Energy body or golden light body...Qi and Prana.... masters and Beings of light....creative,experimentation with the relationship of the internal body to objects in the outside world, and the relationship of human physical energy

This position would be especially logical if one believed that the fluids themselves were being recycled to nourish body tissues.The future has always been surprising. The body is loaded with 100% optimism. It’s just like you don’t have any timeTaoist alchemy and Kundalini yoga, in their respective ways, are religious traditions based on an imperative of rational, yet creative,experimentation with the relationship of the internal body to objects in the outside world, and the relationship of human physical energy with the abstracted realms of religious symbolism and ontological beliefs. Both systems present a picture which is not entirely comprehensive by the methods and assumptions of modern science. Yet these types of traditions may have something useful to teach us, if we can analyze their beliefs and practices within the historical and cultural context in an effort to understand them as they were, and as they are, within their individual cultural framework. Scientific methods such as neurobiology can give us some insight into the basic underlying causes of human experience, yet will never be able to fully explain the phenomenological idiosyncrasies of religious ritual. With this in mind, we can apply the knowledge of modern science to the study of ancient religious in a responsible and realistic way. Taoist and Tantric sexual practices conserve and utilize the precious energy within the genital fluids. The vital forces energies that sustain life are ojas and prana. One particular type of prana is kundalini or shakti. The Taoist equivalent is ching. By murmuring this energy, life is enriched and preserved. By squandering it, health suffers and death results, Yogys believe kundalini energy is coiled up like a serpent at the base of the spine to the pineal gland in the brain, and enlightenment is attained. The kundalini energy flows through the chakras, energy centers in your subtle body related to the endocrine glands. The endocrine glands are fed by your body’s central heating system, the sexual center. If that center is weak, you entire system is weak. If that center is functioning optimally, the body can survive indefinitely. Taoist and Tantric techniques strengthen the sexual chakra. Their methods conserve its precious fluids and also pump these nourishing fluids back into the body, directing them to the endocrine glands. This technique stimulates the production of ojas and soma. The only caution about Taoist and Tantric sexual practices is the following: because of the tradition of patriarchal oppression, many of theses practices are designed solely for the male to attain immortality, often at the expense of young, ignorant, inexperienced girls, whose vitality {shakti } is drained from their bodies. The male is cautioned to never let semen leave his body, to practice coitus reservatus, stopping short of ejaculation. Yet he is advised to bring his partner to orgasm repeatedly. With his sperm held in check and his vital energy pumping back into his system continually, he invigorates and rejuvenates his body. Also pumping the energy and fluids of the female into his body at the time of her climax, he obtains her vitality as well. Practitioners are advised to engage in this female-draining activity a dozen or more times a day with several 14-to 19 year old virgins. Innocent females are victims of this crime against their health, driving them to early grave.
On other hand, when both partners ate fully knowledgeable and experienced in Taoist or Tantric sexual practices, a mutually beneficial, enriching, elevating relationship can growth is only possible with mutual respect, love, honesty, commitment, and trust. When partners recognize and worship each other as divines beings, there can be an exchange of divine energy in both body and Spirit.How does this move in the body? If we cannot see it, does it really exist? Science is only just getting a few tests going that prove energy is in the body and around it. Is it real what the Ancient wisdoms teach us? Can it guide us to oneness and conscious awakening?
It has been a long road for those in the energy field of health getting the message across to the general population that energy is everywhere, particularly in the body. With proof, barriers seem a lot easier to free up. Oriental medicine and Ayurvedic medicine are the clearest and longest standing observational sciences that describe and fully believe that energy exists as long as 5000 years ago. Both have movement medicine in the forms of Yoga and Qigong.

As I already discussed in the previous article Bring the energy home, there is a cycle called the Microcosmic cycle which when experienced connects the front and back energy meridians. Also called the Governing and Conception channels, in Oriental medicine a further 12 major channels exist that run up and down the body through the limbs, arms and legs (6 Yin and 6 Yang).These energies connect to the sun (yang) and moon (yin) influences. Predominantly yang energy in the morning and more yin energies in the afternoon, changing again after midnight. Then more yang energies developing until we awake and the body starts to function optimally again in the awakened state.The logograph 氣 is read with two Chinese pronunciations, the usual qì 氣 "air; vital energy" and the rare archaic xì 氣 "to present food" (later disambiguated with 餼). Pronunciations of 氣 in modern varieties of Chinese with standardized IPA equivalents include: Standard Chinese qì /t͡ɕʰi⁵¹/, Wu Chinese qi /t͡ɕʰi³⁴/, Southern Min khì /kʰi²¹/, Eastern Min ké /kʰɛi²¹³/, Standard Cantonese hei3 /hei̯³³/, and Hakka Chinese hi /hi⁵⁵/. Pronunciations of 氣 in Sino-Xenic borrowings include: Japanese ki, Korean gi, and Vietnamese khi. Reconstructions of the Middle Chinese pronunciation of 氣 standardized to IPA transcription include: /kʰe̯iH/ (Bernard Karlgren), /kʰĭəiH/ (Wang Li), /kʰiəiH/ (Li Rong), /kʰɨjH/ (Edwin Pulleyblank), and /kʰɨiH/ (Zhengzhang Shangfang). Reconstructions of the Old Chinese pronunciation of 氣 standardized to IPA transcription include: /*kʰɯds/ (Zhengzhang Shangfang) and /*C.qʰəp-s/ (William H. Baxter and Laurent Sagart). The etymology of qì interconnects with Kharia kʰis "anger", Sora kissa "move with great effort", Khmer kʰɛs "strive after; endeavor", and Gyalrongic kʰɐs "anger".The earliest texts that speak of qi give some indications of how the concept developed. In the Analects of Confucius qi could mean "breath". Combining it with the Chinese word for blood (making 血氣, xue–qi, blood and breath), the concept could be used to account for motivational characteristics:
The [morally] noble man guards himself against 3 things. When he is young, his xue–qi has not yet stabilized, so he guards himself against sexual passion. When he reaches his prime, his xue–qi is not easily subdued, so he guards himself against combativeness. When he reaches old age, his xue–qi is already depleted, so he guards himself against acquisitiveness.— Confucius, Analects, 16:7
The philosopher Mozi used the word qi to refer to noxious vapors that would in eventually arise from a corpse were it not buried at a sufficient depth. He reported that early civilized humans learned how to live in houses to protect their qi from the moisture that troubled them when they lived in caves. He also associated maintaining one's qi with providing oneself with adequate nutrition. In regard to another kind of qi, he recorded how some people performed a kind of prognostication by observing qi (clouds) in the sky. Mencius described a kind of qi that might be characterized as an individual's vital energies. This qi was necessary to activity and it could be controlled by a well-integrated willpower.page needed] When properly nurtured, this qi was said to be capable of extending beyond the human body to reach throughout the universe. It could also be augmented by means of careful exercise of one's moral capacities.[14] On the other hand, the qi of an individual could be degraded by adverse external forces that succeed in operating on that individual. Living things were not the only things believed to have qi. Zhuangzi indicated that wind is the qi of the Earth.Moreover, cosmic yin and yang "are the greatest of qi".He described qi as "issuing forth" and creating profound effects.[15] He also said "Human beings are born [because of] the accumulation of qi. When it accumulates there is life. When it dissipates there is death... There is one qi that connects and pervades everything in the world." Another passage traces life to intercourse between Heaven and Earth: "The highest Yin is the most restrained. The highest Yang is the most exuberant. The restrained comes forth from Heaven. The exuberant issues forth from Earth. The two intertwine and penetrate forming a harmony, and [as a result] things are born." The Guanzi essay Neiye (Inward Training) is the oldest received writing on the subject of the cultivation of vapor [qi] and meditation techniques. The essay was probably composed at the Jixia Academy in Qi in the late fourth century B.C. Xun Zi, another Confucian scholar of the Jixia Academy, followed in later years. At 9:69/127, Xun Zi says, "Fire and water have qi but do not have life. Grasses and trees have life but do not have perceptivity. Fowl and beasts have perceptivity but do not have yi (sense of right and wrong, duty, justice). Men have qi, life, perceptivity, and yi." Chinese people at such an early time had no concept of radiant energy, but they were aware that one can be heated by a campfire from a distance away from the fire. They accounted for this phenomenon by claiming "qi" radiated from fire. At 18:62/122, he also uses "qi" to refer to the vital forces of the body that decline with advanced age. Among the animals, the gibbon and the crane were considered experts at inhaling the qi. The Confucian scholar Dong Zhongshu (ca. 150 BC) wrote in Luxuriant Dew of the Spring and Autumn Annals:[17] "The gibbon resembles a macaque, but he is larger, and his color is black. His forearms being long, he lives eight hundred years, because he is expert in controlling his breathing." ("猿似猴。大而黑。長前臂。所以壽八百。好引氣也。") Later, the syncretic text assembled under the direction of Liu An, the Huai Nan Zi, or "Masters of Huainan", has a passage that presages most of what is given greater detail by the Neo-Confucians: Heaven (seen here as the ultimate source of all being) falls (duo 墮, i.e., descends into proto-immanence) as the formless. Fleeting, fluttering, penetrating, amorphous it is, and so it is called the Supreme Luminary. The dao begins in the Void Brightening. The Void Brightening produces the universe (yu–zhou). The universe produces qi. Qi has bounds. The clear, yang [qi] was ethereal and so formed heaven. The heavy, turbid [qi] was congealed and impeded and so formed earth. The conjunction of the clear, yang [qi] was fluid and easy. The conjunction of the heavy, turbid [qi] was strained and difficult. So heaven was formed first and earth was made fast later. The pervading essence (xi–jing) of heaven and earth becomes yin and yang. The concentrated (zhuan) essences of yin and yang become the four seasons. The dispersed (san) essences of the four seasons become the myriad creatures. The hot qi of yang in accumulating produces fire. The essence (jing) of the fire-qi becomes the sun. The cold qi of yin in accumulating produces water. The essence of the water-qi becomes the moon. The essences produced by coitus (yin) of the sun and moon become the stars and celestial markpoints (chen, planets).— Huai-nan-zi, 3:1a/19 Characters In Yoga they talk of Ida and Pingala channels and a central channel called Sushumna with very many Nadis connecting our energy back to our Chakras. This Kundalini shakti energy moving systematically when ready to the top most Chakra Sahasara and then connects to the Supreme shiva and universe.
This energy is also affected by our emotions, the food we eat, and how we move this energy i.e. with Qigong and Yoga and how well we relax. Learning these skills help develop and refine this energy and maintain a storage where we can then start to develop longevity and preserve our inherited energy from our family.We are also affected energetically by our environment, particularly magnetic waves, microwaves sonic waves, radio waves, TV signals, mobile phones and so on. The long term effect has not been fully understood, our body’s energy is at the mercy of these frequencies unless we learn energy techniques to take control of these movements and redirect the flow. Managing our bodies and its needs sometimes can feel overwhelming but with the correct help and attitude we can soon feel the benefits of repeated Qi flow and awakened consciousness.

en.wikipedia.org/wiki/Qi

Yoga also uses movement to connect ourselves to the universe. We can learn so much from these practices about our bodies and how to get into a flow that benefits mind, body, and spirit. My experience when studying Kundalini Yoga was a very powerful one. Kundalini is known as the mother Yoga and when followed by its principles and ancient wisdom, allows for natural movement of the Kundalini. This is a simple but effective Yoga, often postures being held and breath sequences and Bhandas used to help move energy. Meditations and Mantras with Mudras further help reconnect the spirit and open us to the universal oneness. Both Qigong and Yoga have deep understanding of our energetic connections and make use of techniques and principles that guide us safely back to our spiritual home and beyond. Having studied and experienced both of these models extensively, I feel privileged to have great teachers and the opportunity to pass onto others these great energy healersIn Hindu philosophy including yoga, Indian medicine, and martial arts, Prana (प्राण, prāṇa; the Sanskrit word for "life force" or "vital principle")[1] comprises all cosmic energy, permeating the Universe on all levels. Prana is often referred to as the "life force" or "life energy".[not verified in body] It also includes energies present in inanimate objects.[not verified in body] In the Hindu literature, prana is sometimes described as originating from the Sun and connecting the elements of the Universe. This life energy has been vividly invoked and described in the ancient Vedas and Upanishads.[not verified in body. In living beings, this universal energy is considered responsible for all bodily functions through five types of prana, collectively known as the five vāyus. Ayurveda, tantra and Tibetan medicine all describe praṇā vāyu as the basic vāyu from which all the other vāyus arise. Indologist Georg Feuerstein explains, "The Chinese call it chi, the Polynesians mana, the Amerindians orenda, and the ancient Germans od. It is an all-pervasive 'organic' The ancient concept of prana is described in many early Hindu texts, including Upanishads and Vedas. One of the earliest references to prana is from the 3,000-year-old Chandogya Upanishad, but many other Upanishads also make use of the concept, including the Katha, Mundaka and Prasna Upanishads. The concept is elaborated upon in great detail in the practices and literature of haṭha yoga, tantra,and Ayurveda. Prana is typically divided into multiple constituent parts, in particular when concerned with the human body. While not all early sources agree on the names or number of these subdivisions, the most common list from the Mahabharata, the Upanishads, Ayurvedic and Yogic sources includes five, often divided into further subcategories.This list includes: Prana (inward moving energy), apana (outward moving energy), vyana (circulation of energy), udana (energy of the head and throat), and samana (digestion and assimilation).[citation needed] Early mention of specific pranas often emphasized prāṇa, apāna and vyāna as "the three breaths". This can be seen in the proto-yogic traditions of the Vratyas among others.[6]:104 Texts like the Vaikānasasmārta utilized the five pranas as an internalization of the five sacrificial fires of a panchagni homa ceremony.[6]:111–112 Vāyus

en.wikipedia.org/wiki/Prana

Poren Huang (Chinese: 黃柏仁, born 1970), a Taiwanese sculptor, was born in Taichung, located in central Taiwan. His grandfather and parents engaged in wood carving business.During the 1970s, Poren Huang's father, Mingde Huang, had a successful wood carving industry and huge export volume. As a major wood carving factory in Taiwan,the factory employed more than 100 craftsmen to produce wood handicrafts during peak seasons. Mingde Huang expected his son Poren Huang to inherit the family business, but Poren Huang preferred artistic creation to wood handicraft production, resulting in years of differences between the father and son. In 2005, Poren Huang fully expressed his ideas through his series of works, The Dog's Notes. Although he and his father held different viewpoints, he highly values family interaction. He focused on mending his family relationship before pursuing his personal ambition, and some of his works in The Dog's Notes strongly convey enlightenment and morality.After World War II, with the recovery of the global economy, prosperity and focus on human rights, the hard work of the previous generation is often reciprocated with the disregard, self-centeredness, mockery and impiety of the next generation. In The Dog's Notes, Poren Huang added the quality of loyalty and kindness to purify the human heart and create positive influence.Using the dog as a creative starting point, each piece of work is suggestive of the "human". About 10% to 90% of the works borrow from the dog to explore various human behaviors. Modern people generally feel kindly toward dogs because of their ability to soothe. Therefore, Poren Huang uses the dog as his creative theme to convey positive traits such as self-confidence, courage, loyalty or innocence, and to provoke in people deeper thoughts as they come in contact with his work. Many people are first attracted by the amusing forms; however, after a period of contact and interaction with the pieces, they seem to sense the deeper significance and remain inspired by positive ideas and thoughts. There are primarily two types of animals that appear in The Dog's Notes, the dog and the panda. They share a common characteristic of being humanized. These animals do not appear completely animal-like under Poren Huang's sculpting, but instead, they appear to have the scent of a human. That is why viewers tend to stand in front of the artwork and stare for quite a long time, unwittingly; perhaps it is because they did not get an affirmative answer as to whether the artwork is human or animal? When the dog and the panda enter the human's environment, they naturally learn to cohabitate with humans. They lose the wild nature of being wild animals, and become more humanized. People are the same way. Poren Huang wishes that humans can be more inspired by the dogs, and to learn the positive characters found in dogs, such as innocence, loyalty, kindness, bravery, and being passionate. Much like the Chinese proverb, "The son does not despise the mother for being ugly, and the dog does not blame the owner for being poor"; the dog will not despite the owner, and will not leave the owner, instead he will spend the rest of his life by his owner's side. Humans, on the other hand are different. They might look down on others or alienate others. They might even become disrespectful toward parents. The selfishness of humans causes wars and unrest in the world. Therefore, Poren Huang is not just creating artworks of animals, but instead, he is making his sculptures more humanized, so that the viewers can naturally reflect and be inspired. In addition, Poren Huang's humanized works of art also have a little bit of the "Oriental Literati" essence. Although these artworks will have various emotions, but they are never too intense, and are never over the top. Just like Ang Lee, Xi Jinping, Yo-Yo Ma, Jeremy Lin, as well as other generally well-known Chinese, whose personalities are perhaps the same way, which is gentle and refined, and with the modesty of a gentleman. Much like the Eastern literai who are well read of poetry and literature, their emotions are not easily shown; they are more restrained, and are full of character and depth.
en.wikipedia.org/wiki/Poren_Huang

Francois Gachon is an advertising agent of the By Chance agency and a watercolourist graduated from the school of applied arts, he painted this subtle body that I have inlaid in the photo. Poren Huang considered this collage to be very artistic.The wallpaper is a painting by Paul Gauguin named Delightful Land... Te nave nave nave nave fenua, 1892

Taken in: 臺灣 / 台北市 / 台北 / 龍福里 (show map)

Taken on: January 17, 2024

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