level for you (the ratio of inhale to exhale is equal and the length of each part varies but usually is around 5:5 or 6:6). Thus, the goal is to increase the duration, say, to 7:7 or whatever works for you.

Now, you can continue this process indefinitely and, in fact, this is precisely what many Daoists follow through on. Breath holds do find mention in the Daoist canon but turtle breathing owns the limelight. In terms of breathwork, turtle breathing (long, slow, even, light) promenades as the major Daoist trademark.

Second place honors go to RAB, reverse abdominal breathing. But RAB relates mostly to energy work (packing qi into an organ, area of the body, chakra or somewhere else around the body). In contrast, breathing stands as the sine qua non of turtle breathing. And, the regulation of overall breathing towers as turtle breathing’s ultimate and essential goal.

No other technique gets as much attention or explication. Why might this be? Here you have a deep topic—and, it gets deeply explored, aptly so, in the following sadhana levels after more of the foundational theories behind energy medicine, physics and yoga have been plumbed.

comparison of hindu, tibetan and daoist yogas — main breath technique and strategy

But a short, provocative answer goes like this: Hindu culture is predominantly left-brained (logic, cut to the chase, sense of self) which ricochets down the ladder so that Hindu yogis mostly follow suit. Therefore, their explanations about reality and yogic experiences along the trail will be tinged with left-brain metaphors.

Cool. So? Likewise, the Buddhist conventions congregate about the right brain (feeling, perception, relationship, sense of community) so their folklore and understandings all get shaded in that direction. Great, great. And? Uh, huh. What about the Daoists? They couldn’t care less about either of these approaches. Daoists are intrinsically Chinese and consequently have a Chinese perspective on life, all life—whether it’s doing the laundry or climbing to the high heavens.

So. what are Chinese folks like? To whit, complicated. You can tell this from their history. One telling example stems from classical Chinese medicine. Under scrutiny, it reveals itself as a kludge, a hodgepodge of techniques, theories and practicalities. And yet, the whole house of cards still manages to function somehow—and function effectively, at that. That is to say, there never was a revelation—a genius that unveiled the truth which snowballed into greater and greater insights through the ages. In contrast, both Buddhism and Hinduism (and most major religions, as a matter of course) were revelations from up on high: the goddesses and gods (aka interstellar folks) deigned to share some breadcrumbs with the dumb human apes and hey, a winning spin on the slots! Great religions to the kazoo—more than you can count.

Chinese naturally operate as a collective and have stronger social sensibilities than most western breeds. In this regard, they lean toward the right brain while westerners are clearly a left-brain throng. Daoism provides another example: with honest and thorough study of its history and practices you find that it started as a farrago of shamanic wisdom stirred into the usual communal concerns such as survival, power and fitting in. Later, it inherited a “God” that shone the light on one and all but Daoism wasn’t much of anything until the influx of Buddhism in the early centuries CE. After that, Daoism gained a foothold and genuine claim on being a religion—for it had borrowed most of the winning Buddhist formula, everything from ethics, philosophy, scriptures, precepts and monastic vows to rituals and otherworldly concerns and practices.

In a nutshell, Daoism eludes easy definition as it readily embraces large portions of Buddhism, Confucianism (ethics and fitting in), Chinese cultural concerns (community focus, popular religion) and the telltale Chinese penchant for the occult (qigong, spirits) and shamanic pursuits. Does this make it right-brain? Somewhat. Here’s how to tell: what’s the last word in Daoism about the nature of reality? Is it a happy place—at least, in the end—or not?

Still thinking? Let’s check the competition: Hindu yogis advocate a unifying faculty that underlies and manages the whole ball of wax, the whole show of life. They even give it a name, Brahman. They have no problem talking to or about it. So, you have something you can talk about or point you finger at (if even, only noncommittally upwards). This finds rest and support from the left brain (the world of objects; “what” is out there; something you can label; sense of self; sequential processes such as classical computers and the ordinary experience of time). Left-brain is neither good nor bad—it’s just another process you find in this world.

The Buddhist clans are a bit trickier but still understandable if you follow this logic. What do they believe in? Nirvana, a place of rest and bliss that is beyond definition. What’s that mean? It means that Buddhist thinking and philosophy completely wades in the marshes of the right brain (no logic so no words to label things; thus, there really is no self since you can’t talk about it; “where” something is; sense of collective or greater whole; emotions; nonlinear dynamics such as neural nets). Any Buddhist will be happy to tell you that “It’s all a dream.”

Accordingly, speaking with a Buddhist—naturally drenched in a world where emptiness (no self) reigns supreme—can be infuriating for an ordinary westerner or anyone who operates from the ordinary social conventions of I, you, they (labels they are, but also a claim that there is a self since most everyone else says so). What do the Tibetan Buddhists (the most yoga-like of the Buddhists) say about ultimate reality? They call it the Dharmakaya and again lapse into silence. They refuse to label it but just describe some attendant qualities: clarity (the capacity to comprehend and act appropriately) and emptiness (there’s that right-brain word again).

Which results in? A right-brain orientation to everything including the explanation of ultimate nature. The Buddhists take an absolutist vantage that only the ultimate exists which is fine since the Hindu yogis say the same. But Buddhists extract blood from this and say further that anything less than the ultimate is empty (has no self). This is pure right-brain thinking and negates the left-brain viewpoint. What happened to moderation, diplomacy and reconciliation?

Since the right brain IS a little more closely aligned to the fundamental structure of this universe (nonlinear, like a quantum neural network), you usually find the Buddhists winning most debates with the dummies who hold onto the left brain and its more superficial way of understanding. However, both camps are just plainly wrong. They are both partially correct. Right-brain thinking is neither good nor bad—it’s just another process you find in this world.

There’s a whole-brain dynamic (tummo, kundalini, immortal embryo of neidan) that supersedes both these worldviews. Which brings the wheel back to the Daoists. How do they conceive the ultimate? They give it a name, the Dao, and fondly refer to it although still with a deep respect. However, their final verdict falls towards the Dao being an inevitably good expression of all the virtues and experiences that humans hold dear. Simple math: philosophically they say it is beyond words but when the crunch comes, they affirm it as something—you have “what,” a thing, rather than emptiness, a process beyond things. Hence, Daoists belong to both camps: left-brain for their heart connection to a relatable Dao and right-brain for their quintessentially social form of consciousness (in neural terms: the mammalian social circuits are stronger than the prefrontal circuits).

This is all well and good … maybe. But what does it say about practice? Mucho, amigo (amiga). Daoists are more like Gen Z, fluid and willing to take what works and not bother much with ideologies. So, their spiritual techniques follow suit: qigong applied along the midline (right-brain) but also breathwork and cultivation of health as foundations (all left-brain). Buddhists mostly stick with the midline and use lung (qi, prana, energy) but only controlled at a mental level. This is entirely right-brain. They want to leave the left-brain and all its artefacts behind as soon as possible.

Hindu yogis go for the gusto and push the limits of breathwork and then ignite midline energies using this resource. Entirely, left-brain orientation here—they power their way to heaven and mostly eschew right-brain techniques and processes simply because their left-brain skills suffice. Everyone pleasantly plumps down in their own camp. Each approach works, to some measure.

What you want to do is employ the best bits of all their techniques: use the right widget at the right time for the right job. When well done, you’re rocking. Here’s a summary of each tradition with its main breath practice, main ideology and approach to the work, main energetic expression in terms of JSM:

1. Hindu yoga — Alternate nostril breathing with retentions — Left-brain ideology and practices — in JSM: phase 1 = midline (form realms)

2. Tibetan Buddhism — Breath retentions (both nostrils) — Right-brain ideology and practices — in JSM: phase 2 = space (formless realms)

3. Daoist yoga — Turtle breathing — both Left-brain and Right-brain ideologies (chosen based upon current needs and goals) and practices — in JSM: phase 3 = near space (a mix of desire, form and formless realms); their choices fluctuate depending upon context; no fixed, entrenched positions other than a commitment to be personally happy (left-brain) but also accord with the community (right-brain).

esoteric origins of the three yogic traditions

Chinese—especially in the modern era but also throughout history—resemble Gen Z in many ways: fluid, disenfranchised, hopeful, deeply conflicted. Furthermore, Chinese culture reflects an occult, shamanic origin so the race/tribe owns access to the etheric realms at the price of operating under heavy pressure from a blend of reptilian and mammalian drives. In JSM they floated down from r5-8.

Hindus dropped in from svaha loka (heaven) which perches higher at r9 (dream yoga). Tibetans mostly hail from r11 (part of sleep yoga) but have claim to a swatch of r12 (maha loka). These mystical origins bias how these cultures operate down here on earth. Hindus are like MKS Guru in Jyotish (god-aware but disempowered to act). Tibetans are, well, Tibetans: Shani-dev through and through = powerful but fixed and rigid to the extreme—and in the end, toxic, unless you’re very careful and nimble.

Notation: The notation rx—where x is some number, for instance, r4—refers to a specific sign in the natural zodiac. Continuing the example: r4 represents Karka (the constellation, Cancer); for the natural zodiac it is not only the fourth sign from the start but also occupies the fourth house from the start.

Now that you understand what all the r’s are about, here’s the JSM mapping of the lower dimensions (planes, lokas) to the the twelve rashis of the natural zodiac. It seems arcane at first glance but embodies incredibly rich insights and practical knowledge. These ideas will find much application in the following sadhana levels: earth realms (r1-4; loka 1), etheric realms (r5-8; loka 2) and spiritual realms (r9-12; loka 3). This covers up to the early parts of loka 4 (r12). There are higher lokas after this (to be unraveled and implemented productively in later levels).

Okay, quite the detour. Granted. Still, now you can follow the plot with more insight. Ready? Back to turtle breathing: it’s an option, and a good one. But you’ve got three good options to choose from. They all work—at times. Which one is right for you? Neidan Yoga hightails a robust beeline for the optimal choice, IF you’re shooting for the stars. Yet, most people aren’t—even if they profess otherwise. How about you?

We recommend that you choose the breath style and yogic tradition which most suits your character and tastes. Likely, this will be best. To know for certain, you would have to factor such discernment in with an analysis of your karma—preferably through a Jyotish reading, and also, advise from an advanced seeker (shaman, yogi, mystic).

Neidan yoga — main breath technique and strategy

Here’s the NY plan: trek the Daoist trail as far as possible—or until the steam runs out due to karma. At the least, make some serious headway with turtle breathing before jumping ship. Where to jump? Ah, well, kinda complicated but here you go: for breathwork, head toward ANB and the Hindu scheme for retentions; for midline work, continue with neidan until the lower jiao switches on; then pick it up with the Tibetan approach of tummo, tsa lung and trul khor.

Next, once you experience the four empties (advanced stage of tummo, when the tigles start to melt), bounce on over to kundalini. Why so? It’s deeper: kundalini (chakra 1) is more powerful than tummo (chakra 2.5 but back a ways: just in front of spine) which in turn is more powerful than neidan (chakra 2.5 but just a little posterior of midline). If any part of this journey flames on, then just go with it, but if not, then proceed to the next step.

In NY, there’s yet one more step: after kundalini heats up somewhat then move on to an out-of-body chakra related to the earth itself. This, by all reckonings, should be the most potent toroidal flow easily available to an earthling. The ideal scenario ropes in all four forms of midline activation (Daoist, Tibetan, Hindu, NY).

Ta da: a conceptual—and reasonable—framework. Just remember, NY walks hand in hand with energy medicine. The two terms are synonymous. Hence, the basic principle and technique of feedback—how’re we doing?—escorts one for the entire waltz up to and through the clouds. JSM validates each decision and tracks each part of therapy. On track? Off track? Adjust? Stay the course? Yell for help? Beg for help? Take a break and regroup? In any event: rejoice for what Light there is, and, share the wealth with all.

modern western breathwork — oxygen advantage — main technique and strategy

Is that it? Is that all to say about retentions? Just do turtle breathing until the cows come home? No way. Seriously?

Hmm … okay … yeah, there’s more. But, by all means, make turtle breathing the core of your early breathwork routine. Sometimes, shifting the CO2 setpoint requires stronger measures. This is when retentions get the call earlier in the story than usual. As an example, if you’ve been following the prescribed sequence and have worked on increasing the duration of a resonant breath pattern (say, going from 6:6 to 7:7, or something similar) and you’re still not getting much of anywhere after a couple months, then call in the reserves: start including retentions as a study aid.

How to do it? As usual, a smorgasbord of delights awaits you. We recommend you check out the Oxygen Advantage (OA) program (and teacher’s training) if you really want a firm foundation for breathwork—for, you will face other choice-points along the way and it helps to have some fundamental knowledge and experience in your larder that will help you make solid and effective decisions. You can refer to the References section or just search the web for terms such as breathwork and Oxygen Advantage. There are other programs but OA ranks near the top.

OA employs a handful of retention strategies early on in its trainings and as advice for the general public: you can breathe slower, breathe lighter, incorporate many short breath retentions throughout the day (especially, after the exhalation), breathe only (or mostly) through your nose during exercise, and add in progressively longer breath holds to a regular training program.

What’s the Neidan Yoga take on this? You can use any and all of the recommended OA techniques as supplements but the mainstay for spiritual growth will ride the waves of Jam Lung and Vase Breathing. Both techniques segue nicely into advanced retentions in later stages so that is why they show up now. Details about both and how to practice them are given below. Green light, at last!

10.4 JAM LUNG

Jam lung (the “u” sounds like the “u” in “put”) means gentle breath in Tibetan. This could be applied anywhere in the body. The Bon and Tibetan Buddhists categorize breath retentions into three increasingly powerful forms: gentle, moderate and fierce. Jam lung represents the most peaceful level—that is to say, gentle retentions. For instance, the Bon technique of Tsa Lung (literally, channels winds) applies jam lung sequentially to chakras and even the midline channel itself.

Neidan Yoga applies all three levels of retentions much in the same way the traditional systems do: namely, progress from gentle to moderate to fierce. Here, “Jam Lung” (capitalized) indicates a specific technique that engages breath retention at the root chakra (muladhara chakra) with a mild contraction of the pelvic floor muscles (much like a Kegel exercise). In contrast, “jam lung” (without capitalization) simply notates gentle breath retention—without any specific application in mind.

neidan yoga — jam lung at the muladhara chakra

In practical terms, Jam Lung really means “let’s get this party started.” Though an exemplary tool, you only find yourself standing on first base and a far cry from home plate. Still, every journey has a beginning. Time to peer under the hood. Here’s the specific application used in NY:

1. Jam Lung — breath retention at the root chakra (muladhara chakra) with mild contraction of the pelvic floor muscles (much like a Kegel exercise); use 20-30% of maximum power.

2. Visualize and imagine the lung (qi, prana) flowing down the side channels (just either side of the central channel) to the root chakra on the inhale and then back up all the way to the nostrils and out about two hands distance on the exhale. The cycle repeats from there. If you need further details, refer to the earlier section on nine breathings which explained the full procedure.

3. Breath retention — occurs after the inhalation; focus on the root chakra and visualize it according to whatever tradition you know; if you have no clue about this then you can use the following suggestions but should read some books and check around the web to get an idea of what’s possible and what appeals.

Neidan Yoga mostly incorporates symbols and visualizations from the Hindu yogic path. The root chakra is red with four petals. Each petal sports a letter as shown in the adjacent diagram. The circle is red but inside is a yellow square. Inside that is the Sanskrit letter, lam—red in color.

At a beginning stage, just imagine the chakra as a horizontal colored circle (you are looking down at it) and see a small red vertical flame rising from the center. The flame is always the same color as the chakra. If that’s too much, then start with a small glowing vertical sliver—like a short brush stroke.

Everybody has a different capacity for this so find a suitable level of challenge: not too hard but not too easy either. If you can’t see anything, that’s a start—just go with it and imagine that you can see something; with time, you will.

The following guidelines will apply for all further work with chakras and other objects (organs, channels, joints): To start with each chakra, just see the color as a horizontal circle or anything that approximates it—like in this image; along with the color and general outline, visualize the main Sanskrit letter in the middle—here, it is lam.

After that, add a small, short but distinct, vertical flame rising from the center. The flame is an inch or so in height and the same color as overall chakra—here, red. Once you have those basics cozily settled in and clipping along smoothly, you can start to flesh out your handiwork. How? Progressively incorporate more and more details such as the petals, letters, ornamentation, shading, depth, dimension and connections. Take your time! Step by step, and you win.

Refer to as many images as possible and either find or develop your own version. The very next steps for the root chakra would be to see a yellow box in the middle and the letters on the petals. In general, making the letters a contrasting shade of the basic color works alright. Thus, for this chakra you would use dark red for the symbols. Experiment! Neidan Yoga combines the details from the earlier image (which showed the petal letters) with the basic color scheme here. Sweet. Back to work.

4. On the very last exhale, the lung goes up the central channel and shoots out the crown of the head (a distance of 6 or so feet [2 meters] is useful). Imagine the energy dissolving into space and rest in stillness for a few minutes. Bonpos would put it as, “Rest in the natural state.” After so much activity and effort you find an uncontrived pause in the action—a portal to deeper consciousness. This applies in general: after any vigorous or strong work, chill out for a little while but keep present and comfortably alert. If you can, the dividends are high. In particular, with this culmination of strong energy movement and Jam Lung breathwork, you have a first approximation to what Dzogchen is all about.

5. The goal is to achieve long breath retentions and work up to 108 rounds at one sitting. This can take 1-2 hours. More advanced practitioners can take up to 4 hours to complete all the rounds due to their long breath holds. This style of jam lung is often used as a preliminary for trul khor practices (yoga postures with movements while holding the breath).

In Neidan Yoga, Jam Lung has a twofold purpose: first, the long-term goal aims to begin activation of the root chakra in preparation for eventually sparking kundalini into its full form and glory. Shorter-term, the partial awakening of the muladhara chakra evinces a fantastic knock-on effect: the partial awakening of the ajna chakra (sixth chakra), located inside the skull about six cun (thumb widths) directly back from midway between the eyebrows. The relation between these two chakras was discussed earlier in the section about cranial osteopathy for the skull and brain.

Breath retentions at the other main chakras also figure prominently in developing and activating the midline. The NY scheme integrates breath holds with concentration at a chakra and also key points around the body (the imagined yoga class described at the start of this page and on the sadhana level 2 page). Detailed procedures for other chakras will be covered in later sadhana levels.

10.5 Vase Breathing

Thought Jam Lung was a mouthful? This one will really get you going—a true pinnacle for the aspiring rock climber in you. Still, it’s not yet off the deep end—but, within sight … you can just spot the precarious edge way off there in the hazy distance.

What’s vase breathing? More of the same. Hello? Translation, please! Same authors, same plot, same innocuous guise. The term comes courtesy of the Tibetan (and Bon) crowd of yogis and clerics. They classify retentions into three stages: gentle, moderate and fierce. Jam Lung was the gentle one and now, Vase breathing builds on it to sculpt the moderate retention. How’s this work?

By pushing down on the diaphragm and pulling up on the pelvic floor, you pressurize the abdominal cavity from above and below. The net effect? Your abdomen (especially the front side) puffs out a little. This is normal and should be allowed. The abdomen looks somewhat like a pleasant vase with rounded curves. It may look good but here you finally encounter the classics—a strong pose that finds gainful work as the moderate stage in a series of progressively more intense breath holds.

The quick snapshot: only pull up on the pelvic floor and use a mild amount of force (about 20-30% of maximum); this gives you Jam Lung. Take this same technique but increase the force to moderate levels (about 40-60% of maximum) and, at the same time, apply contraction to push the diaphragm down with an equal level of moderate force: this nets you Vase breathing.

The path of the lung, the number of repetitions and length of breath hold all match those prescribed for Jam Lung. The focus is different, though. Here, you don’t bother with a chakra per se. Rather you just visualize a dark red flame—a thin sliver—at a specific location. This constitutes a preliminary practice to activate tummo—which is a hot, fierce flow of energy like kundalini.

However, unlike kundalini, which starts its ascent from the root chakra, tummo starts its journey at a different location altogether. The tummo launching pad can be found three inches below the navel and way back inside, almost to the spine. Hey, how ‘bout some precise coordinates? The Tibetan Buddhists place it one inch in front of the spine. That’s where you should focus on the red flame for Vase breathing. Further activation of tummo gets unpacked, dissected and detailed in later sadhana levels. Remember the NY plan: neidan, first; tummo, next; kundalini, after that; earth chakra, after that. March on. March on. Why not? A lot better choice than stumble off, stumble off. Yea?

11.1 Review of Shamatha — Basic STRUCTURE — What, where, integration

A brief refresher: three sturdy streams confront you—and generally do a great job of confounding you … and everybody else on this planet. Who are these husky, strapping rascals and what’s their aim? Why, they are you. Consequently, best learn how to check inside (your heart space and vicinity) to figure out their motives. This is always the first step on any genuine spiritual path. For instance, in Hindu yoga you have yama (ethics) and niyama (moral disciplines); the Tibetan yogis have common and uncommon preliminary practices which seek similar ends; the Daoists too prescribe a boatload of do’s and don’ts.

Traditionally, the attendant fee sums to many years (4-10 is typical) of diligent self-growth. Even modern approaches—though more streamlined and effective than yesteryear’s endeavors—still demand relentless practice for sustained periods (2-5 years is typical). These days, the tools mostly relate to emotional integrity. Therefore, practices such as service, self-reflection, counseling and neurofeedback often provide a serviceable framework.

Be lucid about it: you must check in and make friends with your heart and all your subconscious patterns (for both good and ill) before you can truly overcome the three scamps who block your way forward in life and on the spiritual road. Any way you cut it, this spells work … serious work. Half-baked efforts achieve half-baked results. Would you really want to serve your guests a half-baked cake? Surely, you would be even less thrilled to suffer such a fate for yourself!

Now, it’s not a crime to dabble in the world of spirituality and psychic development. In fact, most people never get past this stage—if they ever even show up on the playing field. So, take your pick: master the early stages of sadhana or doom yourself to get lost amidst endlessly frustrating brambles and thorns as you seek to dive deeper into your unconscious mind and the psychic worlds. Fair enough. And, the three thugs?

Spell their jinx and curse, thus: left-brain, right-brain and whole-brain (midline). So, essentially, everything that makes you you. The repercussions ramify in all directions. But, for now, what’s a good first stab at an effective counter? Right. Here’s where concentration comes in.

Zhine (shamatha, dhyana, concentration) looms tall in all nooks of this universe for it separates advanced meditators from the esoteric minions—the hordes of spiritual wannabes off-target and off-track for yet another lifetime. This means, it’s now or never for you: Jump ship or drown in samsara (illusion).

Zhine traditionally comes in two flavors. Hey, imagine that. Sound like a plot is brewing? You’re right. Pure (“real”) science asserts that left-brain function houses things such as sequence (sense of time), ego (sense of self), “what” (label for objects of experience), judgment and planning. The key here hinges upon “what,” for the first style of concentration, zhine with a sign, means focus upon something tangible (usually a picture or image). The object (the “what”) can be outside or inside a practitioner’s body. Often, outside focus kicks off the journey as it provides an easier task but eventually attention turns inwards for all seekers.

As an example, in Theravada Buddhism (the original style stemming directly from the times of Buddha in India), an adept first concentrates on an object (say, a colored disk) in front of her or him. After sufficient time, an after-image of the object forms in memory. Then, the adept simply calls up this image at a location inside the body. Meditation becomes significantly more powerful and enriching once she or he accomplishes this.

Punch line? Zhine with a sign taps into, and harmonizes, the left brain. And, what do you suppose life without a sign might affect? Oh, brother (sister). Yes. Zhine without a sign resonates with, and tunes, the right brain. If you can’t talk about what, there’s not much left to shoot the breeze about. How’s the right brain make a living? “Where.”

Along these lines, there’s one more item you really should know about, if you don’t already: two brains with two different main tasks; how many primary functions does the visual system have? If you guessed, two, you’re right! What are their functions? Jeepers. Almost, like sci-fi: foveal vision (what; aimed at a spot; fine details; color; object detection; mostly eye cones) and peripheral vision (where, aimed toward sides, laterally; poor details; little color; movement detection; spatial awareness; mostly eye rods).

Can it get an wilder than that? A little, but not much. Hold on, hold on. What’s this all mean? Like, come on back down to crackers and finger food, why don’t you? You know, how ‘bout something bite-size and chewable. Yo! Awright, try this: you’re two birds in one package: what, ego, content, focus on the left; and, where, heart, context, open field (space) on the right.

If that’s the case, how many main styles of meditation are there? Gimme your best shot. All of two, right on, bullseye. Back to the two birds: on the left, Hindu meditations (focus on specific point = what); Theravadin jhanas (first four levels of concentration = form = what); eyes closed and DMN (dreamy reflections = ego = what); on the right (Buddhist concentration on awareness = no what = where); Theravadin jhanas (last four levels of concentration = formless = no what = where); eyes open and FPN (immediate moment and surroundings = no what = where). Note: For discussion and definition of terms such as DMN and FPN, you can refer back above to section 1.4.

And, how about whole-brain? But, of course, the whole zoo: left-brain (“what”) and right-brain (“where”) both behaving and supporting each other, while also, attending to their own assigned tasks scrupulously, too. In terms of meditation, left-brain accesses form realms (points, objects); right-brain access formless realms (fields); and whole-brain function transcends both to reach a higher level (information; Dharmakaya in Tibetan Buddhism).

Whole-brain awareness is amusing. What’s the rub? The brain is patently NOT designed to achieve whole-brain states. It is an incomplete design—almost more notable for its lack of thoughtfulness than its clever tinkering. Humans find themselves stranded in space with two engines that don’t individually function well and, worse still, don’t ever cooperate more than the required minimum. Team effort is not in their vocabulary.

Despite this, they still achieve a modicum of harmony but only at the price of looking and functioning much like a well-oiled Rube Goldberg contraption: a deliriously impractical gadget which operates as a convoluted series of steps that somehow avoid collapsing in a heap to finally just achieve some goal: execution of what should be a straightforward and simple task. For instance, twenty steps later, a napkin wipes one’s mouth and face clean.

There are strong parallels between these humorously elaborate, complex and impractical devices, and evolutionary processes—how nature often goes about its business of orchestrating life. Not everything in nature gets haphazardly rigged but some surprisingly significant things do—like, human fate.

Other instances are the tortuous design of molecules in chemistry, and, lackadaisical fiddling with brain architecture to effect certain ends, such as attention. The final straw? As mentioned, two kaput computers and no internet to get them joining together for the common good. Whole-brain function provides the only currently available route to higher and saner dimensions. What’s that say about your friendly pal, nature?

More details on the next sadhana page. For now, on to practice.

11.2 zhine with a sign — stAge 1

The phrase, “with a sign,” clearly acknowledges that some thing, some “what,” provides the heartbeat for this style of concentration. The result? Many approaches, but most of them mainly incorporate foveal vision (a specific point of focus; fine details; color) rather than peripheral vision. A classic early practice uses an external object (candle flame, picture, image, symbol, yantra, mandala, visualized image) for the center of attention.

The simplest, first start would be something tangible like a candle flame or yantra (geometric pattern with esoteric significance). As a case, in Bon, the Atri Dzogchen teachings suggest using a card that shows a white letter surrounded by rainbow colors: the Tibetan symbol for “a” (ah), which symbolizes the natural state—innate, highest consciousness. Each yogic tradition will peddle innumerable versions of this procedure to choose from.

All these modes ride upon left-brain circuits where the eyes remain open. The target can be tangible (the most exterior, FPN) or visualized (imagined; more of a right-brain style, so it represents a mild, hybrid form—still, mostly left-brain in effect). Tangible objects serve as the best introduction to this craft. Visualized items, conversely, add another layer of needed dexterity onto the learning curve.

For instance, visualization of a Buddha, deity or teacher is a very common early practice for many branches of Buddhism. To simply see something, with a scratch of detail, doesn’t rank too high on the hardship scale. But, steadying and fixing an image—especially a complicated one—immediately skips one to the head of the class. You find yourself in the major leagues and no longer facing the comforts of Double-A and Single-A challenges.

Neidan yoga — suggested first practices to develop concentration

1. Tangible object — as a warmup, you can gaze at the tip of a candle flame for 10-20 minutes, most days of the week. This can be used to develop an after-image of the flame that you see when you close your eyes. A common technique in all traditions, this avenue eventually nets you a steady and accessible visual memory of the flame. Then you move onto seeing the flame inside your body at specific locations, such as at a chakra.

In Neidan Yoga, we follow another footpath to achieve such inner focus so candle gazing is optional. If it calls to you, though, go for it. Swami Satyananda’s classic text (mentioned earlier in section 4.4, and also, on the References page) has a great writeup about how to learn and progress with candle gazing. You can read a few other yogic texts to get some balance and perspective.

The first, essential NY tool? A yantra for one of the deities from the Hindu tradition. Jyotish analysis of a seeker’s birth chart will reveal the most useful and effective pattern and deity to use. The prescribed sadhana then becomes daily practice of concentrating on the yantra for 10-40 minutes, and, repetition of a mantra related to the yantra’s deity (one mala; 15-30 minutes). This constitutes a beginning level of energy medicine and accords well with the standard remedial measures used by Hindu gurus, and in Jyotish.

A friendly reminder: you can just adapt these ideas and methods for your own practices. The use of Hindu symbols and deities is one choice. But, plenty of other roads will do just fine, too. NY walks as a post-modern integration of world yogas—especially, their most advanced styles. The broad outline and types of skills matter most.

Whom, you pray to? Or, what, you personally believe about life and its attendant, kaleidoscopic, torrent of options for personal, psychic and spiritual development? Pfft. That’s what floats your boat. It’s all you. Some folks like tabasco sauce; others hold a soft spot for wasabi; yet others couldn’t give a stuff for anything spicier than a speck of sea salt. This matters? Stick with the key principles and insights.

2. Visualized object — once you’ve worked with a yantra for at least six months (preferably, a year or more), you can up the ante and strike out for the grasslands, fields and leys on the other side of the fence. Of course, this also asks more of you. Ready? As explained back in section 1.1, visualization skills span a gargantuan crevasse from toddler levels to savant and super-human abilities that can defy imagination. Great news! Wherever you find yourself along this gaping fissure of abilities will make the grade. No prob, at all.

What to do? One, assess your current visualization skills. You will need to practice with a level that challenges you somewhat but that’s not so difficult you find yourself walking knee-deep in mud. Fine-tune your images so that you make moderate and steady progress. An occasional plateau, just verifies the right path. On the contrary, spinning wheels for more than two months demands an overhaul—review, and then revise, your strategy and tactics. Make them work! It’s possible.

Two, see your chosen image in the space directly in front of you (keep in mind: you’re seated in lotus, or something comparable and comfortable; and, your back and spine are straight and long—lifting lightly upwards). You can look straight ahead or down about at the angle of your nasal tip (tip of your nose). The location should be between you and any surrounding objects. That is, construct the image in a patch of empty space around you (preferably, not more than a couple feet away: this keeps the image linked to your etheric field, which will help later on, as you develop further energy skills).

Three, motor on. Same as before, line up 10-20 minutes, most days of the weeks, as your initial benchmark. Here’s a vital twist to the plot: work in CHUNKS! Do you remember the saying by Benjamin Franklin about guests and fish? To paraphrase, it goes, “Guests, like fish, begin to stink after three days.” What’s this got to do with the price of saffron in Addis Ababa? Hey, get with it: Do not overstay your welcome. It’s easy enough to do, which is why this is such a fabulous habit to nurture, and eventually own wholesale. Timeout. Timeout. Translation? Even, pig Latin will suffice.

meditation — work in chunks — use feedback to change it up

Hmm. Well … the surface meaning is obvious—and often easily dismissed as irrelevant. Yet, for meditation, that’s not an option. Wherefore? Your brain doesn’t give a hoot about what you think or believe. It runs on fuel—chemicals, blood, electricity, subtle energy patterns. What happens when a car runs out of gas? Yes, sure enough: it stops. The same happens during meditation: each style taxes certain parts of the brain more than others. These parts become the weak links and eventually run out of steam, or switch off, or go AWOL, somehow.

This perennial adage (don’t overstay your welcome) simply follows the formula for peak performance used by all successful athletes: train up to your limits and then schedule in a gap to allow the body a chance to assimilate all the changes and prep itself for the next round of festivities. You can’t storm what you don’t control: for example, building up muscle or athletic prowess or, even, winning someone’s love and affection.

Likewise, storming the bastion of concentration fails miserably. Hardball doesn’t work when your opponent stands three times as tall as you and commands a skilled force of both samurai and ninja just champing at the bit—waiting for an excuse to bash the lights out of your efforts—that is, to derail your progress cleanly off the map and out to unnamed hinterlands, somewhere.

The upshot? Work in chunks: find how long you can go before you face diminishing returns. That is, if you sit for 10 minutes, then most of that time should be productive—at least 60%. If you find yourself, valiantly sitting on for 20, 30, 40 and more minutes with ever dwindling presence: 60% 50% 40% and down the drain, then you’ve got it all wrong. Shorter and more focused. This is the formula for success.

How long do many advanced Dzogchen practitioners sit for? No jive: 10 minutes, no more. Sounds crazy. How come? They have different fish to fry and want to keep from getting sucked into the bliss and serenity of superb meditation. They break it up to allow a change of situation. Then, they can come back and sit for another 10 minutes. This represents advanced understanding. It’s real finesse. Still, you should start to practice this now.

Learn the attitude, make the technique yours: force yourself to change pace once you note that your meditation is going down in flames. It always does: even for very advanced adepts. What you do with the situation makes all the difference. You have endless adjunct work to do: breath, energy, prayer, body; or, take a complete break and go do something ordinary, for a short while. Interminable and unrelenting opportunities abound. Nevertheless, don’t pause too long or you’ve clumsily fallen into yet a different hole—and, trap. Lightly, does it. Graceful, does it. In tune, does it.

The dependable, fruitful tack: practice your key technique—concentration, in the current discussion—and then stop before you overstay your welcome: that is, before your brain just gives up since it’s run out of chemicals or resources or whatever. Take 10-30 minutes to practice supportive measures and then drop back into the heat of battle: get back into action with the visualization and concentration.

Embody this and you embody a major marker of solid energy medicine: feedback. Feedback tells you when enough is enough. Then, wise up, and change the tune. You can’t control the weather, quite yet—so, roll with the punches. In short, concentrate for as long as you can maintain overall focus and presence to, say, at least 40% of the time. When your dividends drop below that, stop for 10-30 minutes.

You must judge what’s needed for the particular round and moment—as, circumstances and what to target, both change reliably, at least every 20-40 minutes. This is both hard science and esoteric science. If you can appreciate and apply this idea, even a little, you will be miles ahead in your practices. Guaranteed. You will save years of fruitless efforts—trying and trying but getting who knows where: certainly, not where you set out for.

Looking ahead — when does real shamatha show up?

You may be surprised to find out that full accomplishment of this art—with its obligato, majestic performance of miracle and mystery—does not happen very often, anymore. It never did. But the modern stats are horrendous—abysmal, to the max. This provocative assertion depends a little on who’s counting and how they’re counting—that is, what designates “full?” Here, we’re using a yogic tape measure—a real, yogic, magic marker as reliably reported by Tibetan Buddhists, Bonpos and Hindu yogis.

Does that mean we should give up? On the contrary, every modest stretch of the turnpike you cover, the better. Concentration begins to clean up all messy spilled milk almost immediately. How’s that? Power. It’s heaps, powerful. Which is why few super superstars show up. Why would a godman or godwoman want to dawdle down here—truly, out in the sticks? But, that’s their call and journey. You’ve got another vista to tend: simply progress step-by-step along your chosen path. Do whatever you can do, whenever you can. Make it all a friend and good habit. And, it will support and freely lead you in the right direction.

The common lore regarding deep concentration (zhine, shamatha, dhyana) says that you build it up piece-by-piece, but to cement the deal as you near the final stages, you, perforce, must sequester yourself for awhile (a month or two, or it might take more, six months). Even so, that’s the only catch.

And, if you hold this as a goal—and, include it in your prayers and practical visualizations—life, that grandest of grand simulations, will nudge the story in your favor. So, the sheer act of accomplishing this amazing level of laser-like focus has not slipped out of our reach—mortals still can pull it off. Why then, the dwindling numbers?

In a word, we are all so impatient, and trigger-happy, that we want the payoff—all the good stuff—right now! For instance, nei jia quan (internal martial arts) used to be the preeminent skill of all talented and proficient Chinese martial artists back in the age before firearms. Nowadays, the actual, serious and thorough practice of these combat skills mostly lazes around the dojos and martial arts halls as folklore—something, all practitioners make token efforts towards but something practically everybody has forgotten how to achieve.

What’s the drift? What happened? The correspondence between nei jia quan and the yogic adventure towards the Divine vibrates so closely, one might say they are two sides of the same coin. And, in fact, they are. So, they both suffer the same fate: both camps learned the same shortcuts over the years and centuries. But shortcuts to what?

NOT to the goals of these arts, rather: they learned how to fit more comfortably into the social norm. That only seems par for the course, seeing as we’re talking about humans. However, any half-accurate portrayal of human progress shows that the species has been on a downward spiral for a long time. This means that these noble martial artists and yogis all followed suit—not because they wanted to; but, because they had to—we are all one family and mirror each other. Even the Tibetans, hiding away in their secluded Shangri-La up on the Tibetan Plateau—called, the Roof of the World—couldn’t escape from the folly and meanness of this world, for ever.

Sounds serious. What’s the timeline for this story? Might, make a good movie? Whatcha say? Ah, well, uh. Um. A very long time, by some accounts but let’s stick with the conservative estimate: our moral fiber has been splitting at the seams at least since the industrial revolution. Why’s that? A growing proportion of human society has become more able to satisfy its fancies and animal instincts to the rue and damnation of all who stand in the way—the innocent, the weak, the ill, the oppressed, the uninformed, the poor. You know, like what if this unlucky lot included your mom and dad—or, you—or, your kids and friends?

In a word, technology—with fulfilment of desires—has grown exponentially but basic human nature—with its fundamental disconnect between wisdom, heart and all other needs and drives—has been conveniently, and suicidally, overlooked. And, the martial artists and yogis? Humanity has been sinking along with its ship for centuries. Unfortunately, these earthly and spiritual warriors, the last vestiges of what humans could—and should be—were never taught any sociology or social engineering. Too bad about that. But there you are.

Therefore, the answer to “when does real shamatha show up” resides with you. If, you show up, it has the possibility of showing up too. The spirit of true internal martial artists and yogic adventurers lives on, despite all dissonance. Tune into the right thoroughfare and you can make significant headway with concentration.

First, eyes open: start with a tangible object as focus and gradually move on to visualization of an outer object or image. In the next sadhana level, the image moves inside the physical frame and then connects greater and greater spheres about the body. You start the monumental work of connecting to—and transforming—your higher energy bodies.

11.3 zhine without a sign — stAge 1

Since zhine with a sign equates to left-brain processes that deal with issues related to “what,” then it makes sense that zhine without a sign must latch onto right-brain processes which have nothing to do with “what.” Good math! The right brain functions more along the lines of “where” so you can simplify the formula for impeccable concentration to two parts: “what” and “where.” The table about Meditation and Brain Regions in section 1.4 started a conversation that we continue here. Assuming, you have read through a portion of this webpage—or at least, skimmed for premier ideas and insights—you should now be able to follow the ensuing thread and pick up the foremost nuggets of value. This is dense, so hold onto your kerchief or scarf.

Theravada Buddhism (the way of the elders) depicts one of the earliest schools of Buddhism. This branch is known for basing its philosophy and practice strictly in align with the historical Buddha’s words. The school started to grow and spread during the 3rd century BCE with the establishment of a canon—its main doctrines. The canon was written in Pali, a classical Indian language. Eventually, this movement spread though Sri Lanka and then into much of Southeast Asia, where it became the dominant form of Buddhism.

The main meditation described in early texts was called bhavana (a Pali word meaning “causing to become;” or, mental cultivation). Originally, the distinction between concentration and mindfulness practices did not exist. The notion was that they both were developed simultaneously as an outcome of specific practices. Over the centuries, due to a variety of factors—including both social and philosophical—these two forms drifted into distinct practices with distinct goals and outcomes.

Still, up until the latter two centuries, most adepts agreed that competence with both techniques was part of the vehicle that led to liberation (enlightenment). But, with the revival of mindfulness, new styles emerged, and as this form of meditation caught on and became widely popular, the necessity for consummate concentration mostly faded away. Witness the modern mindfulness movement in western lands: open awareness, and qualities such as presence, acceptance and non-judgment, suffice for all situations and goals. The modern thought goes, “Advanced concentration is for yogis—I don’t need that stuff. What a waste of time.”

Quite a shame: such a myopic perspective. Oh well. Just so you know. Not everyone understands advanced yogic meditation. Fortunately, one relic from the past glory days of Theravadin jhāna (their name for concentration since the 5th century CE), was a categorization of how one leverages such focused awareness to deepen into progressively more subtle and stable meditative states called absorptions.

Eight levels are recognized: the first four stages relate to form realms (physical level and dimensions where beings exist with discrete, recognizable forms—something, like a heaven) and the more rarified, latter four, only occur after a mind reaches formless realms (higher nonmaterial planes where beings exist but without form—you might imagine a big cloud or vast section of space). Sound familiar? Form, as in “what.” Formless (no form) as in “where.”

This neatly sketches the natural way to climb up the ladder: left-brain methods first, and then, right-brain methods. The previous section 11.2 covered the left-brain approach. How to start flying along on a right-brain skating ring? How about a roll-your-own version? Do it yourself. Why not? First factor, eyes. Should they be opened or closed? You know that, when open, the eyes switch on the Frontal Parietal Network (FPN), which, in turn, leads to more concentration and less day-dreaming. This enjoys the knock-on effect of weakening the left-brain stranglehold on your sense of self. You end up with less “what” in all its many forms.

Not bad for opening your eyes, eh? This design should seek to zing the right-brain full tilt—pedal to the metal. What are some options? Right brain controls “where” and spatial awareness. Ah. Bright lightbulb! Space. What about, space? Nothing there, so no “what.” Great discernment, indeed. That’s just what the typical Buddhist strategy entails.

Most of their instruction about meditating with eyes open, runs something like this: “Keep your eyes partially closed (or, at least, relaxed) and look gently ahead or slightly down past your nose into empty space. Let your eased but alert mind peacefully rest there.” And then, instruction is given about the meditation proper. So, as you might guess from this sketch, the empty space thing doesn’t seem too important. For the amount of explanation given by about everyone, everywhere, this would be most accurate.

Yet, Tibetan Buddhists who practice Dzogchen do strongly agree that one needs to meditate with eyes open. So, there must be something to it. But what? And, come on now: where’s the instruction, if this is so important? Good luck with finding it. None to be found. Aw, right. So, heave-ho. Time to give it a go. You’ve already realized that “eyes open” lights up the FPN lamp. Now, though, space takes the cake. How’s this work?

It’s all in the wrist. Check the fine print: imagine yourself seated comfortably in a tidy, nice room at home; “gaze gently into open space” means that you, first, get your bearings and notice whatever surrounds you—a wall, piece of furniture, a pet or painting—then place your focus about halfway between where you are and the main objects opposite you. Once a brain gets coordinates for a few specific items (“what”) it automatically gauges distance. Thus, no effort on your part: you automatically place your gaze somewhere in the open mid-region. This is the undemanding part. Notice what happens when you pull this off: no effort at all; sense the surroundings and you’re attention flits to the right venue, automatically.

Next step’s a little more onerous. Keep your focus, there. Here’s where the mystery sets in—that is, until you know what you’re supposed to do. To keep your focus in the same general region, don’t try to control it directly—hey you, come back here! Instead, just keep a small part of your overall awareness (say, 10-20% or so) on the whole room, again—the parts in front that you can readily see—and intend to keep peering into the middle. Your brain’s magical wiring will knock off the task, immediately. To repeat: to keep your gaze at an empty spot don’t try to control the eye movements; rather, just notice the environment (the space you’re in) and intend to look into the middle emptiness. It’s utterly easy, that way.

Home stretch: nice … except, that the final step’s even more challenging. Okay, you’ve parked your eyes, well enough—a little bouncing about is typical, so don’t sweat it. What about the rest of you—your mind, in particular? Here’s where the rubber hits the road, for real. Indubitably, your thoughts and feelings and mind will begin to wander—here and there and everywhere. Nature settles in for a spell.

As discussed before, in section 1.4, under the hood what happens resembles a quick-change artist spinning her craft to bedazzle both young and old. The Default Mode Network (DMN) whirs into life and animatedly begins recollecting and planning and musing and dreaming—all with the good intention of ensuring you know who’s who and what’s what—yep, that’s me! I remember that. Oh, my. And that, too. Yipes. On and on—until the present moment somehow pulls you back to everyday concerns and activities.

With practice, even this onslaught of inner reflection and daydreaming can be tackled, and eventually put into order. You just need to stay the course and invest regularly into your portfolio dedicated toward meditation and spiritual growth. The dividends and benefits you garner far outweigh the tedium and frustration. As you slog on a ways, the chore will transform into an interesting habit, which will later transform into an amazing journey of insight and empowerment. Keep on, keeping on, and you will enjoy better vistas and weather. Here’s the full level 1 practice:

Neidan yoga — zhine without a sign — first practice — level 1

1. Gaze into empty space — you understand the plot now. Some reminders: sit in a comfortable position with straight spine; have a sense of gentle traction up the back so the vertebrae open a little; if you can, tongue to the roof of your mouth; neck a little elongated, as if a string tugs lightly to lift the top of your head; feel centered between left and right and between front and rear. Eyes relaxed.

Gently look either straight ahead or down along the nose past its tip. Fix your focus in the middle region between you and the major objects in front. Use a light gaze! Don’t drill your intention, or attitude, into a fixed spot or idea. Stay loose and relaxed. It should feel as if you delicately place something precious on a soft pillow or pile of fabrics.

Keep about 10-20% of your attention nailed to a single charge: maintain a continual sense of the whole empty space, but especially in front—the region easily within your vision. One more duty: simultaneously, lightly intend to place, and keep, your gaze in the same central spot relative to the whole space. You hold both targets, throughout. Aim to reduce this holding to an almost imperceptible level. Eventually, it becomes automatic and habitual. The entire process should be like a pleasant ride in a favored strip of countryside or along pristine seashore. Use minimal effort—let your brain provide the goodies and attend to the details, for you.

This IS the basic skill for all more advanced right-brain meditations (Dzogchen, mindfulness, etc.). So, you can start in on the next step but make this first step your primary practice for a good while: six months would be great. Then, continue for another six months with this step AND the next step. Your choice—remember: not too easy but not too hard.

2. Keep your focus, there — as noted above, this job can be a jolly terror—on good days—and then some, on the rest. Nonetheless, also as noted, persistence with the right technique does pay off, handsomely. The going’s rough and slow, at first, but continues to improve, thereafter. You can read a few books about basic Buddhist approaches such as mindfulness, vipassana, Zen, and even, Dzogchen. Each style runs the entire length of the football field but here you’re interested in the very first ten yards (nine meters), or so. So, peruse the first part—search for the early chapters about meditation (but not concentration).

What’s at stake? How to proceed, in a nutshell? Sure, why not. The DMN stands between you and clarity. Just a check-in: the earlier sadhana levels and other pages have pounded home a few key messages. The main one, relevant here? You need to be safely standing on first base before attempting this meditation—which is a lot like stealing second base, or, having a teammate swat a solid single to send you scampering along to third base. What’s first base? A sound body, for sure. But, absolutely critical—even beyond physical health—you must ensure a solid modicum of emotional health. Why?

Meditation stirs the pot. And, the deeper you go, the more it stirs up—all sorts of gobbledygook and all manner of munchkin palaver that seems innocent enough. Innocent, that is, until you fully get—imbibe—that such harmless phantasms can sink a 35,000 ton battleship, and, with no effort, at all—blow your flimsy balsa wood skiff to smithereens; or, maybe, across the globe all the way to Timbuktu—if you’re lucky. Ignorance of the law is no excuse. What you don’t know, can be your downfall.

You can read (or, review) the following pages for more info: the first four pages of the menu item, Vanilla Jyotish; and the page titled, Neurofeedback for Shamanic and Spiritual Growth, found under the menu item, Services. Please do have a read or check around for this topic on the web: the Buddhists have a pithy catchphrase that goes, “You have to be somebody [have a strong, integrated personality] before you can be a nobody [realize emptiness, a higher level of awareness].”

3. How to keep your focus, there — you’re cozily situated in your favorite chair and have learned the basics of placing your vision smoothly into an empty patch of space, a few feet in front of you. Still, those thoughts … those infernal, endless thoughts. What to do? If you have started to read around, you will have discovered that everyone has an opinion but there’s no consensus other than to “leave it, as it is.” Fat lot of good that will do you. This is where Neidan Yoga parts ways with the crowd—they’re genuine enough but as noted before, they’re old school and laboring under the weight of archaic tools that should have been abandoned centuries ago.

What’s the scoop? First, determine what’s on top—is it physical, emotional, mental or something more subtle that seems to be off kilter and bugging you to no end? In one style of vipassana, this would be called labeling: identifying the source of your distraction. True. Here, you’re after fixing the problem and not just sweetly chirping, “Oh, it’s a thought.”

To deal with serious challenges, you need serious tools. Energy medicine gets the call. Assuming you’re a beginner, you won’t have a ton of resources to begin with but can still get some constructive changes happening with simple solutions.

The more you prepare for the meditation (stretch and exercise, a little; breathe, a little), the more you can accomplish just through willpower—with your mind and intention, alone. So, experiment: find out what 10-15 minutes of preparation does for your session. If needed, take the time out of that allotted for the meditation itself. This is an experiment! Try it and find out.

The general rule in energy medicine—as in many forms of art—is to keep it simple [to achieve a target outcome] but not any simpler. How’s this play out? Run it from the top down: mind first, so, the simplest fix is what everyone toots and tweets—just let it pass; it comes, it will go; grit your teeth, if needed, and wait for a minute; usually, the bogey will have vanished—you might be wounded, hurt, but the bogey is seriously gone, again.

That didn’t work? Next level down: feelings. Come back to your steam bath and dig a little—imagine you’re on an archaeological dig: what’s that just under the surface? Or, you’re parting the curtains: what’s behind them? Put your own thoughts, feelings and whatever else, aside for a minute. Make a pact with yourself. Gimme a minute, pal (gal)? Kay?

The process repeats for each level: explore, note what’s on top at that level—if anything, let it go and then gently come back to the basic practice: eyes gaze gently into open space (10-20% of your awareness tends to that commission—even when you’re exploring other levels); you rest in the present moment, without any thought for the past, present or future—as best you can; use about 70-80% of your attention for this—the main part of your labor.

Still clipping through thickets of thorns and thistles? Next level: physical. Here’s where you should use some of the sinking skills introduced in previous sadhana levels. At the least, gently rotate your left shoulder and shoulder blade a few times in one direction. Pause. Check out the scene of the crime again: any change? Then rotate a few times the other way. And continue: check back in; note; repeat the next joint (right shoulder and shoulder blade would be next). Continue, at least for four iterations—so, work through both shoulders in both directions. Usually, the distraction—annoyance—will have gotten tired of the resistance as it much prefers easy targets—sitting ducks. You should be back to the practice.

Last level: subtle energy. This truly cuts deep but you need to have developed some qi skills to apply the method. If you’re prepared: pick the most relevant meridian pair or chakra. Use qi needles to activate a couple of related points. For example, try Pericardium 6 (P 6), first on one arm and then the other. Note what changes after you stimulate each point.

For the most active point, find one more point that resonates with it—often, on the opposite side arm or leg. Stimulate both points and sink their energy. Then dissolve whatever distress you are feeling—whether mental, emotional, physical, or, of unknown origin. Check back in with the practice. Usually, you can proceed full sail.

Looking ahead — what’s the ultimate practice for zhine without a sign?

Most Buddhists agree that only the first four absorptions (jhāna levels), need be mastered if the goal is enlightenment. The higher levels are real but bring no added value for the task of liberating consciousness from the ruses of a physical mind corrupted and cajoled by equally capricious worldly forces. Maybe. But, the Hindu trek to enlightenment runs straight up to the eighth jhāna, and likely beyond. Only then, do these yogis change gear and knit in ordinary consciousness to their rarified concentrative mind (known as samadhi).

These are just two different approaches using the same tools. For Buddhists: some left-brain travel (up to the fourth jhāna), then the right-brain thruway (vipassana) and slow integration of ego with the concentration (eventually resulting in whole-brain presence). For Hindus: full on left-brain motorways (up through the eighth jhāna) and then a slow integration of ego (right-brain pikes). There are other variations—for instance, neidan. But these two yogic arcs span the most germane territories for Neidan Yoga.

The whole story of your life revolves around these two meditative styles acting in concert. Zhine without a sign usually ends up as concentration on awareness, itself. This is true in both Buddhist and Hindu traditions. Accordingly, placing their ideologies aside, what does science opine here?

First off, if you can actually pull off this heist, you are doing well, indeed. Why? To concentrate only on awareness means you’re rolling in the dough: you’ve made it past the six senses (the five senses, and thoughts, considered a sixth sense). This is news, big time. Along the Hindu path, you would have achieved Pratyāhāra (withdrawal of the mind from the outer world of senses). No one can chock this up without solid skill in concentration (at least the early levels of the jhānas).

What have you got? An A+ at the least: zhine without a sign reigns as the most advanced form of concentration usually discussed in classical yogic literature across all cultures (Tibetan, Hindu, Daoist, other esoteric branches). Okay. So, what’s the final aim of this practice?

The final stage? Oh, yeah. Right: well, it’s simple: a miracle happens. You just soodle and sway nonchalantly from focus on space in front of you to a toweringly steadfast awareness impervious to stray attacks and sniper fire from the ordinary senses. Seems impossible. But a rare few make it happen. What’s the modern improvement on this lottery-like impasse? Any luck with the midline and whole-brain processes? Closer, beyond doubt. But better? Nah. Be certain: Naw is naw.

The missing link is the missing link. Come again? All advanced yogic practitioners talk a mean talk. They prattle on endlessly about universal love and compassion. Really? Really? You’re chatting with adults and not kids? The math doesn’t match known science or rules. A little askew, odd, erratic, peculiar, weird, uneven—are we? If you can walk through walls, fly through the sky, heal the hopeless, and generally have it your way, no matter what, wouldn’t you invest a little time into finding a way to get the truth into the thick skulls of most humans? Humans do have heart, to some measure. All humans, do. Hmm. Something’s rotten in Denmark to borrow an old, old, well-worn saw. Quite, the conundrum and enigma.

To sum up, concentration on awareness, itself constitutes the final stage of zhine without a sign and represents the acme of all openly discussed forms of concentration. Does this solve our riddle? Nope. Plenty of masters have scotched this task off the list and passed over to illustrious ends—all the while, leaving the earth pretty much the same dog and pony show, as ever. What’s needed? Try, some intergalactic cooperation, for starts. That would get the ball rolling.

Instead of expecting the angels (dakinis, interstellar folks, etc.) to save the day and yank you to the next level, use better technique. Of course, angels are always welcome, regardless of tradition. To repeat: for now, all else is secondary to achieving the early jhānas. Only pure concentration can fuel pure insight (vipassana, rigpa) and pure midline flows (tummo, kundalini, neidan).

Life—beyond the ordinary slop dealt out by the demonic army rats of this solar system—does not really begin until you have samadhi onboard. A great twentieth century Tibetan Buddhist lama, Pabongka Rinpoche, wrote an epic précis on the lamrim (stages of the path) and titled it, Liberation in the Palm of Your Hands. So fitting. Meaning: if you grasp these teachings, genuine liberation is yours.

No mistake, if you can catch the gist—even just a sniff—of what’s been shared in this section on shamatha, you have a tool that will not betray you, a tool that can save you from yourself and all the other fools who avoid taking a freely offered express ticket to better health and happiness for all. Makes you wonder, sometimes, huh?

12.1 Enhanced Classical Chinese Medicine — higher energy bodies

Classical Chinese Medicine (CM, for short) identifies a number of physical structures and physiological processes related to the lungs. Thus, when one speaks of the lungs in CM, one refers to a spectrum of activities tethered to these organs. Some processes firmly anchor in modern western medical understanding and jibe with its theory and details. Others wander far beyond its proscribed cage of what’s possible or relevant to lung structure and operation.

So, in CM usage, “lung” really means the lung system (or network). To acknowledge this special understanding, CM designates any organ network simply with the capitalized name of the organ. Hence, Lung, in CM, means the lung system.

This notion applies for all other organ systems in CM. They all overlap with western medical practice but always incorporate other features and functions. Part of this discrepancy may simply be due to development of most CM theory well before the advent of modern methods and techniques—all a lot more sophisticated and precise than what was around a thousand years ago and more.

However, CM stands the test of time and still provides an alternative approach to health and treatment of chronic conditions that western medicine often still lags behind. In short, the ancient Chinese physicians modeled all aspects of illness and health with their fairly meager models and yet managed to spin out a robust, workable approach. CM theory often borders on the poetic but CM practice consistently garners positive outcomes for a wide variety of health challenges from the acute to the inveterately chronic.

Neidan Yoga, extends the CM notation and system to include an organ system not only at its physical level but also at more subtle levels of organization that correlate with the higher energy bodies described in Hindu yoga and other esoteric traditions. Levels 3 through 6 of the Sādhana pages restrict these added layers to the traditional lower three levels: physical, etheric and astral. Later pages cover even higher levels (mental, causal, supra-causal).

12.2 Protocol to treat Energy Bodies (Physical, etheric and astral)

To treat most common diseases efficaciously requires a lot more than basic medical knowledge and a sprinkling of clinical experience. An effective therapist musters heart, intuition, compassion, wisdom and spiritual insight. All these ingredients get thrown into the mix which ultimately remediates a health challenge. Obstacles on the trail to higher consciousness can be understood in the same light. They stem from karmic blocks—disease (dis-ease) at the deepest energetic levels. Hence, treatment occurs across the spectrum of energy bodies that each living being possesses.

To achieve this, Neidan Yoga utilizes the Jyotish Star Map (JSM) as its template for directing sadhana and energy work. In turn, the JSM derives from traditional yogic paths (Hindu, Tibetan and Daoist), modern science, and Jyotish. By triangulating the views from these ancient and modern streams, JSM distills a model that accords remarkably well with the basic tenets of energy medicine—as espoused, for instance, in medical qigong, Daoist medicine and modern, computerized, medical systems which base their treatments upon resonance matching with the presenting symptoms.

Many models for the energy bodies abound. The exact number of bodies and their specific functions vary depending upon whom you ask. Nevertheless, most of the orthodox models present a fairly simplified view compared to the JSM model (the three kayas of Tibetan Buddhism and the five koshas of Hindu yoga, are examples). All these models provide value, though. Why? Each one underscores the reality of multiple levels of organization—multiple energy bodies. If everybody is saying so, maybe there’s something to it? Maybe. The only way to find out is to find out.

This is the goal for the JSM approach: define levels only when needed to treat some specific dynamic clearly identified by reference streams (yogas, science, Jyotish). In short, NY uses JSM but is not heavily invested in its details beyond using the model as a framework for rational treatment. Thus, the other energy models from Hindu, Tibetan and Daoist yogas get invoked at times, too. This echoes the eclectic, easy-come, easy-go style of Chinese Medicine—if it works, use it, and append some jive theory to try and fit a new jigsaw piece into the puzzle: something rather more like poetry than engineering. But, despite this lacuna, it evinces an internal consistency beyond what most rigorous, modern theories can boast of.

As an example, here’s a modern pop version of the Hindu koshas (literally, sheaths). First documented in the Taittiriya Upanishad around the sixth century BCE, these five koshas capture the basics well: anatomy and physiology (annamaya kosha); nervous system and subtle energy (pranamaya kosha); emotions and basic cognitive function (manomaya kosha); executive function, intuition and psychic perception (vijnanamaya kosha); and, at the top of the pile: very subtle energy and spiritual perception (anandamaya kosha).

The enhanced CM system used in NY provides a scaffolding for deeper explorations into the layers of energy that engulf one’s physical frame. A dirt-simple version of this approach was introduced in the last section when discussing how to practice the NY introductory version of zhine without a sign. There, the rule was work from more subtle levels downwards to more tangible levels.

The more general protocol begins by clearing out any surface distortions or dissonances so that a clearer reading of the symptoms can be made. Then, the major dysfunction gets tagged. Following this, the best energy body (or, bodies) to treat gets clarified. That’s all you need to start. Throughout the treatment, however, further assessment must be made to monitor and follow the changes stemming from therapy.

This means, that what and where you apply fixes WILL change regularly. There are exceptions, but usually you start in with the cure somewhere and somehow, and then proceed to adjust the remedy continually to match what the patient’s body and overall system (including, energy bodies) show. In more advanced work, a literal, but very subtle, dialogue will occur between the patient’s many systems and the therapist.

The following section delineates a dictionary of tools related to the first three levels of energy. As just explained, when the tools get implemented depends upon how the treatment proceeds and what the patient’s systems require, in the moment.

Most common challenges can be successfully corrected using just these three levels. Later pages will delve into treatment for higher-level energy bodies. The higher levels must be invoked when remediating karma and other deeper issues, such as ancestral patterns and spiritual blocks.

12.3 Dictionary of energy levels and tools — physical, etheric and astral levels

1. Physical Level — About 50% of all treatment should occur at this level. The main tools for this level are:
A. Acupuncture (AP) — the use of needles or qi to manipulate specific acupoints. Also, all
related modalities, such as laser used in place of traditional moxa and bloodletting—neither
of which is possible due to legal restrictions and client preferences.
B. Cranial osteopathy (CO) — manipulation of structure and physiology by assessing and
directing a subtle oscillation in the client’s body.
C. Visceral manipulation (VM) — manipulation of organ systems by assessing and
directing a subtle oscillation in the client’s body. The pulsation is different than for CO.
D. Related therapies — all other physical interventions such as exercise, stretching, massage,
other manual techniques and the use of devices to stimulate the body—such as with
vibration, pressure, PEMF, TENS, infrared, sound and subtle energy.

2. Emotional and Mental Levels — About 20% of all treatment should occur at these levels. Note that these are still considered part of the physical level. The main tools for these levels are:
A. Counseling and Coaching — these tools address cognitive issues at the conscious level; this
is more about making meaning out of life and tackling the tasks of life with the appropriate,
practical and effective tools
B. Psychotherapy — this establishes a clear channel for communication with nonverbal and
subconscious processes. As such, this can entail training sessions for the client to learn these
skills for self-care. The heart and one’s feelings take center stage.
C. Neurofeedback (NFB) and Biofeedback (BFB) — these are adjunct tools to support work
with emotional regulation. Neurotic patterns can be unwound to a degree, before counseling
and psychotherapy begin. NFB stands as a modern form of warmup for mental work.
D. Related therapies — all other psychological and emotional interventions such as shamanic
journey, psychic counseling, psychoactive substances, brain training, meditation, energy
work—especially with the organ systems, VM.

3. Etheric Level — About 20% of all treatment should occur at this level. Note that there are two parts: low etheric and high etheric. The main tools for this level are:
A. Qigong — done both inside the body and in the space adjacent around it (defined as the
near field, NF). This constitutes work in the high etheric part. A separate sadhana page
targets each level. NF 1 should relate to level 4 (this page) but the concept developed after
the page. So, the practice is here but not the terminology. Will introduce NF as a term in level
5 (lower astral).
B. Scalp AP (SA) and Tongue AP (TA) — these are the two most powerful microsystems for
treating neurological symptoms (especially, the brain). Applying them both simultaneously
establishes a strong route into the brain (also, the CO level) and thereby into the lower etheric
field. The lower etheric level was introduced on the preceding sadhana level 3 page but
these microsystems have only been introduced now. So, at some juncture in the future, make
a compendium of all NF levels and which sadhana pages contain the relevant material.

4. Astral Level — About 10% of all treatment should occur at this level. Note that there are three parts: low, middle and upper astral. This discussion only covers low astral. The main tools for this level are:
A. Shamanic journey — soul retrieval or work to cut cords with ancestral patterns from up to
three generations past. Exploration of astral dimensions. Dream yoga.
B. Neidan Yoga (NY) — sadhana as defined on the level 5 - 7 pages; or, any relevant NY
practice.
C. Jyotish Star Map (JSM) — remedial treatment of JSM patterns at any relevant level.

12.4 Mangala nakshatras — levers for opening vishuddhi, chakra 5

Nakshatras were introduced in the earlier discussion about Altair and the Local Interstellar Cloud. Each graha serves as lord (manager) of three separate nakshatras—all three will always relate to a specific area of the body. Mars (Mangala) keeps tabs on a pivotal region, the approach to and return from chakra 7 at the top of your head. If you only had one chance to dig deep for spiritual paydirt and gold, this would be the place. It’s that important!

However, you’re not in such a dire predicament. On the contrary, fortunately a lot of preparation has already gone into your practice by this stage so the effect of opening access to the brain and highest body chakra (sahasrara) will go smoothly. A terrible mistake many uninformed seekers make revolves around trying to jumpstart psychic awareness by beginning at the head (for instance, third-eye meditations). This is bad news to the extreme. The correct approach seeks to develop general energetic (and physical) balance throughout the entire body before trucking on up to the head and seeking a quick jaunt out of the sixth or seventh chakra.

Getting to the astral worlds certainly marks an early juncture along the numinous path but that landmark does not ever begin the journey. This yogic rule applies even for people born with blazingly strong psychic abilities from birth. Sure, they have psychic skills and can float around out, above and away from their physical forms but that’s chicken scratch relative to genuine spiritual progress. Make sure you hit the appropriate targets and can check off the appropriate tasks formulated by your spiritual guide (guru, lama, master, coach). And, in the right order! No dyslexia, here. You will be pleased you scratched that one off the list in a solid way.

The title for this subsection says “levers for chakra 5.” Why then, all the rant about chakras six and seven? Simple. To get out of the physical body you need to broach chakra six or seven. To get to them you need to cut through chakra 5. And it turns out, that the Mangala nakshatras fit the bill for this task, to the tee. How’s that? Back to Jyotish: the chart below shows their locations in terms of the meridians, which, as you may recall, map directly onto the rashis (Lung to Aries, Large Intestine to Taurus and so on). If you need more orientation, you can check back to the page on rashis and the meridian clock—it has an image with both the meridians and rashis. Just click here: Rashis and Meridians.

The chart also lays out the relation between Mangala nakshatras and granthis, which are knots or congestion zones—like mid-city traffic at rush hour. The nakshatras tune into chakra 5 (etheric plane) whereas the midline when activated, fully dives down, down to the bottom of the sea and reaches chakras 6 and 7 (astral plane). Therefore, granthis relate to the central channel (sushumna in Hindu yoga) and the astral dimension (deeper than the etheric dimension). Esoteric tradition hones in on three especially difficult knots:

1. Brahma granthi — root chakra (muladhara)

2. Vishnu granthi — heart chakra (anahata)

3. Rudra granthi — third-eye chakra (ajna)

The granthis directly correspond to the three major sandhis in Jyotish and, in yoga, represent very subtle, astral-level, obstructions. However, way before you ever break out of the forest and into astral light you will have to slum it a bit and face the bears, ravens and other dark creatures inhabiting etheric realms. These places—already beyond the ken of most mortals—tote and proudly exhibit their own hot spots and dangerous parts of town. Conveniently, Daoists and other Chinese qigong aces have already sorted this one out. We just ought to take note and respect their discernment. For, if they don’t know this terrain, who does? Swell. Then, what’s the rap?

You find three gates (San [three] Guan [gate] in Chinese) that present obstacles and potentially serious pitfalls for the circulation of qi (prana, lung, energy) in and about the body. These blockages are not as ethereal as the granthis but nevertheless figure as a first, significant challenge on the path toward deeper awareness.

Note that the locations pretty much match the chakra locations for the granthis. Coincidence? Hardly. They simply reflect a surface level resonance to the deeper astral energies that course along the midline at the core of your body.

To review: What’s the synopsis, so far? You’ve got the midline (ML) which threads through all chakras from the perineum to the crown of the head. Chakras 1 - 4 represent the physical plane. In terms of Jyotish, they relate to houses 1 - 4 of the natural zodiac. This means, they also map to signs 1 - 4 (Aries, Taurus, Gemini, Cancer). Designate this collection as block 1. Likewise, the next two blocks, of four signs each, map to the etheric plane and astral plane, respectively. That is, signs 5 - 8 (Leo, Virgo, Libra, Scorpio), catch the essence of the etheric plane. These are block 2. And, signs 9 - 12 (Sagittarius, Capricorn, Aquarius, Pisces) deeply resonate with the astral plane. Together, these signs are block 3.

Okay. And? And, you find that each location where these blocks meet, crackles with energy and cosmic fire—like the vent of an active volcano, it’s unpredictable and potentially very dangerous. Despite the peril and risk, advanced meditators often seek out these three meeting points. Sounds daft! No? Right. Right, you are. Spot on. For surely, seeking danger is crazy—madcap. But, there’s a method to the madness. What, pray tell? Called granthis by yogis, these junctions also offer easy access to a vast dynamo of creative and powerful energy (the power embodied by the astral dimensions, and, even deeper, adjacent layers of the cosmic grid).

Probably not a good idea to stick your hand directly into a pot of boiling water, though. So, the route to each vent (granthi) first courses past its related long lever (LL). Refer to the chart about Mangala nakshatras which was introduced a little while back. What do you find across the street, directly across, from each granthi? Its related long lever, one of the Mangala nakshatras. Here’s a succinct snapshot of all the action:

1. Brahma granthi — occurs at chakra 1, where blocks 2 and 3 meet: for signs, this is between Scorpio and Sagittarius; for meridians, this is between Kidney and Pericardium. The LL is Mrigashira.

2. Vishnu granthi — occurs at chakra 4, where blocks 1 and 2 meet: for signs, this is between Cancer and Leo; for meridians, this is between Spleen and Heart. The LL is Dhanishtha.

3. Rudra granthi — occurs at chakra 6, where blocks 3 and 1 meet: for signs, this is between Pisces and Aries; for meridians, this is between Liver and Lung. The LL is Chitra.

Both Jyotish, in general, and JSM, in particular, posture as fine examples of multivalent understanding—what was introduced earlier (section 9.2) as quantum thinking—a right-brain approach that allows for multiple possibilities to coexist in any given situation. In the present context, JSM models the lower three dimensions (in Hindu thought, the first three lokas) in a variety of ways—and each perspective captures some part of the puzzle.

Consider: from the preceding few paragraphs, you now know that the sequence of blocks (sets of four signs) neatly plots the dimensions: block 1 = physical plane; block 2 = etheric plane; and, block 3 = astral plane. Well and true. Yet, it’s also certain that the chakras match these planes too: chakras 1 - 4 = physical plane; chakra 5 = etheric plane; and, chakras 6 - 7 = astral plane. This means that, in the Jyotish chart, any chakra will map to multiple regions—and, given the context, each region will be valid and accurate. So, you carry multiple ways to view a subject and, all of them, say something important. How about that? You’ve been carting quantum thinking along with you in your purse (wallet) all this time. Nice one.

And, it goes on … there are other helpful slants on this. A last, pertinent, example from Daoism: the word, jiao, is usually translated as heater or burner; but it merely means a region). In CM and Daoist thought, three jiaos (regions) garner especial attention. Further, they strongly correspond to the chakra mapping just mentioned. Lower Jiao (LJ) = chakras 1 - 3 (essentially, the physical plane). Middle Jiao (MJ) = chakra 4 (highest vibration of physical plane; essentially, a model for something between the lower and upper regions, or chakras). So, it actually designates chakra 5 (etheric plane) in the Hindu model. And, Upper Jiao (UJ) = chakras 6 - 7 (astral plane). What do you find? A much simpler Daoist model still reveals the basic floorplan for this galaxy and nearby regions.

And, recall that, where Daoists shine brightest—applications related to the etheric plane—they do, indeed, shine the brightest. How’s this tune, go? Maybe, whistle a bar or two? Well … it’s a no-brainer, for Daoist yoga (neidan, and the like) provides more useful details than either of the Hindu or Tibetan yogic traditions regarding the first stages of spiritual practice (called minggong in Daoist terms). The Hindu and Tibetan yogis walk nonchalantly around with their heads out of this world altogether: way up in the stars (astral plane). There’s not much sign of the clouds (etheric level) in their musings and endless, rambling explanations.

As a welcome contrast, on the other side of the fence, Daoist practitioners still consider—and occasionally, even notate—how to convey oneself from the earth (physical plane) up to the clouds (etheric plane)—that is, minggong. After that, their instructions tend to merge into the astral level ravings and rants of the other two yogic heritages considered here. This subsequent, higher level, termed xinggong in Daoism, relates mostly to very subtle levels of experience: the course, ordinary mind—to start—but then, increasingly more refined levels of consciousness—all the way up to enlightenment and the higher divine realms.

If anything, the Hindu and Tibetan yogis provide a better rap—song and dance—for these, the highest, levels. The final verdict? All three paths go the whole route to Light but a seeker would be wise to pick and choose, if possible, for each style bears both succulent fruit, esteemed insights and solid advice, along with tasteless rotgut—rugged fare not fit for pigs.

The Neidan Yoga take on all this? Respect all three traditions from the bottom of your heart for they are practically the ONLY light still shining down in this nefarious part of the galaxy. Choose one of the three (or, some other culture’s version of steadfast, advanced yoga—if that’s your calling), as your root (main) practice. Why?

For the heart connection: the human bodymind doesn’t understand abstraction, too well. Intellectually, you can grasp that, “We are all one.” But at the level of neural circuitry, it reduces to mammalian instincts: do you belong to the herd or not? The Tibetan mystics have a passably robust solution for this—not a complete fix, but at least, serviceable. They utilize a refuge tree, which includes your main teacher (guru, lama, guide, coach) in the center, and which surrounds her (him) with all the other teachers and deities for the school (branch, path) being considered.

In NY, this gets enhanced to include representatives from all major yogic paths (in NY: Hindu, Tibetan, Daoist). This way, you effectively lasso in the intellectual side of the equation. Still, first give your heart to your main teacher—and, over time, let that love and understanding suffuse throughout the tree and all its ethereal guests.

Honestly, in this post-modern age, the refuge tree should explicitly include adepts from throughout this galaxy and a fair ways beyond—say, the Local Group, as a modest gesture toward all in the universe. Without any doubt, the dakinis, gods, goddesses and other spacey characters, really ARE spacy—that is, beings from other interstellar, intergalactic and interdimensional communities. As a token of kindness for humans—numbskulls, one and all—they don human-like forms.

Ick! Ever hear of the Truth in Lending Act? But this is a discussion for another day—specifically, when the next few sadhana levels open up their visors to include ever-expanding vistas of the spacetime matrix. The Local Interstellar Group (LIC) made its debut in this level. Next round, the honors go to the Local Bubble (LB), a rung up the supernal ladder. See you then!